Red Book By Carl Gustav Jung

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THE

RED BOOK

THE UH) lUXik

COPYRIGHT .1;. iOOQ BY THE FOUNDATION OF THE WORKS OF C G |L>Nt■

TRANSLATION COPYRIGHT *■ JOPP BY MARK KYDURZ. JOHN PELK. AND iONU SI I AMR AS AMINTRODUCIHIN AND NOTES ' 1009 Itt SQNU SHAM HASAN]

ALL RIGHTS RESERVEDPRINTIO IN ITALYFIRST EDITION

MANUFACTURINC »Y MGNDADOR] PRINTING. VERONAART DIRECTION &T LARKY VIC;ON

BOOK Df SIGN AND COMPOSITION »Y ERIC RAKER DESIGN ASSOCI ATESSCANS BY DIGITAL FUSION

® PHILEMON SERIES

7 KcJ fl«L » a publication of the lirirs of C G, Jung and ti nnr of the volumesflf the Philemon Series. j purportd by ihc Philenton Foundation.

Library of Congress Cataloging-un-Publication Daulung. C G. (Carl Gustav) ifl/S'Ttrtii

The Red Rook « Liber nevus C.G Jung; edited by Sonu Shaindjuam .translated by Mark Ryhur/. lolui Ptck. and Soiui Shamdasaiii — 1st cdp, tm, -(Philemon series)

ISDN 978-0- J9$-o6$Ij7'I (Hardcover)

1 lung, C G, (Carl Gustav). 1875-1961. 1.

PsychoanalysesSwitzerland— Bifignphy ] jungjan. ps^ehology 1Shaindasam, Sonu, 1961 n, Title ill. Title Liber novuiBF109.I&AJ 2009HO.1954—DC12

1009018465

WI NORTON JSi COMPANY, %ut> FIFTH AVENUE, NEW YORK. NY IONOWWW WWNORTON COM

W W NORTON Sc COM PANT LTD. CASTLE HOUSE. 75 76 WELLS STREET LONDON. WIT jqj

I 134567890

CONTENTS

VHl Preface

X Abbreviations and Note on Pagination

X] Acknowledgments

The Red Book

E93

Liter Novu5: The

“Red Book' of C. G. Jung by Sonti Shamdasani

122

Translators' Note

225

Editorial Note

11?

Liber Primus

129

Prologue

The Way of What is to Come fol. i{r)

W

Chapter l

Refinding the Soul fol ii (r)

m

Chapter n

So ul and G od fo ]. i i (r)

m

Chapter iu

On the Service of the Soul fol. ii(v)

m

Chapter iv

The Desert h>L iii(r)

236

Experiences in

the Desert foL iii(r)

237

Chapter v

Descent into Hell in the Future fol. iii(v)

240

Chapter VI

Splitting of the Spirit fol. iv(r)

241

Chapter Vj 1

Murder ol the Hero fol. iv(v)

242

Chapter vi 11

The Conception of the God fol, iv(v)

245

Chapter ix

Mysterium. Encounter fol. v(v)

248

Chapter X

Instruction fol vi(r)

2S>

Chapter XI

Resolution fol. vi(v)

Note: Black numbers refer to the translation.Red numbers refer to the facsimile.

2S7

Liber Secundus

IS*')

The Images tit rhe Erring 1

IS*)

Chapter 1

1 he Red L hie 2

261

Chapter u

I he Castle m the Foresi s

26?

KChapter 111

One of the Lowlv n

267

Chapter IV

Thr Anchorite Dies 1 [Day ]J is

270

Chapter v

1 *) ics 11 [ Day 2J 22

m

Chapter vi

Death 29

17s

Chapter VJ|

1 "he Remains of E arlier lemple^ j 2

±17

Chapter VIII

First Day 37

281

Chapter r\

Second Day 46

284

Chapter x

1 lie liivanta turns so

286

Chapter xi

The Opening of the Egg 65

288

Chapter xi)

Hell 7j

290

Chapter xnj

The Sacrificial Murder 7f>

292

Chapter x [ v

Divine Folly 98

±91

Chapter w

Nox Mecunda [Second Night] 100

298

Chapter XVI

Nox icrtia [Third Nighr| 108

JO 2

tchapter XX 31

Noxquarta [Fourth Night] 114

JU$

Chapter win

The Three Prophecies 124

JO?

Chapter XIX

The Gift of Magic 12(>

w

Chapter \\

1 he Way ol the Cross 136

?I2

Chapter \xi

I he Magician 139

i?l

Scrutinies

Epilogue

Appendix A: MandaLis

jfiS

Appendix 15: Commentaries

Appendix C. 1 iitry tor lt> January1910 from flAidfc BtwJt s

THE YEARS, OF WHICH I HAVE SPOKEN TO YOU,when I pursued the inner images, were the most important timeof my life. Everything else is to be derived from this.

It began at that time, and the later details hardly matter anymore.My entire life consisted in elaborating what had burst forth fromthe unconscious and flooded me like an enigmatic streamand threatened to break me. That was the stuff and material for morethan only one life. Everything later was merely the outerclassification, the scientific elaboration, and the integration into life.But the numinous beginning, which contained everything, was then.

C. G. JUNG, I957

Preface

Since 1962, the existence of C. G. Jung's Red Book has been widely known Vet only with the present publicationis it finally accessible to a broad public. Its genesis is described in (Ling's Mftffonrj, Dreams, Rc/frrffoflf, and lias beenthe subject of numerous discussions in the secondary literature. Hence 1 will only briefly outline it here*

The year 1913 was pivotal in Jung’s life. Ho began a self-experiment that became known as his confrontationwith the unconscious'1 and lasted until 19 jo. During this experiment, he developed a technique to "get to the bottomof [his] inner processes." "to translate the emotions into images," and “it 1 grasp the fantasies which were stirringundergroundT He later called this method "active imagination. ' I le first recorded these fantasies in his Black Books.He then revised these texts, added reflections on them, and copied them in a calligraphic script into a book entitledLiber Nevws bound in red leather, accompanied by his own paintings. It has always been known as the Rt'd Boot,

Jung shared his inner experiences with his wife and close associates. In 1925 he gave a report of his professionaland personal development in a series of seminars at the Psychological Club in Zurich in which he also mentionedhis method of active imagination. Beyond this, Jung was guarded. I iis children, for example, were not informedabout his scl Tex peri merit and they did not notice anything unusual Clearly, it would have been difficult ior himto explain what was taking place. It was already a mark of favor if he allowed one of his children to watch himwrite or paint. Thus fur lungs descendants, the Red Bindc had always been surrounded by an aura of mystery In19 jo Jung ended his experiment and put the Red Beet aside—unfinished. Although it had its honored place in hisStudy, he let it rest for decades. Meanwhile the insights he had gained through it directly informed his subsequentwritings. 111 1959* with the help of the old draft, he tried to complete the transcription ol the text into the Red BwJrand to finish an incomplete painting, I le also started on an epilogue, but for unknown reasons both the calligraphictext and epilogue break off in midsentence.

Although Jung actively considered publishing the Red Book, lie never took the necessary steps. In 1916 he privatelypublished the Sfptfm Scnnonrs ad Morfwoj (Seven Sermons to the Dead), n short work that arose out of his confrontationwith the unconscious. Even his 1916 essay, "The Transcendent Function," in which he described the technique ofactive imagination, was not published until I9S§ There are a number of reasons why he did not publish the RedBook. As he himself stated, it was unfinished. 1 Iis growing interest in alchemy as a research topic distracted him.In hindsight, lie described the detailed working out of his fantasies in the Red Bi>ek as a necessary but annoying“ae.stheiicmng elaboration/ As late as 19^7 he declared that the Black Boot? and the Red Book were autobiographicalrecords that he did nor want published in his Collected Works because they were nor of a scholarly character As aconcession, he allowed Aniela Jafife to quote excerpts from the Rni Book and the Bifici Bwks in Memories, Dreams.Reflections a possibility which she made little use of.

In 1961, Jung died I Iis literary estate became the property of his descendants, who formed the Society of 1 leirsof C, G. Iuug. The inheritance of Jung's literary rights brought an obligation and challenge to his heirs; to seethrough the publication of the German edition of his Cel/cari Works. In his will, fung had expressed the wish thatthe RcdBfwi and the Black Books should remain with his family, without, however, giving more derailed instructions.Since the Red Book was not meant to be published in the Collected Works, the Society of 1 leirs concluded that thiswas Jung's final wish concerning the work, and that it was an entirely private matter. The Society of Heirs guardedJungs unpublished writings like a treasure; no lurther publications were considered. 1 he Red remained inJungs study for more than twenty'years, entrusted to the care of I ran/ Jung who had taken over his father’s house.

In 19$} the Society ol Heirs placed the Red fiaak in a sate deposit box. knowing that it was an irreplaceabledocument. In 1984 the newly appointed executive committee had five photographic duplicates made for familyuse. For the first time, Jung's descendants now had the opportunity to take a close look at it This careful handlinghad its benefits. The Red Beak's well preserved state is due. among other tilings, to tile I act that it has only rarelybeen opened in decades.

vi n

When, after 1990, the editing of the German Collected WorJb— a selection of works—was drawing to a conclusion,the executive committee decided to start looking through all the accessible unpublished material with an eye tofurther publications. I took up this task, because in 1994, the Society of Heirs had placed the responsibility lorarchival and editorial questions on me. It turned our that there was an entire corpus of drafts and variants pertainingto the Ro/ Book. From this it emerged that the missing part ol the calligraphic text existed as a draft and that therewas a manuscript entitled “Scrutinies,11 which continued where the draft ended, containing the Seven Sermons. Yetwhether and how this substantial material could be published remained an open question. At first glance, the styleand content appeared to have little in common with Jung s other works Much was unclear and by the mid'r990sthere was no one left who could have provided first-hand information on these points.

However, since Jung s tune, the history of psychology had been gaining in importance and could now offer a newapproach. While working on other projects I had come in contact with Sonu Shamdasani. In extensive talks wediscussed the possibility ol further Jung publications, both in general terms as well as with regard to the RedThe book had emerged within a specific context with which a reader at the turn of the twenty-first century is nolonger familiar But a historian of psychology would be able to present it to the modern reader as a historicaldocument. With the help of primary sources he could embed it in the cultural context of its genesis, situate itwithin the history of science, and relate it to Jung's life and works In 1999 Sonu Shamdasani developed apublication proposal following these guiding principles. On the basis of this proposal the Society of Heirsdecided in spring 2000—not without discussion—to release the Red Book for publication and to hand over thetask of editing it to Sonu Shamdasani,

I have been asked repeatedly why after so many years, the JW Book is now being published. Some newunderstandings on our part played a major role: Jung himself did not—as it had seemed—consider the Red Boflk asecret. On several occasions the text contains the address “dear friends"; it is, in other words, directed at anaudience. Indeed, Jung let close friends have copies of transcriptions and discussed these with them. He did notcategorically rule out publication; he simply left the issue unresolved. Moreover, Jung himself stated that he hadgained the material for all his later works from his confrontation with the unconscious. As a record of thisconfrontation the Red Book is thus, beyond the private sphere, central to Jung’s works. This understanding allowedthe generation of Jungs grandchildren to look at the situation in a new light. The decision-making process tooktime. Exemplary excerpts, concepts, and information helped them to deal more rationally with an emotionallycharged matter. Finally the Society of Heirs decided democratically that the Red Baai could be published. Ir wasa long journey from that decision to the present publication The result is impressive. This edition would not havebeen possible without the cooperation of many people who devoted their skill and energy to a common goal.On beh;il f of the descendants of C. G. Jung, 1 would like to express my sincere thanks to all the contributors,

April 2009Ulrich Hoerni

Foundation of the Works oj C, G. Jung

IX

ABBREVIATIONS AND A NOTE ON PAG 1 NATION

|lit] J listoriaced initial an initial tilled with a miniature represent.ntonof a single figure or complete scene

IMAGE OOO Indicates the page number mi which the image appears on ihe facsimile plates

Where passages in tlu- notes are cited from the Corrected Draft, words deleted are given in strikeoutand words added are given in square brackets

[2] - “Layer two” added in the Draft.

jouj Subdivisions added in long sections for ease of referenceOB Ornamental bonder

bp - Bis do page

AmiiymaJ Psychology C. G lung, Arwfy/ im! fVsye/iufcigy Notes of the Seminar Grim in Jp2>. ed

William McGuire, Bollingen Series (Princeton Hoilmgen Series. Princeton University Press. 19H9)

Ct B Cary Haynes Papers, Contemporary Medical Archives, Wellcome Library. London

CW Tftc Celirc/ei/ Work o/C. G. Jimg. ed Sir 1 lerbert Read, Michael Ford ham. Gerhard Adler tr R I CI full (Princeton Bollingen Series. Princeton University Press, 19?J 1983) 21 vnls.

JA Ring collection. History of Science Collections, Swiss Federal Institute oi Technology Archive, Zurich

JFA Jung family archives.

Letters - C G. Jmg Letters, sol. and ed. by Gerhard Adler in collaboration with Amt-la 1 affrtr. R, F. C Hull (Princeton: BoIIingen Senes, Princeton University Press 1971, 1975), 2 vols.

Mcriiinn - Mrmaritf, Dreams, Reflections, C G lung Anida Jaffc tr Richard and Clara Winston.(London' Flamingo. 1962 19^3)

AtP Protocols of Anida Jafle's interviews with Jung for Mfmorto. Dromu. Rrflfcriowr,

Library'of Congress, Washington D C„ (original m German)

MAP Minutes of the Association for Analytical Psycholog)- Psychological Club,

Zurich, (original in German)

AIZS - Minutes of the Zurich Psychoanalytical Society Psychological Club,

Zurich, (original in German)

To facilitate moving between the facsimile and the translation, the following di-\ ices are used

In tiie Liber Prfffliij translation, the numbers ar the end ot the leH hand nmiiing bead refer to the foliosof the Facsimile. For 111 stance, to! it(v)/fol iii(r) indicates the material in the translation is from lolio ii,verso, and folio tit, recto, ot the facsimile. The break, from one page to the next in the facsimile is indicatedby a red slash / in the text of the translation and the folio numbers divided b\ a red slash in the marginsof the page.

In IaW .friifrtditf, page numbers arc used tA in the running head refers to pages 3 through s of thefac simile A red slash in the text and 3/4 in the margin indicate the break between pages 3 and 4 otthe facsimile

public domain at some stage, in some form. In what follows, I would like to thank those who have enabled thepresent historical edition to come about. A number of people collaborated and they have each in their own waycontributed to its realization.

The Former Society of Heirs ol C. G. Jung (dissolved in 2008) decided in spring 2000 after intensivediscussion to release the work tor publication, On the behalf of the Society of Heirs, Ulrich Hoerni, formerlyits manager and president and presently the president of its successor, the Foundation of the Works of C. G. Jung,planned the project with the support ol the executive committee. Wolfgang Baumann, president from 200Q to2°°4> signed the agreement in autumn 2000 that made possible the commencement of the work and committedthe Society of 1 leirs to underwrite a major part of the costs. The Foundation of the Works of Ch G. Jung wouldlike to thank; Heinrich Zweifcl, publisher Zurich, lor advice in the planning phase on technical issues; TheDonald Cooper Fund of the Swiss Federal Institute for Technology for a significant donation; Rolf Aufder Maurfor legal advice and contractual assistance; Leo La Rosa and Peter Fritz for contractual negotiations.

At a critical moment in 2003, the editorial work was supported by the Rogctte Foundation and an anonymousdonor, from 2004. the editorial work was supported by the Philemon Foundation, an organization establishedwith the sole purpose of raising funds to enable Jung s unpublished works to see the light of day'. In this regard. Iam indebted to Stephen Martin. Whatever the shortcomings of this edition, the editorial apparatus and thetranslation could not have attained anything like the current level without the support of the Board of thePhilemon Foundation; Torn Charles worth, Gilda Frantz, Judith Harris, James Hollis, Stephen Martin, andFugcne Taylor The Philemon Foundation would like to acknowledge the support of its donors, in particularCarolyn Grant Fay and Judith 1 larris, and significant gifts toward the English translation from Nancy Furlottiand Laurence de Rosen.

My work on this project would not have been possible without the support of Maggie Baron and Ximcna Roellide Angulo through numerous tribulations. It commenced and was made possible by research on the intellectualhistory of Jung s work sponsored by the Wellcome Trust between 1995 and 1998, by the Institut fur Grenzgebietedcr Psychologic in 1999, and the Solon Foundation between 1998 and 2001. Throughout the project, theWellcome Trust Centre for the History of Medicine at University College London (formerly the WellcomeInstitute for the I Iistory of Medicine) has been an ideal environment for my research Confidentiality agreementsprecluded discussing my work on this project with my friends and colleagues; ] thank them for their forbearanceover the last thirteen vears.

4

Between late 2000 and early 2003 the Society of 1 fairs of C. G. Jung supported the editorial work, whichinitiated the project. Ulrich Hoerni collaborted with aspects of the research and made a corrected transcriptionof the calligraphic volume. Susanne Hoerni transcribed Jung s lilack Books. Presentations were made to membersof the Jung family in 1999, 2001, and 2003, which were hosted by Helene I loerni Jung (1999, 2001) and Andreasand Vreni Jung (2003). Peter Jung provided counsel through the publication deliberations and early stages of theeditorial work. Andreas and Vreni Jung assisted during countless visits to consult books and manuscripts in Jungslibrary and Andreas Jung provided invaluable information from the Jung family archives.

This edition came about through Nancy Furlotti, and Larry and Sandra Vigon, who led me to Jim Muirs atNorton* who had been responsible for the facsimile edition of Larry Vigons modern-day Liber Novas, Dream InJim Mai re, the work could not have found a better editor. The design and layout of the work provided numerous

\i

challenges, elegantly resolved by trie Baker* Larry Vigen, and Amy Wu. Carol Rose was tireless and ever vigilantin copyediting the texc. Austin O’Driscoll was of continuous assistance. The calligraphic volume was scanned byHugh Milstein and John Supra of Digital Fusion.The care and the precision of their work (focusing via sonar)met with and matched the care and precision ol Jung’s calligraphy in a remarkable fusion of the ancient and themodern. Dennis Savini made his photographic studio available for the scanning At Mondadori hunting NancyFreeman, Sergio Brunei! t, and their colleagues took great care to ensure that the work was printed to the higheststandards technically possible.

From 1006, I was joined by Mark Kyburz and John Feck oil the translation a collaboration that was aprivileged instruction in the art of translation. Our regular conference calls provided rhe welcome opportunityto discuss the text at a microscopic level, and the humor brought much-needed levity to the constant immersionin the spirit of the depths. Their contributions to the later stages of the editorial work have been invaluable

John Peck picked up several significant allusions that were beyond my ken.

Ximcna Roelli de Angulo, Helene Hoerm Jung, Pierre Keller, and the late Leonhard Schlegcl provided crucialrecollections of the atmosphere in Jungs circle in the twenties, and figures involved in it Leonhard Schlcgd providedcritical insights into the Dada movement and the collisions between art and psychology in this period

Erik I lornung provided consultation concerning Egyptological references. Felix Walder assisted with a digitalclose-up of image IS$> Ulrich I loerni deciphered its small inscriptions, and Guy Attewell recognized the arabicinscription, Ulrich Hoerm provided references to the Mithrmc Liturgy (note I, p. 3^7)- David Oswald pointed tothe Mufus Lifter as lungs possible referent in note 314 (p, 328), 1 ho mas Feitknccht drew my attention to andassisted with the J. R. Lang papers. Stephen Martin recovered Jung's letters to J B Lang. Paul Bishop. WendyDomger and Rachel McDermott responded to queries

I would like to thank Ernst Fal/.eder for the reference in note 145 Q|i p ao” for transcribing Stockmayer sletters to Jung, and for extensively correcting the translation of the introduction and notes in the German edition1 would like to thank the Foundation of the Works of C G, Jung and the Paul and Peter Fritz Literary Agencyfor permission to cite from Jungs unpublished manuscripts and correspondences, and Ximena Roelli de Angulofor permission to cite from Cary Bay ness correspondence and diaries.

Responsibility' for the establishment of the text, the introduction, and the apparatus remain my own. Like thedonkey on page 231 (note 29), 1 am glad finally to be able to lay down this load.

Sonu Shamdasani

THE

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SONU SHAMDASANI

C. G. JUNG is widely recognized as a major figure in modern Westernthought, and his work continues to spark controversies. He played criticalroles in the formation of modern psychology, psychotherapy, and psychiatry,and a large international profession of analytical psychologists workunder his name. His work has had its widest impact, however, outsideprofessional circles: Jung and Freud are the names that most people firstthink of in connection with psychology, and their ideas have been widelydisseminated in the arts, the humanities, films, and popular culture. Jungis also widely regarded as one of the instigators of the New Age movement.However, it is startling to realize that the book that stands at the centerof his oeuvre, on which he worked for over sixteen years, is only nowbeing published.

There can be few unpublished works that have already exerted suchfar-reaching effects upon twentieth-century social and intellectual historyas Jung’s Red Book, or Liber Novus (New Book). Nominated by Jung tocontain the nucleus of his later works, it has long been recognized asthe key to comprehending their genesis. Yet aside from a few tantalizingglimpses, it has remained unavailable for study.

I The following draws, at times directly, on my reconstruction of the formation of Jung’s psychology in Jung and the Making of Modern Psychology: The Dream of a Science(Cambridge: Cambridge University Press, 2003). Jung referred to the work both as Liber Novus and as The Red Book, as it has become generally known. Because thereare indications that the former is its actual title, I have referred to it as such throughout for consistency

194 | LIBER NOVUS

The Cultural Moment

The first few decades of the twentieth century saw a great dealof experimentation in literature, psychology, and the vishal arts.Writers tried to throw off the limitations of representationalconventions to explore and depict the full range of innerexperience—dreams, visions, and fantasies. They experimentedwith new forms and utilized old forms in novel ways. From theautomatic writing of the surrealists to the gothic fantasies ofGustav Meyrink, writers came into close proximity and collisionwith the researches of psychologists, who were engaged in similarexplorations. Artists and writers collaborated to try out newforms of illustration and typography, new configurations of textand image. Psychologists sought to overcome the limitations ofphilosophical psychology, and they began to explore the sameterrain as artists and writers. Clear demarcations among literature,art, and psychology had not yet been set; writers and artistsborrowed from psychologists, and vice versa. A number ofmajor psychologists, such as Alfred Binet and Charles Richet,wrote dramatic and fictional works, often under assumed names,whose themes mirrored those of their “scientific” works.2 GustavFechner, one of the founders of psychophysics and experimentalpsychology, wrote on the soul life of plants and of the earthas a blue angel.3 Meanwhile writers such as Andre Breton andPhilippe Soupault assiduously read and utilized the works ofpsychical researchers and abnormal psychologists, such asFrederick Myers, Theodore Flournoy, and Pierre Janet. W B.Yeats utilized spiritualistic automatic writing to compose apoetic psychocosmology in A Vision.4 On all sides, individualswere searching for new forms with which to depict the actualitiesof inner experience, in a quest for spiritual and cultural renewal.In Berlin, Hugo Ball noted:

The world and society in 1913 looked like this: life iscompletely confined and shackled. A kind of economicfatalism prevails; each individual, whether he resists itor not, is assigned a specific role and with it his interestsand his character. The church is regarded as a “redemptionfactory” of litde importance, literature as a safety valve . . .The most burning question day and night is: is there any-where a force that is strong enough to put an end to thisstate of affairs? And if not, how can one escape it?5

Within this cultural crisis Jung conceived of undertaking anextended process of self-experimentation, which resulted in LiberNovus, a work of psychology in a literary form.

We stand today on the other side of a divide between psychologyand literature. To consider Liber Novus today is to take up a workthat could have emerged only before these separations had beenfirmly established. Its study helps us understand how the divideoccurred. But first, we may ask.

Who was C. G. Jung?

Jung was born in Kesswil, on Lake Constance, in 1875. His familymoved to Laufen by the Rhine Falls when he was six monthsold. He was the oldest child and had one sister. His father was apastor in the Swiss Reformed Church. Toward the end of his life,Jung wrote a memoir entitled “From the Earliest Experiences ofMy Life,” which was subsequently included in Memories, Dreams,Reflections in a heavily edited form.6 Jung narrated the significantevents that led to his psychological vocation. The memoir, withits focus on significant childhood dreams, visions, and fantasies,can be viewed as an introduction to Liber Novus.

In the first dream, he found himself in a meadow with astone-lined hole in the ground. Finding some stairs, he descendedinto it, and found himself in a chamber. Here there was a goldenthrone with what appeared to be a tree trunk of skin and flesh,with an eye on the top. He then heard his mother s voice exclaimthat this was the “man-eater.” He was unsure whether she meantthat this figure actually devoured children or was identical withChrist. This profoundly affected his image of Christ. Years later,he realized that this figure was a penis and, later still, that it wasin fact a ritual phallus, and that the setting was an undergroundtemple. He came to see this dream as an initiation “in the secretsof the earth.”7

In his childhood, Jung experienced a number of visualhallucinations. He also appears to have had the capacity to evokeimages voluntarily. In a seminar in 1935, he recalled a portrait ofhis maternal grandmother which he would look at as a boy untilhe “saw” his grandfather descending the stairs.8

One sunny day, when Jung was twelve, he was traversing theMiinsterplatz in Basel, admiring the sun shining on the newlyrestored glazed roof tiles of the cathedral. He then felt theapproach of a terrible, sinful thought, which he pushed away. Hewas in a state of anguish for several days. Finally, after convincinghimself that it was God who wanted him to think this thought,just as it had been God who had wanted Adam and Eve to sin, helet himself contemplate it, and saw God on his throne unleashingan almighty turd on the cathedral, shattering its new roof andsmashing the cathedral. With this, Jung felt a sense of bliss andrelief such as he had never experienced before. He felt that it wasan experience of the “direct living God, who stands omnipotentand free above the Bible and Church.”9 He felt alone before God,and that his real responsibility commenced then. He realized thatit was precisely such a direct, immediate experience of the livingGod, who stands outside Church and Bible, that his father lacked.

This sense of election led to a final disillusionment with theChurch on the occasion of his First Communion. He had beenled to believe that this would be a great experience. Instead,nothing. He concluded: “For me, it was an absence of God and noreligion. Church was a place to which I no longer could go. Therewas no life there, but death.”10

2 See Jacqueline Carroy, Les personnalites multiples et doubles: entre science etfiction (Paris: PUF, 1993).

3 See Gustav Theodor Fechner, The Religion of a Scientist, ed. and tr. Walter Lowrie (New York: Pantheon, 1946).

4 See Jean Starobinski, "Freud, Breton, Myers,55 in Voeuil vivante II: La relation critique (Paris: Gallimard, 1970) and W. B. Yeats, A Vision(London: Werner Laurie, 1925). Jung possessed a copy of the latter.

5 Flight Out of Time: A Dada Diary, ed. John Elderfield, tr. A. Raimes (Berkeley: University of California Press, 1996), p. I.

6 On how this mistakenly came to be seen as Jung’s autobiography, see my Jung Stripped Bare by His Biographers, Even (London, Karnac, 2004),ch. 1, ‘“How to catch the bird5: Jung and his first biographers.55 See also Alan Elms, “The auntification of Jung,55

in Uncovering Lives: The Uneasy Alliance of Biography and Psychology (New York: Oxford University Press, 1994).

7 Memories, p. 30.

8 “Fundamental psychological conceptions,55 CW18, §397.

9 Memories, p. 57.

10 Ibid., p. 73.

INTRODUCTION | 195

Jung’s voracious reading started at this time, and he wasparticularly struck by Goethe’s Faust. He was struck by the factthat in Mephistopheles, Goethe took the figure of the devilseriously In philosophy he was impressed by Schopenhauer,who acknowledged the existence of evil and gave voice to thesufferings and miseries of the world.

Jung also had a sense of living in two centuries, and felt a strongnostalgia for the eighteenth century His sense of duality took theform of two alternating personalities, which he dubbed no. Iand 2. no. I was the Basel schoolboy, who read novels, and no. 2pursued religious reflections in solitude, in a state of communionwith nature and the cosmos. He inhabited “God’s world.” Thispersonality felt most real. Personality no. i wanted to be free of themelancholy and isolation of personality no. 2. When personalityno. 2 entered, it felt as if a long dead yet perpetually presentspirit had entered the room. no. 2 had no definable character. Hewas connected to history, particularly with the Middle Ages. Forno. 2, no. 1, with his failings and ineptitudes, was someone tobe put up with. This interplay ran throughout Jung’s life. As hesaw it, we are all like this—part of us lives in the present and theother part is connected to the centuries.

As the time drew near for him to choose a career, the conflictbetween the two personalities intensified, no. 1 wanted to pur-sue science, no. 2, the humanities. Jung then had two criticaldreams. In the first, he was walking in a dark wood along theRhine. He came upon a burial mound and began to dig, untilhe discovered the remains of prehistoric animals. This dreamawakened his desire to learn more about nature. In the seconddream, he was in a wood and there were watercourses. Hefound a circular pool surrounded by dense undergrowth. In thepool, he saw a beautiful creature, a large radiolarian. After thesedreams, he settled for science. To solve the question of how toearn a living, he decided to study medicine. He then had anotherdream. He was in an unknown place, surrounded by fog, makingslow headway against the wind. He was protecting a small lightfrom going out. He saw a large black figure threateningly close.He awoke, and realized that the figure was the shadow cast fromthe light. He thought that in the dream, no. I was himself bearingthe light, and no. 2 followed like a shadow. He took this as a signthat he should go forward with no. I, and not look back to theworld of no. 2.

In his university days, the interplay between these personalitiescontinued. In addition to his medical studies, Jung pursued anintensive program of extracurricular reading, in particular theworks of Nietzsche, Schopenhauer, Swedenborg,11 and writerson spiritualism. Nietzsche’s Thus Spoke Zarathustra made a greatimpression on him. He felt that his own personality no. 2corresponded to Zarathustra, and he feared that his personalityno. 2 was similarly morbid.12 He participated in a student debatingsociety, the Zofingia society, and presented lectures on thesesubjects. Spiritualism particularly interested him, as the spiritualistsappeared to be attempting to use scientific means to explore thesupernatural, and prove the immortality of the soul.

The latter half of the nineteenth century witnessed theemergence of modern spiritualism, which spread across Europeand America. Through spiritualism, the cultivation of trances—with the attendant phenomena of trance speech, glossolalia,automatic writing, and crystal vision—became widespread. Thephenomena of spiritualism attracted the interest of leadingscientists such as Crookes, Zollner, and Wallace. It also attractedthe interest of psychologists, including Freud, Ferenczi, Bleuler,James, Myers, Janet, Bergson, Stanley Hall, Schrenck-Notzing,Moll, Dessoir, Richet, and Flournoy.

During his university days in Basel, Jung and his fellow studentstook part in seances. In 1896, they engaged in a long seriesof sittings with his cousin Helene Preiswerk, who appeared tohave mediumistic abilities. Jung found that during the trances,she would become different personalities, and that he could callup these personalities by suggestion. Dead relatives appeared,and she became completely transformed into these figures. Sheunfolded stories of her previous incarnations and articulated amystical cosmology, represented in a mandala.13 Her spiritualisticrevelations carried on until she was caught attempting to fakephysical apparitions, and the seances were discontinued.

On reading Richard von Krafft-Ebing’s TexPBook of Psychiatryin 1899, Jung realized that his vocation lay in psychiatry, whichrepresented a fusion of the interests of his two personalities.He underwent something like a conversion to a natural scientificframework. After his medical studies, he took up a post as anassistant physician at Burgholzli hospital at the end of 1900.The Burgholzli was a progressive university clinic, under thedirectorship of Eugen Bleuler. At the end of the nineteenthcentury, numerous figures attempted to found a new scientificpsychology. It was held that by turning psychology into a sciencethrough introducing scientific methods, all prior forms of humanunderstanding would be revolutionized. The new psychology washeralded as promising nothing less than the completion of thescientific revolution. Thanks to Bleuler, and his predecessor AugusteForel, psychological research and hypnosis played prominent rolesat the Burgholzli.

Jung’s medical dissertation focused on the psychogenesis ofspiritualistic phenomena, in the form of an analysis of his seanceswith Helene Preiswerk.14 While his initial interest in her case appearedto be in the possible veracity of her spiritualistic manifestations, inthe interim, he had studied the works of Frederic Myers, WilliamJames, and, in particular, Theodore Flournoy. At the end of 1899,Flournoy had published a study of a medium, whom he calledHelene Smith, which became a best seller.IS What was novel aboutFlournoy’s study was that it approached her case purely fromthe psychological angle, as a means of illuminating the study ofsubliminal consciousness. A critical shift had taken place throughthe work of Flournoy, Frederick Myers, and William James.They argued that regardless of whether the alleged spiritualisticexperiences were valid, such experiences enabled far-reachinginsight into the constitution of the subliminal, and hence intohuman psychology as a whole. Through them, mediums became

n Emmanuel Swedenborg (1688—1772) was a Swedish scientist and Christian mystic. In 1743, he underwent a religious crisis, which is depicted in his Journal of Dreams.In 1745, he had a vision of Christ. He then devoted his life to relating what he had heard and seen in Heaven and Hell and learned from the angels, and in interpretingthe internal and symbolic meaning of the Bible. .Swedenborg argued that the Bible had two levels of meaning: a physical, literal level, and an inner, spiritual level.

These were linked by correspondences. He proclaimed the advent of a “new church” that represented a new spiritual era. According to Swedenborg, from birth oneacquired evils from ones parents which are lodged in the natural man, who is diametrically opposed to the spiritual man. Man is destined for Heaven, and he cannotreach there without spiritual regeneration and a new birth. The means to this lay in charity and faith. See Eugene Taylor, "Jung on Swedenborg, redivivus,”

Jung History, 2, 2 (2007), pp. 27-31.

12 Memories, p. 120.

13 See CW1, §66, fig. 2.

14 On the Psychology and Pathology of So'called Occult Phenomena: A Psychiatric Study, 1902, CW 1.

15 Theodore Flournoy, From India to the Planet Mars: A Case of Multiple Personality with Imaginary Languages, ed. Sonu Shamdasani, tr. D. Vermilye(Princeton: Princeton University Press, 1900/1994).

196 | LIBER NOVUS

important subjects of the new psychology. With this shift, themethods used by the mediums—such as automatic writing,trance speech, and crystal vision—were appropriated by thepsychologists, and became prominent experimental researchtools. In psychotherapy, Pierre Janet and Morton Prince usedautomatic writing and crystal gazing as methods for revealinghidden memories and subconscious fixed ideas. Automaticwriting brought to light subpersonalities, and enabled dialogueswith them to be held.16 For Janet and Prince, the goal of holdingsuch practices was to reintegrate the personality

Jung was so taken by Flournoys book that he offered totranslate it into German, but Flournoy already had a translator.The impact of these studies is clear in Jung’s dissertation,where he approaches the case purely from a psychologicalangle. Jung’s work was closely modeled on Flournoy’s FromIndia to the Planet Mars, both in terms of subject matter and inits interpretation of the psychogenesis of Helene’s spiritualisticromances. Jung’s dissertation also indicates the manner inwhich he was utilizing automatic writing as a method ofpsychological investigation.

In 1902, he became engaged to Emma Rauschenbach, whomhe married and with whom he had five children. Up till thispoint, Jung had kept a diary. In one of the last entries, datedMay 1902, he wrote: "I am no longer alone with myself, and I canonly artificially recall the scary and beautiful feeling of solitude.This is the shadow side of the fortune of love.”17 For Jung, hismarriage marked a move away from the solitude to which he hadbeen accustomed.

In his youth, Jung had often visited Basel’s art museum andwas particularly drawn to the works of Holbein and Bocklin, aswell as to those of the Dutch painters.18 Toward the end of hisstudies, he was much occupied with painting for about a year. Hispaintings from this period were landscapes in a representationalstyle, and show highly developed technical skills and fine technicalproficiency19 In 1902/3, Jung left his post at the Burgholzli andwent to Paris to study with the leading French psychologist PierreJanet, who was lecturing at the College de France. During hisstay, he devoted much time to painting and visiting museums,going frequently to the Louvre. He paid particular attention toancient art, Egyptian antiquities, the works of the Renaissance,Fra Angelico, Leonardo da Vinci, Rubens, and Frans Hals. Hebought paintings and engravings and had paintings copied forthe furnishing of his new home. He painted in both oil andwatercolor. In January 1903, he went to London and visited itsmuseums, paying particular attention to the Egyptian, Aztec,and Inca collections at the British Museum.20

After his return, he took up a post that had become vacantat the Burgholzi and devoted his research to the analysis oflinguistic associations, in collaboration with Franz Riklin.With co-workers, they conducted an extensive series ofexperiments, which they subjected to statistical analyses.The conceptual basis of Jung’s early work lay in the workof Flournoy and Janet, which he attempted to fuse with the

research methodology of Wilhelm Wundt and Emil Kraepelin.Jung and Riklin utilized the associations experiment, devisedby Francis Galton and developed in psychology and psychiatry byWundt, Kraepelin, and Gustav Aschaffenburg. The aim of theresearch project, instigated by Bleuler, was to provide a quickand reliable means for differential diagnosis. The Burgholzliteam failed to come up with this, but they were struck by thesignificance of disturbances of reaction and prolonged responsetimes. Jung and Riklin argued that these disturbed reactionswere due to the presence of emotionally stressed complexes,and used their experiments to develop a general psychologyof complexes.21

This work established Jung’s reputation as one of the risingstars of psychiatry In 1906, he applied his new theory of complexesto study the psychogenesis of dementia praecox (later calledschizophrenia) and to demonstrate the intelligibility of delusionalformations.22 For Jung, along with a number of other psychiatristsand psychologists at this time, such as Janet and Adolf Meyer,insanity was not regarded as something completely set apartfrom sanity, but rather as lying on the extreme end of a spectrum.Two years later, he argued that “If we feel our way into the humansecrets of the sick person, the madness also reveals its system, andwe recognize in the mental illness merely an exceptional reactionto emotional problems which are not strange to us.”23

Jung became increasingly disenchanted by the limitations ofexperimental and statistical methods in psychiatry and psychology.In the outpatient clinic at the Burgholzli, he presented hypnoticdemonstrations. This led to his interest in therapeutics, and to theuse of the clinical encounter as a method of research. Around1904, Bleuler introduced psychoanalysis into the Burgholzli,and entered into a correspondence with Freud, asking Freudfor assistance in his analysis of his own dreams.24 In 1906, Jungentered into communication with Freud. This relationshiphas been much mythologized. A Freudocentric legend arose,which viewed Freud and psychoanalysis as the principal sourcefor Jung’s work. This has led to the complete mislocation ofhis work in the intellectual history of the twentieth century.On numerous occasions, Jung protested. For instance, in anunpublished article written in the 1930s, “The schism in theFreudian school,” he wrote: “I in no way exclusively stem fromFreud. I had my scientific attitude and the theory of complexesbefore I met Freud. The teachers that influenced me above allare Bleuler, Pierre Janet, and Theodore Flournoy.”25 Freud andJung clearly came from quite different intellectual traditions,and were drawn together by shared interests in the psychogenesisof mental disorders and psychotherapy. Their intention was toform a scientific psychotherapy based on the new psychologyand, in turn, to ground psychology in the in-depth clinicalinvestigation of individual lives.

With the lead of Bleuler and Jung, the Burgholzli becamethe center of the psychoanalytic movement. In 1908, theJahrhuch fiir psychoanalytische und psychopathologische Forschungen(Yearbook for Psychoanalytic and Psychopathological Researches)

16 Pierre Janet, Nevroses etidees fixes (Paris: Alcan, 1898); Morton Prince, Clinical and Experimental Studies in Personality (Cambridge, MA: Sci-Art, 1929).See my “Automatic writing and the discovery of the unconscious,’5 Spring: A Journal of Archetype and Culture 54 (1993), pp. 100-131.

17 Black Book 2, p. I (JFA; all the Black Books are in the JFA).

18 MP, p. 164.

19 See Gerhard Wehr, An illustrated Biography of Jung, tr. M. Kohn (Boston: Shambala, 1989), p. 47; Aniela Jaffe, ed., C. G.Jung: Word and Image(Princeton: Princeton University Press/Bollingen Series, 1979), pp. 42-43.

20 MP, p. 164, and unpublished letters, JFA.

21 “Experimental researches on the associations of the healthy,” 1904, CW 2.

22 On the Psychology of Dementia Praecox: An Attempt, CW 3.

23 “The content of the psychoses,” CW 3, §339.

24 Freud archives. Library of Congress. See Ernst Falzeder, “The story of an ambivalent relationship: Sigmund Freud and Eugen Bleuler,”

Journal of Analytical Psychology $2 (2007), pp. 343—68.

25 JA.

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was established, with Bleuler and Freud editors-in-chief and Jungas managing editor. Due to their advocacy, psychoanalysis gaineda hearing in the German psychiatric world. In 1909, Jung receivedan honorary degree from Clark University for his associationresearches. The following year, an international psychoanalyticassociation was formed with Jung as the president. During theperiod of his collaboration with Freud, he was a principal architectof the psychoanalytic movement. For Jung, this was a period ofintense institutional and political activity. The movement wasriven by dissent and acrimonious disagreements.

The Intoxicationof Mythology

In 1908, Jung bought some land by the shore of Lake Zurich inKusnacht and had a house built, where he was to live for the restof his life. In 1909, he resigned from the Burgholzli, to devotehimself to his growing practice and his research interests. Hisretirement from the Burgholzli coincided with a shift in hisresearch interests to the study of mythology folklore, and religion,and he assembled a vast private library of scholarly works. Theseresearches culminated in Transformations and Symbols of the Libido,published in two installments in 1911 and 1912. This work can beseen to mark a return to Jung’s intellectual roots and to his culturaland religious preoccupations. He found the mythological workexciting and intoxicating. In 1925 he recalled, “it seemed to meI was living in an insane asylum of my own making. I went aboutwith all these fantastic figures: centaurs, nymphs, satyrs, gods andgoddesses, as though they were patients and I was analyzing them.I read a Greek or a Negro myth as if a lunatic were telling mehis anamnesis.”26 The end of the nineteenth century had seenan explosion of scholarship in the newly founded disciplinesof comparative religion and ethnopsychology. Primary textswere collected and translated for the first time and subjectedto historical scholarship in collections such as Max Muller’sSacred Books of the East.17 For many, these works represented animportant relativization of the Christian worldview.

In Transformations and Symbols of the Libido, Jung differentiatedtwo kinds of thinking. Taking his cue from William James, amongothers, Jung contrasted directed thinking and fantasy thinking.The former was verbal and logical, while the latter was passive,associative, and imagistic. The former was exemplified by scienceand the latter by mythology. Jung claimed that the ancients lackeda capacity for directed thinking, which was a modern acquisition.Fantasy thinking took place when directed thinking ceased.Transformations and Symbols of the Libido was an extended study offantasy thinking, and of the continued presence of mythologicalthemes in the dreams and fantasies of contemporary individuals.Jung reiterated the anthropological equation of the prehistoric,the primitive, and the child. He held that the elucidation ofcurrent-day fantasy thinking in adults would concurrently shedlight on the thought of children, savages, and prehistoric peoples.28

In this work, Jung synthesized nineteenth-century theories ofmemory, heredity and the unconscious and posited a phylogeneticlayer to the unconscious that was still present in everyone, consisting

of mythological images. For Jung, myths were symbols of the libidoand they depicted its typical movements. He used the compara-tive method of anthropology to draw together a vast panoply ofmyths, and then subjected them to analytic interpretation. Helater termed his use of the comparative method “amplification.”He claimed that there had to be typical myths, which correspondedto the ethnopsychological development of complexes. FollowingJacob Burckhardt, Jung termed such typical myths “primordialimages” (Urbilder). One particular myth was given a central role:that of the hero. For Jung, this represented the life of the individual,attempting to become independent and to free himself fromthe mother. He interpreted the incest motif as an attempt to returnto the mother to be reborn. He was later to herald this work asmarking the discovery of the collective unconscious, though theterm itself came at a later date.29

In a series of articles from 1912, Jung’s friend and colleagueAlphonse Maeder argued that dreams had a function other thanthat of wish fulfillment, which was a balancing or compensatoryfunction. Dreams were attempts to solve the individual’s moralconflicts. As such, they did not merely point to the past, butalso prepared the way for the future. Maeder was developingFlournoy’s views of the subconscious creative imagination. Jungwas working along similar lines, and adopted Maeder’s positions.For Jung and Maeder, this alteration of the conception of thedream brought with it an alteration of all other phenomenaassociated with the unconscious.

In his preface to the 1952 revision of Transformations and Symbolsof the Libido, Jung wrote that the work was written in 1911, whenhe was thirty-six: “The time is a critical one, for it marks thebeginning of the second half of life, when a metanoia, a mentaltransformation, not infrequently occurs.”30 He added that hewas conscious of the loss of his collaboration with Freud, andwas indebted to the support of his wife. After completing thework, he realized the significance of what it meant to live withouta myth. One without a myth “is like one uprooted, having notrue link either with the past, or with the ancestral life whichcontinues within him, or yet with contemporary human society.”31As he further describes it:

I was driven to ask myself in all seriousness: “what is the mythyou are living?” I found no answer to this question, and had toadmit that I was not living with a myth, or even in a myth, butrather in an uncertain cloud of theoretical possibilitieswhich I was beginning to regard with increasing distrust . . .

So in the most natural way, I took it upon myself to getto know “my” myth, and I regarded this as the task oftasks—for—so I told myself—how could I, when treatingmy patients, make due allowance for the personal factor,for my personal equation, which is yet so necessary for aknowledge of the other person, if I was unconscious of it?32

The study of myth had revealed to Jung his mythlessness. He thenundertook to get to know his myth, his “personal equation.”33 Thuswe see that the self-experimentation which Jung undertook was inpart a direct response to theoretical questions raised by his research,which had culminated in Transformations and Symbols of the Libido.

26 Analytical Psychology, p. 24.

27 Jung possessed a complete set of this.

28 Jung, The Psychology of the Unconscious, CW B, §36. In his 1952 revision of this text, Jung qualified this (Symbols of Transformation, CW 5, §29).

29 “Address on the founding of the C. G. Jung Institute, Zurich, 24 April, 1948,” CW 18, §1131.

30 CW 5, p. xxvi.

31 Ibid., p. xxix.

32 Ibid.

33 Cf. Analytical Psychology, p. 25.

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“My Most DifficultExperiment53

In 1912, Jung had some significant dreams that he did notunderstand. He gave particular importance to two of these,which he felt showed the limitations of Freud’s conceptions ofdreams. The first follows:

I was in a southern town, on a rising street with narrow halflandings. It was twelve o’clock midday—bright sunshine.

An old Austrian customs guard or someone similar passesby me, lost in thought. Someone says, “that is one who cannotdie. He died already 30-40 years ago, but has not yet managedto decompose.55 I was very surprised. Here a striking figurecame, a knight of powerful build, clad in yellowish armor.

He looks solid and inscrutable and nothing impresses him.

On his back he carries a red Maltese cross. He has continuedto exist from the 12th century and daily between 12 and Io’clock midday he takes the same route. No one marvels atthese two apparitions, but I was extremely surprised.

I hold back my interpretive skills. As regards the old Austrian,Freud occurred to me; as regards the knight, I myself

Inside, a voice calls, “It is all empty and disgusting.” Imust bear it.34

Jung found this dream oppressive and bewildering, and Freudwas unable to interpret it.35 Around half a year later Jung hadanother dream:

I dreamt at that time (it was shortly after Christmas 1912),that I was sitting with my children in a marvelous and richlyfurnished castle apartment—an open columned hall—wewere sitting at a round table, whose top was a marvelousdark green stone. Suddenly a gull or a dove flew in andsprang lightly onto the table. I admonished the childrento be quiet, so that they would not scare away the beautifulwhite bird. Suddenly this bird turned into a child of eightyears, a small blond girl, and ran around playing with mychildren in the marvelous columned colonnades. Then thechild suddenly turned into the gull or dove. She said thefollowing to me: “Only in the first hour of the night can I becomehuman, while the male dove is busy with the twelve dead.” With thesewords the bird flew away and I awoke.36

In Black Book 2, Jung noted that it was this dream that madehim decide to embark on a relationship with a woman he hadmet three years earlier (Toni Wolff).37 In 1925, he remarkedthat this dream “was the beginning of a conviction that theunconscious did not consist of inert material only, but that therewas something living down there.”38 He added that he thoughtof the story of the Tabula smaragdina (emerald tablet), the twelveapostles, the signs of the Zodiac, and so on, but that he “could makenothing out of the dream except that there was a tremendousanimation of the unconscious. I knew no technique of getting at thebottom of this activity; all I could do was just wait, keep on living,and watch the fantasies.”39 These dreams led him to analyze hischildhood memories, but this did not resolve anything. He realizedthat he needed to recover the emotional tone of childhood. Herecalled that as a child, he used to like to build houses and otherstructures, and he took this up again.

While he was engaged in this self-analytic activity, he continuedto develop his theoretical work. At the Munich Psycho-AnalyticalCongress in September 1913, he spoke on psychological types.He argued that there were two basic movements of the libido:extraversion, in which the subject’s interest was oriented towardthe outer world, and introversion, in which the subject’s interestwas directed inward. Following from this, he posited two typesof people, characterized by a predominance of one of thesetendencies. The psychologies of Freud and Adler were examplesof the fact that psychologies often took what was true of theirtype as generally valid. Hence what was required was a psychologythat did justice to both of these types.40

The following month, on a train journey to Schaffhausen,Jung experienced a waking vision of Europe being devastatedby a catastrophic flood, which was repeated two weeks later, onthe same journey.41 Commenting on this experience in 1925, heremarked: “I could be taken as Switzerland fenced in by mountainsand the submergence of the world could be the debris of myformer relationships.” This led him to the following diagnosisof his condition: “I thought to myself, Tf this means anything,it means that I am hopelessly off.’”42 After this experience, Jungfeared that he would go mad.43 He recalled that he first thoughtthat the images of the vision indicated a revolution, but as hecould not imagine this, he concluded that he was “menaced witha psychosis.”44 After this, he had a similar vision:

In the following winter I was standing at the window one

night and looked North. I saw a blood-red glow, like the

34 Black Book 2, pp. 25-26.

35 In 1925, he gave the following interpretation to this dream: “The meaning of the dream lies in the principle of the ancestral figure: not the Austrian officer—obviouslyhe stood for the Freudian theory—but the other, the Crusader, is an archetypal figure, a Christian symbol living from the twelfth century, a symbol that does not reallylive today, but on the other hand is not wholly dead either. It comes out of the times of Meister Eckhart, the time of the culture of the Knights, when many ideas blossomed,only to be killed again, but they are coming again to life now. However, when I had this dream, I did not know this interpretation” (Analytical Psychology, p. 39).

36 Black Book 2, pp. 17-18.

37 Ibid., p. 17.

38 Analytical Psychology, p. 40.

39 Ibid., pp. 40-41. E. A. Bennet noted Jung’s comments on this dream: “At first he thought the ‘twelve dead men referred to the twelve days before Christmas for that isthe dark time of the year, when traditionally witches are about. To say ‘before Christmas’ is to say ‘before the sun lives again,’ for Christmas day is at the turning pointof the year when the sun’s birth was celebrated in the Mithraic religion. .. Only much later did he relate the dream to Hermes and the twelve doves” (Meetings with Jung:Conversations recorded by E. A. Bennet during the Tears 1946-1961 [London: Anchor Press, 1982; Zurich, Daimon Verlag, 1985], p. 93). In 1951 in "The psychological aspects ofthe Kore,” Jung presented some material from Liber Novus (describing them all as part of a dream series) in an anonymous form (“case Z.”), tracing the transformationsof the anima. He noted that this dream “shows the anima as elflike, i.e., only partially human. She can just as well be a bird, which means that she may belong wholly tonature and can vanish (i.e., become unconscious) from the human sphere (i.e., consciousness)” (cw 9,1, §371). See also Memories, pp. 195-96.

40 "On the question of psychological types,” CW 6.

41 See below, p. 231.

42 Analytical Psychology, pp. 43-44.

43 Barbara Hannah recalls that "Jung used to say in later years that his tormenting doubts as to his own sanity should have been allayed by the amount of success he washaving at the same time in the outer world, especially in America” (C. G.Jung: His Life and Work. A Biographical Memoir [New York: Perigree, 1976], p. 109).

44 Memories, p. 200.

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flicker of the sea seen from afar, stretched from East to Westacross the northern horizon. And at that time someone askedme what I thought about world events in the near future. Isaid that I had no thoughts, but saw blood, rivers of blood.45

In the years directly preceding the outbreak of war, apocalypticimagery was widespread in European arts and literature. Forexample, in 1912, Wassily Kandinsky wrote of a coming universalcatastrophe. From 1912 to 1914, Ludwig Meidner painted a seriesof works known as the apocalyptic landscapes, with scenes ofdestroyed cities, corpses, and turmoil.46 Prophecy was in the air.In 1899, the famous American medium Leonora Piper predictedthat in the coming century there would be a terrible war in differentparts of the world that would cleanse the world and reveal thetruths of spiritualism. In 1918, Arthur Conan Doyle, the spiritualistand author of the Sherlock Holmes stories, viewed this as havingbeen prophetic.47

In Jungs account of the fantasy on the train in Liber Novus, theinner voice said that what the fantasy depicted would becomecompletely real. Initially, he interpreted this subjectively andprospectively, that is, as depicting the imminent destruction of hisworld. His reaction to this experience was to undertake a psycho-logical investigation of himself. In this epoch, self-experimentationwas used in medicine and psychology. Introspection had been oneof the main tools of psychological research.

Jung came to realize that Transformations and Symbols of theLibido “could be taken as myself and that an analysis of it leadsinevitably into an analysis of my own unconscious processes.”48He had projected his material onto that of Miss Frank Miller,whom he had never met. Up to this point, Jung had been an activethinker and had been averse to fantasy: “as a form of thinking Iheld it to be altogether impure, a sort of incestuous intercourse,thoroughly immoral from an intellectual viewpoint.”49 He nowturned to analyze his fantasies, carefully noting everything, andhad to overcome considerable resistance in doing this: “Permittingfantasy in myself had the same effect as would be produced on aman if he came into his workshop and found all the tools flyingabout doing things independently of his will.”50 In studying hisfantasies, Jung realized that he was studying the myth-creatingfunction of the mind.

Jung picked up the brown notebook, which he had set asidein 1902, and began writing in it.52 He noted his inner states inmetaphors, such as being in a desert with an unbearably hot sun(that is, consciousness). In the 1925 seminar, he recalled thatit occurred to him that he could write down his reflectionsin a sequence. He was “writing autobiographical material,but not as an autobiography.”53 From the time of the Platonic

dialogues onward, the dialogical form has been a prominentgenre in Western philosophy. In 387 CE, St. Augustine wrotehis Soliloquies, which presented an extended dialogue betweenhimself and “Reason,” who instructs him. They commenced withthe following lines:

When I had been pondering many different things tomyself for a long time, and had for many days been seekingmy own self and what my own good was, and what evil wasto be avoided, there suddenly spoke to me—what was it? Imyself or someone else, inside or outside me? (this is the verything I would love to know but don t).54

While Jung was writing in Black Book 2,

I said to myself, “What is this I am doing, it certainly isnot science, what is it?” Then a voice said to me, “That isart.” This made the strangest sort of impression upon me,because it was not in any sense my impression that whatI was writing was art. Then I came to this, “Perhaps myunconscious is forming a personality that is not I, but whichis insisting on coming through to expression.” I don t knowwhy exactly, but I knew to a certainty that the voice thathad said my writing was art had come from a woman... WellI said very emphatically to this voice that what I was doingwas not art, and I felt a great resistance grow up within me.

No voice came through, however, and I kept on writing.This time I caught her and said, “No it is not,” and I felt asthough an argument would ensue.55

He thought that this voice was “the soul in the primitivesense,” which he called the anima (the Latin word for soul).56He stated that “In putting down all this material for analysis, Iwas in effect writing letters to my anima, that is part of myselfwith a different viewpoint from my own. I got remarks of anew character—I was in analysis with a ghost and a woman.”57In retrospect, he recalled that this was the voice of a Dutchpatient whom he knew from 1912 to 1918, who had persuadeda psychiatrist colleague that he was a misunderstood artist. Thewoman had thought that the unconscious was art, but Jung hadmaintained that it was nature.581 have previously argued that thewoman in question—the only Dutch woman in Jung's circle atthis time—was Maria Moltzer, and that the psychiatrist in questionwas Jung s friend and colleague Franz Riklin, who increasinglyforsook analysis for painting. In 1913, he became a student ofAugusto Giacometti's, the uncle of Alberto Giacometti, and animportant early abstract painter in his own right.59

45 Draft, p. 8.

46 Gerda Breuer and Ines Wagemann, Ludwig Meidner: Zeichner, Maler, Literat 1884-1966 (Stuttgart: Verlag Gerd Hatje, 1991), vol. 2, pp. 124-49. See Jay Winter,

Sites of Memory, Sites of Mourning: The Great War in European Cultural History (Cambridge: Cambridge University Press, 1995), pp. 145-77.

47 Arthur Conan Doyle, The New Revelation and the Vital Message (London: Psychic Press, 1918), p. 9.

48 Analytical Psychology, p. 27.

49 Ibid.

50 Ibid.

51 MP, p. 23.

52 The subsequent notebooks are black, hence Jung referred to them as the Black Books.

53 Analytical Psychology, p. 44.

54 St. Augustine, Soliloquies and Immortality of the Soul, ed. and tr. Gerard Watson (Warminster: Aris & Phillips, 1990), p. 23. Watson notes that Augustine “had been througha period of intense strain, close to a nervous breakdown, and the Soliloquies are a form of therapy, an effort to cure himself by talking, or rather, writing” (p. v).

55 Ibid., p. 42. In Jung’s account here, it seems that this dialogue took place in the autumn of 1913, though this is not certain, because the dialogue itself does not occur inthe Black Books, and no other manuscript has yet come to light. If this dating is followed, and in the absence of other material, it would appear that the material the voiceis referring to is the November entries in Black Book 2, and not the subsequent text of Liber Novus or the paintings.

56 Ibid., p. 44.

57 Ibid., p. 46.

58 MP, p. 171.

59 Riklin s painting generally followed the style of Augusto Giacometti: semiTgurative and fully abstract works, with soft floating colors. Private possession, Peter Riklin.There is one painting of Riklin’s from 1915/6, Verkundigung, in the Kunsthaus in Zurich, which was donated by Maria Moltzer in 1945. Giacometti recalled: “Rikliris psycho-logical knowledge was extraordinarily interesting and new to me. He was a modern magician. I had the feeling that he could do magic” (Von Stampa bis Florenz: Bldtter derErinnerung [Zurich: Rascher, 1943], pp. 86-87).

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The November entries in Black Book 2 depict Jung s sense of hisreturn to his soul. He recounted the dreams that led him to optfor his scientific career, and the recent dreams that had broughthim back to his soul. As he recalled in 1925, this first period ofwriting came to an end in November: “Not knowing what wouldcome next, I thought perhaps more introspection was needed . . .I devised such a boring method by fantasizing that I was digginga hole, and by accepting this fantasy as perfectly real.”60 The firstsuch experiment took place on December 12,1913.61

As indicated, Jung had had extensive experience studyingmediums in trance states, during which they were encouragedto produce waking fantasies and visual hallucinations, and hadconducted experiments with automatic writing. Practices ofvisualization had also been used in various religious traditions.For example, in the fifth of the spiritual exercises of St. Ignatiusof Loyola, individuals are instructed on how to “see with the eyesof the imagination the length, breadth and depth of hell,” and toexperience this with full sensory immediacy.62 Swedenborg alsoengaged in “spirit writing.” In his spiritual diary, one entry reads:

26 JAN. 1748.—Spirits, if permitted, could possess thosewho speak with them so utterly, that they would be asthough they were entirely in the world; and indeed, in amanner so manifest, that they could communicate theirthoughts through their medium, and even by letters;for they have sometimes, and indeed often, directed myhand when writing, as though it were quite their own; sothat they thought it was not I, but themselves writing.63

From 1909 onward in Vienna, the psychoanalyst Herbert Silbererconducted experiments on himself in hypnagogic states.Silberer attempted to allow images to appear. These images,he maintained, presented symbolic depictions of his previoustrain of thought. Silberer corresponded with Jung and sent himoffprints of his articles.64

In 1912, Ludwig Staudenmaier (1865-1933), a professorof experimental chemistry, published a work entitled Magicas an Experimental Science. Staudenmaier had embarked on self-experimentations in 1901, commencing with automatic writing.A series of characters appeared, and he found that he no longerneeded to write to conduct dialogues with them.65 He also inducedacoustic and visual hallucinations. The aim of his enterprisewas to use his self-experimentation to provide a scientificexplanation of magic. He argued that the key to understandingmagic lay in the concepts of hallucinations and the “underconsciousness” (Unterbewufitsein), and gave particular importance

to the role of personifications.66 Thus we see that Jung s procedureclosely resembled a number of historical and contemporarypractices with which he was familiar.

From December 1913 onward, he carried on in the sameprocedure: deliberately evoking a fantasy in a waking state, andthen entering into it as into a drama. These fantasies may beunderstood as a type of dramatized thinking in pictorial form. Inreading his fantasies, the impact of Jung’s mythological studies isclear. Some of the figures and conceptions derive directly fromhis readings, and the form and style bear witness to his fascinationwith the world of myth and epic. In the Black Books, Jung wrotedown his fantasies in dated entries, together with reflections onhis state of mind and his difficulties in comprehending the fantasies.The Black Books are not diaries of events, and very few dreams arenoted in them. Rather, they are the records of an experiment. InDecember 1913, he referred to the first of the black books as the“book of my most difficult experiment.”67

In retrospect, he recalled that his scientific question was to seewhat took place when he switched off consciousness. The exampleof dreams indicated the existence of background activity, and hewanted to give this a possibility of emerging, just as one doeswhen talcing mescalin.68

In an entry in his dream book on April 17, 1917, Jung noted:“since then, frequent exercises in the emptying of consciousness.”69His procedure was clearly intentional—while its aim was toallow psychic contents to appear spontaneously. He recalledthat beneath the threshold of consciousness, everything wasanimated. At times, it was as if he heard something. At othertimes, he realized that he was whispering to himself.70

From November 1913 to the following July, he remained uncertainof the meaning and significance of his undertaking, and concerningthe meaning of his fantasies, which continued to develop. Duringthis time, Philemon, who would prove to be an important figure insubsequent fantasies, appeared in a dream. Jung recounted:

There was a blue sky, like the sea, covered not by cloudsbut by flat brown clods of earth. It looked as if the clodswere breaking apart and the blue water of the sea werebecoming visible between them. But the water was the bluesky Suddenly there appeared from the right a winged beingsailing across the sky. I saw that it was an old man with thehorns of a bull. He held a bunch of four keys, one of whichhe clutched as if he were about to open a lock. He had thewings of the kingfisher with its characteristic colors. Since Idid not understand this dream image, I painted it in orderto impress it upon my memory.71

60 Analytical Psychology, p, 46.

61 The vision that ensued is found below in Liber Primus, chapter 5, “Journey into Hell in the Future,” p. 241.

62 St. Ignatius of Loyola, "The spiritual exercises,” in Personal Writings, tr. J. Munitiz and P. Endean (London: Penguin, 1996), p. 298. In 1939/40, Jung presenteda psychological commentary on the spiritual exercises of St. Ignatius of Loyola at the ETH (Philemon Series, forthcoming).

63 This passage was reproduced by William White in his Swedenborg: His Life and Writings, vol. I (London: Bath, 1867), pp. 293—94. In Jungs copy of this work, he markedthe second half of this passage with a line in the margin.

64 See Silberer, “Bericht uber eine Methode, gewisse symbolische Halluzinations-Erscheinungen hervorzurufen und zu beobachten,” Jahrbuch furpsychoanalytische undpsychopathologische Forschungen 2 (1909), pp. 513-25.

65 Staudenmaier, DieMagie als experimented Naturwissenschafi (Leipzig: Akademische Verlagsgesellschaft, 1912), p. 19.

66 Jung had a copy of Staudenmaier s book, and marked some passages in it.

67 Black Book 2, p. 58.

68MP, p. 381.

69 "Dreams,” JFA, p. 9.

70 MP, p. 145. To Margaret Ostrowski-Sachs, Jung said “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. 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 defendmyself. The same thoughts recurred. I appealed to my hands and began to carve wood—and then my way became clear” (From Conversations with C. G.Jung [Zurich:Juris Druck Verlag, 1971], p. 18).

71 Memories, p. 207.

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While he was painting this image, he found a dead kingfisher(which is very rarely found in the vicinity of Zurich) in his gardenby the lake shore.72

The date of this dream is not clear. The figure of Philemonfirst appears in the Black Books on January 27, 1914, but with'out kingfisher wings. To Jung, Philemon represented superiorinsight, and was like a guru to him. He would converse withhim in the garden. He recalled that Philemon evolved out of thefigure of Elijah, who had previously appeared in his fantasies:

Philemon was a pagan and brought with him an EgyptO'Hellenic atmosphere with a Gnostic coloration... It was hewho taught me psychic objectivity, the reality of the psyche.Through the conversations with Philemon, the distinctionwas clarified between myself and the object of my thought. . .Psychologically, Philemon represented superior insight.73

On April 20, Jung resigned as president of the InternationalPsychoanalytical Association. On April 30, he resigned as a lecturerin the medical faculty of the University of Zurich. He recalledthat he felt that he was in an exposed position at the universityand felt that he had to find a new orientation, as it would otherwisebe unfair to teach students.74 In June and July, he had a thrice'repeated dream of being in a foreign land and having to returnhome quickly by ship, followed by the descent of an icy cold.75

On July 10, the Zurich Psychoanalytical Society voted by15 to I to leave the International Psychoanalytic Association.In the minutes, the reason given for the secession was thatFreud had established an orthodoxy that impeded free andindependent research.76 The group was renamed the Associationfor Analytical Psychology Jung was actively involved in thisassociation, which met fortnightly. He also maintained a busytherapeutic practice. Between 1913 and 1914, he had betweenone and nine consultations per day, five days a week, with anaverage of between five and seven.77

The minutes of the Association for Analytical Psychologyoffer no indications of the process that Jung was going through.He does not refer to his fantasies, and continues to discusstheoretical issues in psychology. The same holds true in hissurviving correspondences during this period.78 Each year, hecontinued his military service duties.79 Thus he maintained hisprofessional activities and familial responsibilities during the day,and dedicated his evenings to his self-explorations.80 Indicationsare that this partitioning of activities continued during the nextfew years. Jung recalled that during this period his family andprofession “always remained a joyful reality and a guarantee thatI was normal and really existed.5581

The question of the different ways of interpreting suchfantasies was the subject of a talk that he presented on July 24before the Psycho'Medical Society in London, “On psychological

understanding.55 Here, he contrasted Freud’s analytic'reductivemethod, based on causality, with the constructive method of theZurich school. The shortcoming of the former was that throughtracing things back to antecedent elements, it dealt with only halfof the picture, and failed to grasp the living meaning of phenomena.Someone who attempted to understand Goethe’s Faust in such amanner would be like someone who tried to understand a Gothiccathedral under its mineralogical aspect.82 The living meaning“only lives when we experience it in and through ourselves.5’83Inasmuch as life was essentially new, it could not be understoodmerely retrospectively. Hence the constructive standpoint asked,“how, out of this present psyche, a bridge can be built into its ownfuture.”84 This paper implicitly presents Jung’s rationale for notembarking on a causal and retrospective analysis of his fantasies,and serves as a caution to others who may be tempted to do so.Presented as a critique and reformulation of psychoanalysis, Jung’snew mode of interpretation links back to the symbolic method ofSwedenborg’s spiritual hermeneutics.

On July 28, Jung gave a talk on “The importance of theunconscious in psychopathology” at a meeting of the BritishMedical Association in Aberdeen.85 He argued that in cases ofneurosis and psychosis, the unconscious attempted to compensatethe one'Sided conscious attitude. The unbalanced individualdefends himself against this, and the opposites become morepolarized. The corrective impulses that present themselves in thelanguage of the unconscious should be the beginning of a healingprocess, but the form in which they break through makes themunacceptable to consciousness.

A month earlier, on June 28, Archduke Franz Ferdinand,the heir to the Austro'Hungarian empire, was assassinated byGavrilo Princip, a nineteemyear'old Serb student. On August 1,war broke out. In 1925 Jung recalled, “I had the feeling that I wasan over'Compensated psychosis, and from this feeling I was notreleased till August Ist 1914 ”86 Years later, he said to Mircea Eliade:

As a psychiatrist I became worried, wondering if I wasnot on the way to “doing a schizophrenia,” as we said inthe language of those days ... I was just preparing a lectureon schizophrenia to be delivered at a congress in Aberdeen,and I kept saying to myself: “I’ll be speaking of myself! Verylikely I’ll go mad after reading out this paper.” The congresswas to take place in July 1914—exactly the same periodwhen I saw myself in my three dreams voyaging on theSouthern seas. On July 31st, immediately after my lecture,

I learned from the newspapers that war had broken out.Finally I understood. And when I disembarked in Hollandon the next day, nobody was happier than I. Now I wassure that no schizophrenia was threatening me. I under'stood that my dreams and my visions came to me from thesubsoil of the collective unconscious. What remained for

72 Ibid.

73 Memories, pp. 207-8.

74 Memories, p. 219.

75 See below, p. 231.

76MZS.

77 Jung’s appointment books, JFA.

78 This is based on a comprehensive study of Jung’s correspondences in the ETH up to 193 O and in other archives and collections.

79 These were: 1913,16 days; 1914,14 days; 1915, 67 days; 1916, 34 days; 1917,117 days (Jung’s military service books, JFA).

80 See below, p. 238.

81 Memories, p. 214.

82 Jung, “On psychological understanding,” CW 3, §396.

83 Ibid., §398.

84 Ibid., §399.

85 CW 3.

86 Analytical Psychology, p. 44.

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me to do now was to deepen and validate this discovery.And this is what I have been trying to do for forty years.87

At this moment, Jung considered that his fantasy had depictednot what would happen to him, but to Europe. In other words,that it was a precognition of a collective event, what he wouldlater call a "big” dream.88 After this realization, he attempted tosee whether and to what extent this was true of the other fantasiesthat he experienced, and to understand the meaning of thiscorrespondence between private fantasies and public events.This effort makes up much of the subject matter of Liber Novus.In Scrutinies, he wrote that the outbreak of the war had enabledhim to understand much of what he had previously experienced,and had given him the courage to write the earlier part of LiberNovus.89 Thus he took the outbreak of the war as showing himthat his fear of going mad was misplaced. It is no exaggerationto say that had war not been declared, Liber Novus would inall likelihood not have been compiled. In 1955/56, while discussingactive imagination, Jung commented that “the reason whythe involvement looks very much like a psychosis is that thepatient is integrating the same fantasy-material to which theinsane person falls victim because he cannot integrate it but isswallowed up by it.”90

It is important to note that there are around twelve separatefantasies that Jung may have regarded as precognitive:

1-2. OCTOBER, I913

Repeated vision of flood and death of thousands,and the voice that said that this will become real.

3. AUTUMN 1913

Vision of the sea of blood covering the northern lands.

4-5. DECEMBER 12, 15, I913.

Image of a dead hero and the slaying of Siegfried in a dream.

6. DECEMBER 25, 1913

Image of the foot of a giant stepping on a city, and imagesof murder and bloody cruelty

7. JANUARY 2, 1914

Image of a sea of blood and a procession of dead multitudes.

8. JANUARY 22, I914

His soul comes up from the depths and asks him if hewill accept war and destruction. She shows him imagesof destruction, military weapons, human remains, sunkenships, destroyed states, etc.

9. MAY 21, 1914

A voice says that the sacrificed fall left and right.

10-12. JUNE-JULY I914

Thrice-repeated dream of being in a foreign land and havingto return quickly by ship, and the descent of the icy cold.91

Liber Novus

Jung now commenced writing the draft of Liber Novus. Hefaithfully transcribed most of the fantasies from the Black Books,and to each of these added a section explaining the significance ofeach episode, combined with a lyrical elaboration. Word-by-wordcomparison indicates that the fantasies were faithfully reproduced,with only minor editing and division into chapters. Thus thesequence of the fantasies in Liber Novus nearly always exactlycorresponds to the Black Books. When it is indicated that aparticular fantasy happened “on the next night,” etc., this isalways accurate, and not a stylistic device. The language andcontent of the material were not altered. Jung maintaineda “fidelity to the event,” and what he was writing was not tobe mistaken for a fiction. The draft begins with the address to “Myfriends,” and this phrase occurs frequently. The main differencebetween the Black Books and Liber Novus is that the former werewritten for Jung s personal use, and can be considered the recordsof an experiment, while the latter is addressed to a public andpresented in a form to be read by others.

In November 1914, Jung closely studied Nietzsche’s Thus SpokeZarathustra, which he had first read in his youth. He later recalled,“then suddenly the spirit seized me and carried me to a desertcountry in which I read Zarathustra.”92 It strongly shaped thestructure and style of Liber Novus. Like Nietzsche in Zarathustra,Jung divided the material into a series of books comprised ofshort chapters. But whereas Zarathustra proclaimed the death ofGod, Liber Novus depicts the rebirth of God in the soul. There arealso indications that he read Dante’s Commedia at this time, whichalso informs the structure of the work.93 Liber Novus depicts Jung’sdescent into Hell. But whereas Dante could utilize an establishedcosmology. Liber Novus is an attempt to shape an individualcosmology. The role of Philemon in Jung’s work has analogies tothat of Zarathustra in Nietzsche’s work and Virgil in Dante’s.

In the Draft, about 50 percent of the material is drawn directlyfrom the Black Books. There are about thirty-five new sections ofcommentary. In these sections, he attempted to derive generalpsychological principles from the fantasies, and to understand towhat extent the events portrayed in the fantasies presented, in asymbolic form, developments that were to occur in the world. In1913, Jung had introduced a distinction between interpretationon the objective level in which dream objects were treated asrepresentations of real objects, and interpretation on the subjectivelevel in which every element concerns the dreamers themselves.94As well as interpreting his fantasies on the subjective level, onecould characterize his procedure here as an attempt to interprethis fantasies on the “collective” level. He does not try to interprethis fantasies reductively, but sees them as depicting the functioning

87 Combat interview (1952), C. G. Jung Speaking: Interviews and Encounters, eds. William McGuire and R.F.C. Hull (Bollingen Series, Princeton: Princeton University Press,I977)» PP- 233~34- See below, p. 231.

88 See below, p. 231.

89 See below, p. 337.

90 Mysterium Coniunctionis, CW14, §756. On the myth of Jung’s madness, first promoted by Freudians as a means of invalidating his work, see my Jung Stripped Bare by HisBiographers, Even.

91 See below, pp. 198-9, 231, 237, 241, 252, 273, 305, 335.

92 James Jarrett, ed., Nietzsches Zarathustra: Notes of the Seminar Given in 1934-9 (Bollingen Series, Princeton: Princeton University Press, 1988), p. 381. On Jung’s reading ofNietzsche, see Paul Bishop, The Dionysian Self: C. G. Jungs Reception of Nietzsche (Berlin: Walter de Gruyter); Martin Liebscher, “Die ‘unheimliche Ahnlichkeit.’ NietzschesHermeneutik der Macht und analytische Interpretation bei Carl Gustav Jung,” in Ecce Opus. Nietzsche-Revisionen im 20. Jahrhundert, eds. Rudiger Gorner and DuncanLarge (London/Gottingen: Vandenhoeck & Ruprecht, 2003), pp. 37-50; "Jungs Abkehr von Freud im Lichte seiner Nietzsche'Rezeption,” in Zeitenwende-Wertewende,ed. Renate Reschke (Berlin 2001), pp. 255-260; and Graham Parkes, “Nietzsche and Jung: Ambivalent Appreciations,” in Nietzsche and Depth Psychology, ed. JacobGolomb, Weaver Santaniello, and Ronald Lehrer (Albany: SUNY Press, 1999), p. 69, 213.

93 In Black Book 2, Jung cited certain cantos from “Purgatorio” on December 26,1913 (p. 104). See below, note 213, p. 252.

94 In 1913 Maeder had referred to Jung’s “excellent expression” of the "objective level” and the “subjective level.” (“Uber das Traumproblem,” Jahrbuchfur psychoanalytischeundpsychopathologische Forschungen 5,1913, pp. 657-8'). Jung discussed this in the Zurich Psychoanalytical Society on 30 January 1914, MZS.

INTRODUCTION | 203

of general psychological principles in him (such as the relationof introversion to extraversion, thinldng and pleasure, etc.), andas depicting literal or symbolic events that are going to happen.Thus the second layer of the Draft represents the first majorand extended attempt to develop and apply his new constructivemethod. The second layer is itself a hermeneutic experiment.In a critical sense. Liber Novus does not require supplementalinterpretation, for it contains its own interpretation.

In writing the Draft, Jung did not add scholarly references,though unreferenced citations and allusions to works of philosophy,religion, and literature abound. He had self-consciously chosen toleave scholarship to one side. Yet the fantasies and the reflectionson them in the Red Book are those of a scholar and, indeed, muchof the self-experimentation and the composition of Liber Novustook place in his library It is quite possible that he might haveadded references if he had decided to publish the work.

After completing the handwritten Draft, Jung had it typed,and edited it. On one manuscript, he made alterations byhand (I refer to this manuscript as the Corrected Draft). Judgingfrom the annotations, it appears that he gave it to someone (thehandwriting is not that of Emma Jung, Toni Wolff, or Maria Moltzer)to read, who then commented on Jungs editing, indicating thatsome sections which he had intended to cut should be retained.95The first section of the work—untitled, but effectively LiberPrimus—was composed on parchment. Jung then commissioned alarge folio volume of over 600 pages, bound in red leather, fromthe bookbinders, Emil Stierli. The spine bears the title. Liber Novus.He then inserted the parchment pages into the folio volume, whichcontinues with Liber Secundus. The work is organized like a medievalilluminated manuscript, with calligraphic writing, headed by a tableof abbreviations. Jung titled the first book “The Way of What is toCome,” and placed beneath this some citations from the book ofIsaiah and from the gospel according to John. Thus it was presentedas a prophetic work.

In the Draft, Jung had divided the material into chapters.In the course of the transcription into the red leather folio, healtered some of the titles to the chapters, added others, and editedthe material once again. The cuts and alterations were predominandyto the second layer of interpretation and elaboration, and not tothe fantasy material itself, and mainly consisted in shortening thetext. It is this second layer that Jung continually reworked. In thetranscription of the text in this edition, this second layer has beenindicated, so that the chronology and composition are visible. AsJung’s comments in the second layer sometimes implicitly referforward to fantasies that are found later in the text, it is alsohelpful to read the fantasies straight through in chronologicalsequence, followed by a continuous reading of the second layer.

Jung then illustrated the text with some paintings, historiatedinitials, ornamental borders, and margins. Initially, the paintingsrefer directly to the text. At a later point, the paintings become

more symbolic. They are active imaginations in their own right.The combination of text and image recalls the illuminated worksof William Blake, whose work Jung had some familiarity with.96

A preparatory draft of one of the images in Liber Novus hassurvived, which indicates that they were carefully composed,starting from pencil sketches that were then elaborated.97 Thecomposition of the other images likely followed a similar procedure.From the paintings of Jung’s which have survived, it is strikingthat they make an abrupt leap from the representational landscapesof 1902/3 to the abstract and semifigurative from 1915 onward.

Art and the Zurich School

Jung’s library today contains few books on modern art, thoughsome books were probably dispersed over the years. He possesseda catalogue of the graphic works of Odilon Redon, as well as astudy of him.98 He likely encountered Redon’s work when he wasin Paris. Strong echoes of the symbolist movement appear in thepaintings in Liber Novus.

In October of 1910, Jung went on a bicycle tour of northernItaly, together with his colleague Hans Schmid. They visitedRavenna, and the frescos and mosaics there made a deep impressionon him. These works seemed to have had an impact on his paintings:the use of strong colors, mosaic-like forms, and two-dimensionalfigures without the use of perspective.99

In 1913 when he was in New York, he likely attended theArmory Show, which was the first major international exhibitionof modern art in America (the show ran to March 15, and Jungleft for New York on March 4). He referred to Marcel Duchamp’spainting Nude descending the stairs in his 1925 seminar, which hadcaused a furor there.100 Here, he also referred to having studiedthe course of Picasso’s paintings. Given the lack of evidence ofextended study, Jung’s knowledge of modern art probably derivedmore immediately from direct acquaintance.

During the First World War, there were contacts betweenthe members of the Zurich school and artists. Both were partof avant-garde movements and intersecting social circles.101 In 1913,Erika Schlegel came to Jung for analysis. She and her husband,Eugen Schlegel, had been friendly with Toni Wolff Erika Schlegelwas Sophie Taeuber’s sister, and became the librarian of thePsychological Club. Members of the Psychological Club wereinvited to some of the Dada events. At the celebration of theopening of the Gallery Dada on March 29,1917, Hugo Ball notesmembers of the Club in the audience.102 The program that eveningincluded abstract dances by Sophie Taeuber and poems byHugo Ball, Hans Arp, and Tristan Tzara. Sophie Taeuber, whohad studied with Laban, arranged a dance class for membersof the Club together with Arp. A masked ball was also held and shedesigned the costumes.103 In 1918, she presented a marionette play.King Deer, in Zurich. It was set in the woods by the Burgholzli.

95 For example, by page 39 of the Corrected Draft, “Awesome! Why cut?” is written in the margin. Jung evidently took this advice, and retained the original passages. Seebelow, p. 238, right column, third paragraph.

96 In 1921, he cited from Blake’s The Marriage of Heaven and Hell (CW 6, §422n, §460); in Psychology and Alchemy, he refers to two of Blake’s paintings (CW12, figs. 14 and19). On November 11,1948, he wrote to Piloo Nanavutty, “I find Blake a tantalizing study, since he has compiled a lot of half- or undigested knowledge in his fantasies.According to my idea, they are an artistic production rather than an authentic representation of unconscious processes” (Letters 2, pp. 513-14).

97 See below. Appendix A.

98 Redon, Oeuvregraphique complet (Paris: Secretariat, 1913); Andre Mellerio, Odilon Redon: Peintre, Dessinateur et Graveur (Paris: Henri Floury, 1923). There is also one book onmodern art, which was harshly critical of it: Max Raphael, Von Monet zu Picasso: Grundziige einer Asthetik und Entwicklung der Modernen Malerei (Munich: Delphin Verlag, 1913).

99 In April 1914, Jung visited Ravenna again.

100 Analytical Psychology, p. 54.

101 See Rainer Zuch, Die Surrealisten und C. G. Jung: Studien zur Rezeption der analytischen Psychologie im Surrealismus am Betspeil von Max Ernst, Victor Brauner und Hans Arp (Weimar:VDG, 2004).

102 Flight Out of Time, p. 102.

103 Greta Stroeh, “Biographie,” in Sophie Taeuber: is Decembre ig8g~Mars iggo, Musee d’artmoderne de la ville de Paris (Paris: Paris-musees, 1989), p. 124; Aline Valangin interview,Jung biographical archive, Countway Library of Medicine, p. 29.

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Freud Analytikus, opposed by Dr. Oedipus Complex, is transformedinto a parrot by the Ur-Libido, parodically taking up themes fromJung’s Transformations and Symbols of the Libido and his conflict withFreud.104 However, relations between Jung s circle and some of theDadaists became more strained. In May 1917, Emmy Henningswrote to Hugo Ball that the “psycho-Club” had now gone away105 In1918, Jung criticized the Dada movement in a Swiss review, whichdid not escape the attention of the Dadaists.106 The critical elementthat separated Jung’s pictorial work from that of the Dadaists was hisoverriding emphasis on meaning and signification.

Jung’s self-explorations and creative experiments did notoccur in a vacuum. During this period, there was great interest in artand painting within his circle. Alphonse Maeder wrote a monographon Ferdinand Hodler107 and had a friendly correspondencewith him.108 Around 1916, Maeder had a series of visions orwaking fantasies, which he published pseudonymously. When hetold Jung of these events, Jung replied, “What, you too>”109 HansSchmid also wrote and painted his fantasies in something akin toLiber Novus. Moltzer was keen to increase the artistic activitiesof the Zurich school. She felt that more artists were neededin their circle and considered Riklin as a model.110 J. B. Lang,who was analyzed by Riklin, began to paint symbolic paintings.Moltzer had a book that she called her Bible, in which she putpictures with writings. She recommended that her patientFanny Bowditch Katz do the same thing.111

In 1919, Riklin exhibited some of his paintings as part of the“New Life” at the Kunsthaus in Zurich, described as a group ofSwiss Expressionists, alongside Hans Arp, Sophie Taeuber,Francis Picabia, and Augusto Giacometti.112 With his personalconnections, Jung could easily have exhibited some of his worksin such a setting, had he so liked. Thus his refusal to considerhis works as art occurs in a context where there were quite realpossibilities for him to have taken this route.

On some occasions, Jung discussed art with Erika Schlegel.She noted the following conversation:

I wore my pearl medallion (the pearl embroidery that Sophiehad made for me) at Jung’s yesterday. He liked it very much,and it prompted him to talk animatedly about art—for almostan hour. He discussed Riklin, one of Augusto Giacometti’sstudents, and observed that while his smaller works had acertain aesthetic value, his larger ones simply dissolved.Indeed, he vanished wholly in his art, rendering him utterlyintangible. His work was like a wall over which water rippled.

He could therefore not analyze, as this required one to bepointed and sharp-edged, like a knife. He had fallen into art

in a manner of speaking. But art and science were no morethan the servants of the creative spirit, which is what mustbe served.

As regards my own work, it was also a matter of makingout whether it was really art. Fairy tales and pictures had areligious meaning at bottom. I, too, know that somehowand sometime it must reach people.113

For Jung, Franz Riklin appears to have been something like adoppelganger, whose fate he was keen to avoid. This statementalso indicates Jung’s relativization of the status of art and scienceto which he had come through his self-experimentation.

Thus, the making of Liber Novus was by no means a peculiarand idiosyncratic activity, nor the product of a psychosis. Rather,it indicates the close intersections between psychological andartistic experimentation with which many individuals wereengaged at this time.

The Collective Experiment

In 1915, Jung held a lengthy correspondence with his colleagueHans Schmid on the question of the understanding of psycho-logical types. This correspondence gives no direct signs of Jung’sself-experimentation, and indicates that theories he developedduring this period did not stem solely from his active imaginations,but also in part consisted of conventional psychological theorizing.114On March 5,1915, Jung wrote to Smith Ely Jeliffe:

I am still with the army in a little town where I have plentyof practical work and horseback riding . . . Until I had tojoin the army I lived quietly and devoted my time to mypatients and to my work. I was especially working aboutthe two types of psychology and about the synthesis ofunconscious tendencies.115

During his self-explorations, he experienced states of turmoil.He recalled that he experienced great fear, and sometimes had tohold the table to keep himself together,116 and “I was frequentlyso wrought up that I had to eliminate the emotions through yogapractices. But since it was my purpose to learn what was going onwithin myself, I would do them only until I had calmed myselfand could take up again the work with the unconscious.”117

He recalled that Toni Wolffhad become drawn into the processin which he was involved, and was experiencing a similar streamof images. Jung found that he could discuss his experiences withher, but she was disorientated and in the same mess.118 Likewise, his

104 The puppets are in the Bellerive museum, Zurich. See Bruno Mikol, “Sur le theatre de marionnettes de Sophie Taeuber-Arp,” in Sophie Taeuber: 15 Decembre 1989—

Mars 1990, Musee d’art moderne de la ville de Paris, pp. 59-68.

105 Hugo Ball and Emmy Hennings, Damals in Zurich: Briefe aus den Jahren 1915-1917 (Zurich: Die Arche, 1978), p. 132.

106 Jung, “On the unconscious,” CW 10, §44; Pharmouse, Dada Review 391 (1919); Tristan Tzara, Dada, nos. 4-5 (1919).

107 Ferdinand Holder: Fine Skizze seiner seelischen Entwicklung und Bedeutungfur die schweizerisch-nationale Kultur (Zurich: Rascher, 1916).

108 Maeder papers.

109 Maeder interview, Jung biographical archive, Countway Library of Medicine, p. 9.

no Franz Riklin to Sophie Riklin, May 20,1915, Riklin papers.

in On August 17,1916, Fanny Bowditch Katz, who was in analysis with her at this time, noted in her diary: “Of her [i.e., Moltzer] book-—her Bible—-pictures and each withwriting—which I must also do.” According to Katz, Moltzer regarded her paintings as “purely subjective, not works of art” (July 31, Countway Library of Medicine). Onanother occasion, Katz notes in her diary that Moltzer “spoke of Art, real art, being the expression of religion” (August 24,1916). In 1916, Moltzer presented psychologicalinterpretations of some of Riklin’s paintings in a talk at the Psychological Club (in my Cult Fictions: Jung and the Founding of Analytical Psychology [London: Roudedge, 1998],p. 102). On Lang, see Thomas Feitknecht, ed., “D/e dunkle und wilde Seite der Seele15: Hermann Hesse. Briefwechsel mit seinem Psychoanalytiker Josef Lang, 1916-1944 (Frankfurt:Suhrkampf, 2006).

112 “Das Neue Leben,” Erst Ausstellung, Kunsthaus Zurich. J. B. Lang noted an occasion at Riklins house at which Jung and Augusto Giacometti were also present(Diary, December 3,1916, p. 9, Lang papers, Swiss Literary Archives, Berne).

113 March II, 1921, Notebooks, Schlegel papers.

114 John Beebe and Ernst Falzeder, eds., Philemon Series, forthcoming.

115 John Burnham, Jeliffe: American Psychoanalyst and Physician ef His Correspondence with Sigmund Freud and C. G.Jung, ed. William McGuire(Chicago: University of Chicago Press, 1983), pp. 196-97.

116 MP, p. 174.

117 Memories, p. 201.

118 MP, p. 174.

INTRODUCTION | 20$

wife was unable to help him in this regard. Consequently, he noted,“that I was able to endure at all was a case of brute force.”119

The Psychological Club had been founded at the beginningof 1916, through a gift of 360,000 Swiss francs from EdithRockefeller McCormick, who had come to Zurich to be analyzedby Jung in 1913. At its inception, it had approximately sixtymembers. For Jung, the aim of the Club was to study the relationof individuals to the group, and to provide a naturalistic setting forpsychological observation to overcome the limitations of one-to-one analysis, as well as to provide a venue where patients couldlearn to adapt to social situations. At the same time, a professionalbody of analysts continued to meet together as the Associationfor Analytical Psychology.120 Jung participated fully in both ofthese organizations.

Jung’s self-experimentation also heralded a change in his analyticwork. He encouraged his patients to embark upon similar processesof self-experimentation. Patients were instructed on how to conductactive imagination, to hold inner dialogues, and to paint theirfantasies. He took his own experiences as paradigmatic. In the1925 seminar, he noted: “I drew all my empirical material from mypatients, but the solution of the problem I drew from the inside,from my observations of the unconscious processes.”121

Tina Keller, who was in analysis with Jung from 1912, recallsthat Jung “often spoke of himself and his own experiences”:

In those early days, when one arrived for the analytichour, the so-called “red book” often stood open on aneasel. In it Dr. Jung had been painting or had just finished apicture. Sometimes he would show me what he had done andcomment upon it. The careful and precise work he put intothese pictures and into the illuminated text that accompaniedthem were a testimony to the importance of this undertaking.The master thus demonstrated to the student that psychicdevelopment is worth time and effort.122

In her analyses with Jung and Toni Wolff, Keller conductedactive imaginations and also painted. Far from being a solitaryendeavor, Jung s confrontation with the unconscious was a collectiveone, in which he took his patients along with him. Those aroundJung formed an avant-garde group engaged in a social experimentthat they hoped would transform their lives and the lives ofthose around them.

The Return of the Dead

Amid the unprecedented carnage of the war, the theme of thereturn of the dead was widespread, such as in Abel Gance's film/accuse.123 The death toll also led to a revival of interest in spiritual-ism. After nearly a year, Jung began to write again in the Black Booksin 1915, with a further series of fantasies. He had already completedthe handwritten draft of Liber Primus and Liber Secundus.124 At thebeginning of 1916, Jung experienced a striking series of parapsy-chological events in his house. In 1923, he narrated this event toCary de Angulo (later Baynes). She recorded it as follows:

One night your boy began to rave in his sleep and throwhimself about saying he couldn’t wake up. Finally yourwife had to call you to get him quiet & this you couldonly do by cold cloths on him—finally he setded down andwent on sleeping. Next morning he woke up rememberingnothing, but seemed utterly exhausted, so you told himnot to go to school, he didn’t ask why but seemed to takeit for granted. But quite unexpectedly he asked for paperand colored pencils and set to work to make the followingpicture—a man was angling for fishes with hook andline in the middle of the picture. On the left was the Devilsaying something to the man, and your son wrote downwhat he said. It was that he had come for the fishermanbecause he was catching his fishes, but on the right was anangel who said, “No you can’t take this man, he is talcingonly bad fishes and none of the good ones.” Then afteryour son had made that picture he was quite content. Thesame night, two of your daughters thought that they hadseen spooks in their rooms. The next day you wrote outthe “Sermons to the Dead,” and you knew after that noth-ing more would disturb your family, and nothing did. Ofcourse I knew you were the fisherman in your son’s pic-ture, and you told me so, but the boy didn’t know it.125

In Memories, Jung recounted what followed:

Around five o’clock in the afternoon on Sunday the frontdoorbell began ringing frantically .. . Everyone immediatelylooked to see who was there, but there was no one in sight.

I was sitting near the doorbell, and not heard it but sawit moving. We all simply stared at one another. The atmospherewas thick, believe me! Then I knew something had to happen.The whole house was as if there was a crowd present,crammed full of spirits. They were packed deep right upto the door and the air was so thick it was scarcely possibleto breathe. As for myself, I was all aquiver with the question:“For God’s sake, what in the world is this?” Then they criedout in chorus, “We have come back from Jerusalem wherewe found not what we sought.” That is the beginning of theSeptem Sermones.

Then it began to flow out of me, and in the course ofthree evenings the thing was written. As soon as I tookup the pen, the whole ghastly assemblage evaporated. Theroom quieted and the atmosphere cleared. The hauntingwas over.126

The dead had appeared in a fantasy on January 17, 1914, and hadsaid that they were about to go to Jerusalem to pray at the holiestgraves.127 Their trip had evidently not been successful. The SeptemSermones ad Mortuos is a culmination of the fantasies of this period.It is a psychological cosmology cast in the form of a gnosticcreation myth. In Jung’s fantasies, a new God had been born inhis soul, the God who is the son of the frogs. Abraxas. Jungunderstood this symbolically. He saw this figure as representing

119 Memories, p. 201.

120 On the formation of the Club, see my Cult Fictions: C. G.Jung and the Founding of Analytical Psychology.

121 Analytical Psychology, p. 34.

122 “C. G.Jung: Some memories and reflections,” Inward Light 35 (1972), p. II. On Tina Keller, see Wendy Swan, C. G. Jung and Active Imagination (Saarbriicken: VDM, 2007).

123 See Winter, Sites of Memory, Sites of Mourning, pp. 18, 6 9, and 133-44.

124 There is a note added in Black Book 5 at this point: “In this time the I and II parts [of the Red Book] were written. Directly after the beginning of the war” (p. 86). Themain script is in Jung’s hand, and 'of the Red Book’ was added by someone else.

125 CFB.

12 6 Memories, pp. 215—16.

127 See below, p. 294.

2o6 I LIBER NOYUS

the uniting of the Christian God with Satan, and hence as depictinga transformation of the Western God-image. Not until 1952 inAnswer to Job did Jung elaborate on this theme in public.

Jung had studied the literature on Gnosticism in the courseof his preparatory reading for Transformations and Symbols of theLibido. In January and October 1915, while on military service,he studied the works of the Gnostics. After writing the SeptemSermones in the Black Books, Jung recopied it in a calligraphicscript into a separate book, slightly rearranging the sequence.He added the following inscription under the title: “The seveninstructions of the dead. Written by Basilides in Alexandria,the city where the East touches the West.”128 He then had thisprivately printed, adding to the inscription: “Translated fromthe Greek original into German.” This legend indicates thestylistic effects on Jung of late-nineteenth-century classicalscholarship. He recalled that he wrote it on the occasion ofthe founding of the Psychological Club, and regarded it as agift to Edith Rockefeller McCormick for founding the Club.129He gave copies to friends and confidants. Presenting a copy toAlphonse Maeder, he wrote:

I could not presume to put my name to it, but chose insteadthe name of one of those great minds of the early Christian erawhich Christianity obliterated. It fell quite unexpectedly intomy lap like a ripe fruit at a time of great stress and has kindleda light of hope and comfort for me in my bad hours.130

On January 16, 1916, Jung drew a mandala in the Black Books(see Appendix A). This was the first sketch of the “SystemaMunditotius.” He then proceeded to paint this. On the back ofit, he wrote in English: “This is the first mandala I constructedin the year 1916, wholly unconscious of what it meant.” Thefantasies in the Black Books continued. The Systema Munditotius isa pictorial cosmology of the Sermones.

Between June 11 and October 2, 1917, Jung was on militaryservice in Chateau d’Oex, as commander of the English prisonersof war. Around August, he wrote to Smith Ely Jeliffe that hismilitary service had taken him completely away from his workand that, on his return, he hoped to finish a long paper about thetypes. He concluded the letter by writing: “With us everythingis unchanged and quiet. Everything else is swallowed by the war.The psychosis is still increasing, going on and on.”131

At this time, he felt that he was still in a state of chaos andthat it only began to clear toward the end of the war.132 From thebeginning of August to the end of September, he drew a seriesof twenty-seven mandalas in pencil in his army notebook, whichhe preserved.133 At first, he did not understand these mandalas,but felt that they were very significant. From August 20, he drewa mandala on most days. This gave him the feeling that he hadtaken a photograph of each day and he observed how these manda-

las changed. He recalled that he received a letter from “this Dutchwoman that got on my nerves terribly”134 In this letter, this woman,that is, Moltzer, argued that “the fantasies stemming from theunconscious possessed artistic worth and should be considered asart.”135 Jung found this troubling because it was not stupid, and,moreover, modern painters were attempting to make art out ofthe unconscious. This awoke a doubt in him whether his fantasieswere really spontaneous and natural. On the next day, he drew amandala, and a piece of it was broken off, leaving the symmetry:

Only now did I gradually come to what the mandala reallyis: “Formation, transformation, the eternal mind’s eternalrecreation.” And that is the self, the wholeness of the per-sonality, which, when everything is well, is harmonious, butwhich can bear no self deception. My mandala images werecryptograms on the state of my self, which were deliveredto me each day136

The mandala in question appears to be the mandala of August 6,1917.137 The second line is from Goethes Faust. Mephistopheles isaddressing Faust, giving him directions to the realm of the Mothers:

MEPHISTOPHELES

A glowing tripod will finally show you

that you are in the deepest, most deepest ground.

By its light you will see the Mothers:the one sits, others stand and walk,as it may chance. Formation, transformationthe eternal mind s eternal recreation.

Covered in images of all creatures,

they do not see you, since they only see shades.

Then hold your heart, since the danger is great,and go straight to that tripod,touch it with the key!138

The letter in question has not come to light. However, in asubsequent unpublished letter from November 21,1918, while atChateau d’Oex, Jung wrote that “M. Moltzer has again disturbedme with letters.”139 He reproduced the mandalas in Liber Novus. Henoted that it was during this period that a living idea of the selffirst came to him: “The self, I thought, was like the monad whichI am, and which is my world. The mandala represents this monad,and corresponds to the microcosmic nature of the soul.”140 At thispoint, he did not know where this process was leading, but hebegan to grasp that the mandala represented the goal of the pro-cess: “Only when I began to paint the mandalas did I see that allthe paths I took, all the steps I made, all led back to the one point,that is, to the center. The mandala became the expression of allpaths.”141 In the 1920s, Jung s understanding of the significanceof the mandala deepened.

128 The historical Basilides was a Gnostic who taught in Alexandria in the second century. See note 81, p. 346.

129 MP, p. 26.

130 January 19,1917, Letters I, pp. 33-34. Sending a copy of the Sermones to Jolande Jacobi, Jung described them as "a curiosity from the workshop of the unconscious”(October 7,1928, JA).

131 John C. Burnham, Jeliffe: American Psychoanalyst and Physician, p. 199.

132 MP, p.172.

133 See Appendix A.

134 Memories, p. 220.

135 Ibid., p. 220.

136 Ibid., p. 221.

137 See Appendix A.

138 Faust, 2, act 1. 6287b

139 Unpublished letter, JFA. There also exists an undated painting by Moltzer that appears to be a quadrated mandala, which she described in brief accompanying notes as‘A pictorial presentation of Individuation or of the Individuation process” (Library, Psychological Club, Zurich).

140 Memories, p. 221. The immediate sources that Jung drew on for his concept of the self appear to be the Atman/Brahman conception in Hinduism, which he discussed in1921 Psychological Types, and certain passages in Nietzsche’s Zarathustra. (See note 29, p. 337).

141 Ibid.

INTRODUCTION | 207

The Draft had contained fantasies from October 1913 toFebruary 1914. In the winter of 1917 Jung wrote a fresh manuscriptcalled Scrutinies, which began where he had left off In this, hetranscribed fantasies from April 1913 until June 1916. As in thefirst two books of Liber Novus, Jung interspersed the fantasies withinterpretive commentaries.142 He included the Sermones in thismaterial, and now added Philemon's commentaries on eachsermon. In these, Philemon stressed the compensatory natureof his teaching: he deliberately stressed precisely those conceptionsthat the dead lacked. Scrutinies effectively forms Liber Tertius ofLiber Novus. The complete sequence of the text would thus be:

Liber Primus: The Way of What Is to ComeLiber Secundus: The Images of the ErringLiber Tertius: Scrutinies

During this period, Jung continued transcribing the Draftinto the calligraphic volume and adding paintings. The fantasiesin the Black Books became more intermittent. He portrayed hisrealization of the significance of the self, which took place in theautumn of 1917, in Scrutinies.143 This contains Jungs vision of thereborn God, culminating in the portrayal of Abraxas. He realizedthat much of what was given to him in the earlier part of the book(that is. Liber Primus and Liber Secundus) was actually given to himby Philemon.144 He realized that there was a prophetic wise old manin him, to whom he was not identical. This represented a criticaldisidentification. On January 17,1918, Jung wrote to J. B. Lang:

The work on the unconscious has to happen first and foremostfor us ourselves. Our patients profit from it indirectly. Thedanger consists in the prophet's delusion which often is theresult of dealing with the unconscious. It is the devil whosays: Disdain all reason and science, mankinds highest powers.That is never appropriate even though we are forced toacknowledge [the existence of] the irrational.145

Jung's critical task in “working over” his fantasies was todifferentiate the voices and characters. For example, in the BlackBooks, it is Jung's T” who speaks the Sermones to the dead. InScrutinies, it is not Jung's T” but Philemon who speaks them. Inthe Black Books, the main figure with whom Jung has dialogues ishis soul. In some sections of Liber Novus, this is changed to theserpent and the bird. In one conversation in January 1916, hissoul explained to him that when the Above and Below are notunited, she falls into three parts—a serpent, the human soul,and the bird or heavenly soul, which visits the Gods. Thus Jung'srevision here can be seen to reflect his understanding of thetripartite nature of his soul.146

During this period, Jung continued to work over his material,and there is some indication that he discussed it with his colleagues.In March 1918 he wrote to J. B. Lang, who had sent him some ofhis own fantasies:

I would not want to say anything more than telling youto continue with this approach because, as you have observedcorrectly yourself, it is very important that we experiencethe contents of the unconscious before we form anyopinions about it. I very much agree with you that we

have to grapple with the knowledge content of gnosis andneo-Platonism, since these are the systems that contain thematerials which are suited to form the basis of a theory ofthe unconscious spirit. I have already been working on thismyself for a long time, and also have had ample opportunityto compare my experiences at least partially with those ofothers. That's why I was very pleased to hear pretty muchthe same views from you. I am glad that you have discoveredall on your own this area of work which is ready to betackled. Up to now, I lacked workers. I am happy that youwant to join forces with me. I consider it very importantthat you extricate your own material uninfluenced from theunconscious, as carefully as possible. My material is veryvoluminous, very complicated, and in part very graphic, upto almost completely worked through clarifications. Butwhat I completely lack is comparative modern material.Zarathustra is too strongly consciously formed. Meyrinkretouches aesthetically; furthermore, I feel he is lacking inreligious sincerity147

The Content

Liber Novus thus presents a series of active imaginations togetherwith Jung's attempt to understand their significance. This work ofunderstanding encompasses a number of interlinked threads: anattempt to understand himself and to integrate and develop thevarious components of his personality; an attempt to understandthe structure of the human personality in general; an attempt tounderstand the relation of the individual to present-day societyand to the community of the dead; an attempt to understand thepsychological and historical effects of Christianity; and an attemptto grasp the future religious development of the West. Jungdiscusses many other themes in the work, including the nature ofself-knowledge; the nature of the soul; the relations of thinkingand feeling and the psychological types; the relation of innerand outer masculinity and femininity; the uniting of opposites;solitude; the value of scholarship and learning; the status of science;the significance of symbols and how they are to be understood;the meaning of the war; madness, divine madness, and psychiatry;how the Imitation of Christ is to be understood today; the deathof God; the historical significance of Nietzsche; and the relationof magic and reason.

The overall theme of the book is how Jung regains his souland overcomes the contemporary malaise of spiritual alienation.This is ultimately achieved through enabling the rebirth of a newimage of God in his soul and developing a new worldview in theform of a psychological and theological cosmology. Liber Novuspresents the prototype of Jung's conception of the individuationprocess, which he held to be the universal form of individualpsychological development. Liber Novus itself can be understoodon one hand as depicting Jung's individuation process, and onthe other hand as his elaboration of this concept as a generalpsychological schema. At the beginning of the book, Jung refindshis soul and then embarks on a sequence of fantasy adventures,which form a consecutive narrative. He realized that until then,he had served the spirit of the time, characterized by use andvalue. In addition to this, there existed a spirit of the depths,which led to the things of the soul. In terms of Jung's later

142 On page 23 of the manuscript of Scrutinies, a date is indicated: “27/11/17/’ which suggests that they were written in the latter half of 1917, and thus after the mandalaexperiences at Chateau D’Oex.

143 See below; p. 333f.

144 See below, p. 339.

145 Private possession, Stephen Martin. The reference is to Mephistopheles’ statement in Faust, (i.i85if)

146 See below, p. 367

147 Private possession, Stephen Martin.

208 I LIBER NOVUS

biographical memoir, the spirit of the times corresponds topersonality no. I, and the spirit of the depths corresponds topersonality no. 2. Thus this period could be seen as a return tothe values of personality no. 2. The chapters follow a particularformat: they begin with the exposition of dramatic visual fantasies.In them Jung encounters a series of figures in various settingsand enters into conversation with them. He is confrontedwith unexpected happenings and shocking statements. He thenattempts to understand what had transpired, and to formulatethe significance of these events and statements into general psycho-logical conceptions and maxims. Jung held that the significanceof these fantasies was due to the fact that they stemmed from themythopoeic imagination which was missing in the present rationalage. The task of individuation lay in establishing a dialogue withthe fantasy figures-—or contents of the collective unconscious—and integrating them into consciousness, hence recovering thevalue of the mythopoeic imagination which had been lost to themodern age, and thereby reconciling the spirit of the time withthe spirit of the depth. This task was to form a leitmotif of hissubsequent scholarly work.

C£A New Spring of Life33

In 1916, Jung wrote several essays and a short book in whichhe began to attempt to translate some of themes of Liber Novusinto con temporary psychological language, and to reflect on thesignificance and the generality of his activity Significantly, in theseworks he presented the first outlines of the main components ofhis mature psychology. A full account of these papers is beyondthe scope of this introduction. The following overview highlightselements that link most directly with Liber Novus.

In his works between 1911 and 1914, he had principally beenconcerned with establishing a structural account of generalhuman functioning and of psychopathology. In addition to hisearlier theory of complexes, we see that he had already formulatedconceptions of a phylogenetically acquired unconscious peopledby mythic images, of a nonsexual psychic energy, of the gen-eral types of introversion and extraversion, of the compensatoryand prospective function of dreams, and of the synthetic andconstructive approach to fantasies. While he continued to expandand develop these conceptions in detail, a new project emergeshere: the attempt to provide a temporal account of higher devel-opment, which he termed the individuation process. This was apivotal theoretical result of his self-experimentation. The fullelaboration of the individuation process, and its historical andcross-cultural comparison, would come to occupy him for therest of his life.

In 1916, he presented a lecture to the association for analyticalpsychology entitled "The structure of the unconscious,33 whichwas first published in a French translation in Flournoys Archivesde Psychologies8 Here, he differentiated two layers of the uncon-scious. The first, the personal unconscious, consisted in elementsacquired during ones lifetime, together with elements that couldequally well be conscious.149 The second was the impersonalunconscious or collective psyche.150 While consciousness andthe personal unconscious were developed and acquired in thecourse of ones lifetime, the collective psyche was inherited.151 In this

essay, Jung discussed the curious phenomena that resulted fromassimilating the unconscious. He noted that when individualsannexed the contents of the collective psyche and regarded them aspersonal attributes, they experienced extreme states of superiority andinferiority. He borrowed the term “godlikeness33 from Goetheand Alfred Adler to characterize this state, which arose from fusingthe personal and collective psyche, and was one of the dangersof analysis.

Jung wrote that it was a difficult task to differentiate thepersonal and collective psyche. One of the factors one came upagainst was the persona—ones “mask33 or “role.33 This representedthe segment of the collective psyche that one mistakenly regardedas individual. When one analyzed this, the personality dissolvedinto the collective psyche, which resulted in the release of astream of fantasies: “All the treasures of mythological thinkingand feeling are unlocked.33152 The difference between this stateand insanity lay in the fact that it was intentional.

Two possibilities arose: one could attempt to regressivelyrestore persona and return to the prior state, but it was impossibleto get rid of the unconscious. Alternatively, one could acceptthe condition of godlikeness. However, there was a third way:the hermeneutic treatment of creative fantasies. This resultedin a synthesis of the individual with the collective psyche, whichrevealed the individual lifeline. This was the process of indi-viduation. In a subsequent undated revision of this paper, Jungintroduced the notion of the anima, as a counterpart to that ofthe persona. He regarded both of these as “subject-imagoes.33Here, he defined the anima as “how the subject is seen by thecollective unconscious.33153

The vivid description of the vicissitudes of the state ofgodlikeness mirror some of Jung's affective states during hisconfrontation with the unconscious. The notion of the differen-tiation of the persona and its analysis corresponds to the openingsection of Liber Novus, where Jung sets himself apart from hisrole and achievements and attempts to reconnect with his soul.The release of mythological fantasies is precisely what ensued in hiscase, and the hermeneutic treatment of creative fantasies was whathe presented in layer two of Liber Novus. The differentiation ofthe personal and impersonal unconscious provided a theoreticalunderstanding of Jung's mythological fantasies: it suggests that hedid not view them as stemming from his personal unconsciousbut from the inherited collective psyche. If so, his fantasiesstemmed from a layer of the psyche that was a collective humaninheritance, and were not simply idiosyncratic or arbitrary.

In October of the same year, Jung presented two talks tothe Psychological Club. The first was titled “Adaptation." Thistook two forms: adaptation to outer and inner conditions. The“inner" was understood to designate the unconscious. Adaptationto the “inner" led to the demand for individuation, which wascontrary to adaptation to others. Answering this demand andthe corresponding break with conformity led to a tragic guiltthat required expiation and called for a new “collective function,"because the individual had to produce values that could serve as asubstitute for his absence from society. These new values enabledone to make reparation to the collective. Individuation was forthe few. Those who were insufficiently creative should ratherreestablish collective conformity with a society. The individual

148 After his separation with Freud, Jung found that Flournoy was of continued support to him. See Jung in Flournoy From India to the Planet Mars, p. ix.

149 CW 7, §§444-46.

150 Ibid., §449.

151 Ibid., §459.

152 Ibid., §468.

153 Ibid., §521.

154 CW 18, §1098.

INTRODUCTION | 209

had not only to create new values, but also socially recognizableones, as society had a “right to expect realizable values ”154

Read in terms of Jung's situation, this suggests that his breakwith social conformity to pursue his “individuation” had led himto the view that he had to produce socially realizable values as anexpiation. This led to a dilemma: would the form in which Jungembodied these new values in Liber Novus be socially acceptableand recognizable? This commitment to the demands of societyseparated Jung from the anarchism of the Dadaists.

The second talk was on “Individuation and collectivity” Heargued that individuation and collectivity were a pair of oppositesrelated by guilt. Society demanded imitation. Through the processof imitation, one could gain access to values that were ones own.In analysis, “Through imitation the patient learns individuation,because it reactivates his own values.”155 It is possible to read thisas a comment on the role of imitation in the analytic treatmentsof those of his patients whom Jung had now encouraged to embarkon similar processes of development. The claim that this processevoked the patients preexisting values was a counter to thecharge of suggestion.

In November, while on military service at Herisau, Jung wrotea paper on “The transcendent function,” which was publishedonly in 1957. There, he depicted the method of eliciting anddeveloping fantasies that he later termed active imagination, andexplained its therapeutic rationale. This paper can be viewed asan interim progress report on Jung's self-experimentation, andmay profitably be considered as a preface to Liber Novus.

Jung noted that the new attitude gained from analysis becameobsolete. Unconscious materials were needed to supplement theconscious attitude, and to correct its one-sidedness. But becauseenergy tension was low in sleep, dreams were inferior expressionsof unconscious contents. Thus other sources had to be turnedto, namely, spontaneous fantasies. A recently recovered dreambook contains a series of dreams from 1917 to 1925.156 A closecomparison of this book with the Black Books indicates that hisactive imaginations did not derive directly from his dreams,and that these two streams were generally independent.

Jung described his technique for inducing such spontaneousfantasies: “The training consists first of all in systematic exercisesfor eliminating critical attention, thus producing a vacuum inconsciousness.”157 One commenced by concentrating on a particularmood, and attempting to become as conscious as possible of allfantasies and associations that came up in connection with it. Theaim was to allow fantasy free play, without departing from theinitial affect in a free associative process. This led to a concreteor symbolic expression of the mood, which had the result ofbringing the affect nearer to consciousness, hence making it moreunderstandable. Doing this could have a vitalizing effect. Individualscould draw, paint, or sculpt, depending on their propensities:

Visual types should concentrate on the expectation that an

inner image will be produced. As a rule such a fantasy-image

will actually appear—perhaps hypnagogically—and shouldbe carefully noted down in writing. Audio-verbal types usuallyhear inner words, perhaps mere fragments or apparentlymeaningless sentences to begin with... Others at such timessimply hear their “other” voice . . . Still rarer, but equallyvaluable, is automatic writing, direct or with the planchette,158Once these fantasies had been produced and embodied, twoapproaches were possible: creative formulation and understanding.Each needed the other, and both were necessary to produce thetranscendent function, which arose out of the union of consciousand unconscious contents.

For some people, Jung noted, it was simple to note the “other”voice in writing and to answer it from the standpoint of the I: “Itis exactly as if a dialogue were taking place between two humanbeings ... ”159 This dialogue led to the creation of the transcendentfunction, which resulted in a widening of consciousness. Thisdepiction of inner dialogues and the means of evoking fantasiesin a waking state represents Jung's own undertaking in the BlackBooks. The interplay of creative formulation and understandingcorresponds to Jung's work in Liber Novus. Jung did not publishthis paper. He later remarked that he never finished his work onthe transcendent function because he did it only half-heartedly.160

In 1917, Jung published a short book with a long title: ThePsychology of the Unconscious Processes: An Overview of the ModernTheory and Method of Analytical Psychology. In his preface, datedDecember 1916, he proclaimed the psychological processes thataccompanied the war had brought the problem of the chaoticunconscious to the forefront of attention. However, the psychologyof the individual corresponded to the psychology of the nation,and only the transformation of the attitude of the individualcould bring about cultural renewal.161 This articulated the intimateinterconnection between individual and collective events that wasat the center of Liber Novus. For Jung, the conjunction betweenhis precognitive visions and the outbreak of war had madeapparent the deep subliminal connections between individualfantasies and world events—and hence between the psychology ofthe individual and that of the nation. What was now required wasto work out this connection in more detail.

Jung noted that after one had analyzed and integratedthe contents of the personal unconscious, one came up againstmythological fantasies that stemmed from the phylogenetic layerof the unconscious.162 The Psychology of the Unconscious Processesprovided an exposition of the collective, suprapersonal, absoluteunconscious—these terms being used interchangeably. Jungargued that one needed to separate oneself from the unconsciousby presenting it visibly as something separate from one. It wasvital to differentiate the I from the non-1, namely, the collectivepsyche or absolute unconscious. To do this, “man must necessarilystand upon firm feet in his I-function; that is, he must fulfil his dutytoward life completely, so that he may in every respect be a vitally livingmember of society.”16* Jung had been endeavoring to accomplish thesetasks during this period.

155 CW 18, §1100.

156 JFA.

157 CW 8, §155.

158 Ibid., §§170—71. A planchette is a small wooden board on coasters used to facilitate automatic writing.

159 Ibid., §186.

160 MP, p. 380.

161 CW 7, pp. 3-4.

162 In his 1943 revision of this work, Jung added that the personal unconscious “corresponds to the figure of the shadow so frequently met with in dreams” (CW 7, §103).

He added the following definition of this figure: “By shadow I understand the 'negative’ side of the personality, the sum of all those hidden unpleasant qualities, theinsufficiently developed functions and the contents of the personal unconscious” (Ibid., §!03n). Jung described this phase of the individuation process as theencounter with the shadow (see CW 9, pt. 2, §§13—19).

163 “The psychology of the unconscious processes,” in Jung, Collected Papers on Analytical Psychology, ed. Constance Long (London: Bailliere, Tindall & Cox, 1917,2nd ed), pp. 416-47.

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The contents of this unconscious were what Jung inTransformations and Symbols of the Libido had called typical myths orprimordial images. He described these “dominants” as “the rulingpowers, the Gods, that is, images of dominating laws and principles,average regularities in the sequence of images, that the brain hasreceived from the sequence of secular processes.”164 One needed topay particular attention to these dominants. Particularly importantwas the “ detachment of the mythological or collective psychological contentsfrom the objects of consciousness, and their consolidation as psychologicalrealities outside the individual psyche”165 This enabled one to cometo terms with activated residues of our ancestral history. Thedifferentiation of the personal from the nonpersonal resulted ina release of energy

These comments also mirror his activity: his attempt todifferentiate the various characters which appeared, and to“consolidate them as psychological realities.” The notion that thesefigures had a psychological reality in their own right, and were notmerely subjective figments, was the main lesson that he attributedto the fantasy figure of Elijah: psychic objectivity.166

Jung argued that the era of reason and skepticism inauguratedby the French Revolution had repressed religion and irrationalism.This in turn had serious consequences, leading to the outbreak ofirrationalism represented by the world war. It was thus a historicalnecessity to acknowledge the irrational as a psychological factor.The acceptance of the irrational forms one of the central themesof Liber Novus.

In The Psychology of the Unconscious Processes, Jung developed hisconception of the psychological types. He noted that it was acommon development that the psychological characteristics ofthe types were pushed to extremes. By what he termed the lawof enantiodromia, or the reversal into the opposite, the otherfunction entered in, namely, feeling for the introvert, and thinkingfor the extravert. These secondary functions were found in theunconscious. The development of the contrary function led toindividuation. As the contrary function was not acceptable toconsciousness, a special technique was required to come to termswith it, namely the production of the transcendent function. Theunconscious was a danger when one was not at one with it. Butwith the establishment of the transcendent function, the dis-harmony ceased. This rebalancing gave access to the productive andbeneficent aspects of the unconscious. The unconscious containedthe wisdom and experience of untold ages, and thus formed anunparalleled guide. The development of the contrary functionappears in the “Mysterium” section of Liber Novus.167 The attempt togain the wisdom stored in the unconscious is portrayed throughoutthe book, in which Jung asks his soul to tell him what she sees andthe meaning of his fantasies. The unconscious is here viewed as asource of higher wisdom. He concluded the essay by indicating thepersonal and experiential nature of his new conceptions: “Our ageis seeking a new spring of life. I found one and drank of it and thewater tasted good.”168

The Way to the Self

In 1918, Jung wrote a paper entitled “On the unconscious,” wherehe noted that all of us stood between two worlds: the world of

external perception and the world of perception of the unconscious.This distinction depicts his experience at this time. He wrotethat Friedrich Schiller had claimed that the approximation of thesetwo worlds was through art. By contrast, Jung argued, “I am ofthe opinion that the union of rational and irrational truth is tobe found not so much in art as in the symbol per se; for it is theessence of the symbol to contain both the rational and irrational.”169Symbols, he maintained, stemmed from the unconscious, andthe creation of symbols was the most important function of theunconscious. While the compensatory function of the unconsciouswas always present, the symbol-creating function was present onlywhen we were willing to recognize it. Here, we see him continuingto eschew viewing his productions as art. It was not art but symbolswhich were of paramount importance here. The recognition andrecuperation of this symbol-creating power is portrayed in LiberNovus. It depicts Jung s attempt to understand the psychologicalnature of symbolism and to view his fantasies symbolically Heconcluded that what was unconscious at any given epoch wasonly relative, and changing. What was required now was the“remolding of our views in accordance with the active forces ofthe unconscious.”170 Thus the task confronting him was one oftranslating the conceptions gained through his confrontationwith the unconscious, and expressed in a literary and symbolicmanner in Liber Novus, into a language that was compatible withthe contemporary outlook.

The following year, he presented a paper in England beforethe Society of Psychical Research, of which he was an honorarymember, on “The psychological foundations of the belief inspirits.”171 He differentiated between two situations in which thecollective unconscious became active. In the first, it becameactivated through a crisis in an individual's life and the collapseof hopes and expectations. In the second, it became activated attimes of great social, political, and religious upheaval. At suchmoments, the factors suppressed by the prevailing attitudesaccumulate in the collective unconscious. Strongly intuitiveindividuals become aware of these and try to translate theminto communicable ideas. If they succeeded in translating theunconscious into a communicable language, this had a redeemingeffect. The contents of the unconscious had a disturbing effect.In the first situation, the collective unconscious might replacereality, which is pathological. In the second situation, the individualmay feel disorientated, but the state is not pathological. Thisdifferentiation suggests that Jung viewed his own experience asfalling under the second heading—namely, the activation of thecollective unconscious due to the general cultural upheaval. Thushis initial fear of impending insanity in 1913 lay in his failure torealize this distinction.

In 1918, he presented a series of seminars to the PsychologicalClub on his work on typology, and was engaged in extensivescholarly research on this subject at this time. He developedand expanded the themes articulated in these papers in 1921in Psychological Types. As regards the working over of themesof Liber Novus, the most important section was chapter 5, “Thetype problem in poetry” The basic issue discussed here was howthe problem of opposites could be resolved through the produc-tion of the uniting or reconciling symbol. This forms one of the

164 Ibid., p. 432.

165 Ibid., p. 435.

166 Analytical Psychology, p. 95.

167 See below, pp. 245-255.

168 Collected Papers on Analytical Psychology, p. 444. This sentence appeared only in the first edition of Jung’s book.

169 CW10, §24.

170 CW 10, §48.

171 CW 8.

INTRODUCTION | 211

central themes of Liber Novus. Jung presented detailed analysisof the issue of the resolution of the problem of opposites inHinduism, Taoism, Meister Eckhart, and, in present times, inthe work of Carl Spitteler. This chapter can also be read in termsof a meditation on some of the historical sources that directlyinformed his conceptions in Liber Novus. It also heralded theintroduction of an important method. Rather than directly discuss-ing the issue of the reconciliation of opposites in Liber Novus, hesought out historical analogies and commented upon them.

In 1921, the “self” emerged as a psychological concept. Jungdefined it as follows:

Inasmuch as the I is only the center of my field ofconsciousness, it is not identical with the totality of mypsyche, being merely a complex among other complexes.Hence I discriminate between the I and the self, since the Iis only the subject of my consciousness, while the self is thesubject of my totality: hence it also includes the uncon-scious psyche. In this sense the self would be an (ideal)greatness which embraces and includes the I. In unconsciousfantasy the self often appears as the super-ordinated or idealpersonality, as Faust is in relation to Goethe and Zarathustrato Nietzsche.172

He equated the Hindu notion of Brahman/Atman with the selfAt the same time, Jung provided a definition of the soul. He arguedthat the soul possessed qualities that were complementary to thepersona, containing those qualities that the conscious attitudelacked. This complementary character of the soul also affected itssexual character, so that a man had a feminine soul, or anima, anda woman had a masculine soul, or animus.173 This corresponded tothe fact that men and women had both masculine and femininetraits. He also noted that the soul gave rise to images that wereassumed to be worthless from the rational perspective. There werefour ways of using them:

The first possibility of making use of them is artistic, ifone is in any way gifted in that direction; a second is philosophicalspeculation; a third is quasureligious, leading to heresy andthe founding of sects; and a fourth way of employing thedynamis of these images is to squander it in every formof licentiousness.174

From this perspective, the psychological utilization of theseimages would represent a “fifth way.” For it to succeed, psychologyhad to distinguish itself clearly from art, philosophy, and religion.This necessity accounts for Jung's rejection of the alternatives.

In the subsequent Black Books, he continued to elaborate his“mythology.” The figures developed and transformed into oneanother. The differentiation of the figures was accompaniedby their coalescence, as he came to regard them as aspects ofunderlying components of the personality On January 5, 1922,he had a conversation with his soul concerning both his vocationand Liber Novus:

DO I feel that I must speak to you. Why do you not let mesleep, as I am tired? I feel that the disturbance comes from

you. What induces you to keep me awake?

[Soul:] Now is no time to sleep, but you should be awakeand prepare important matters in nocturnal work.

The great work begins.

[I:] What great work?

[Soul:] The work that should now be undertaken. It is agreat and difficult work. There is no time to sleep, if youfind no time during the day to remain in the work.

[I:] But I had no idea that something of this kind wastalcing place.

[Soul:] But you could have told by the fact that I havebeen disturbing your sleep for a long time. You have beentoo unconscious for a long time. Now you must go to ahigher level of consciousness.

[I:] I am ready. What is it? Speak!

[Soul:] You should listen: to no longer be a Christian iseasy. But what next? For more is yet to come. Everythingis waiting for you. And you? You remain silent and havenothing to say. But you should speak. Why have youreceived the revelation? You should not hide it. Youconcern yourself with the form? Is the form important,when it is a matter of revelation?

[I:] But you are not thinking that I should publish what Ihave written? That would be a misfortune. And who wouldunderstand it?

[Soul:] No, listen! You should not break up amarriage, namely the marriage with me, no personshould supplant me ... I want to rule alone.

[I:] So you want to rule? From whence do you takethe right for such a presumption?

[Soul:] This right comes to me because I serve youand your calling. I could just as well say, you came first,but above all your calling comes first.

[I:] But what is my calling?

[Soul:] The new religion and its proclamation.

[I:] Oh God, how should I do this?

[Soul:] Do not be of such little faith. No one knowsit as you do. There is no one who could say it as wellas you could.

[I:] But who knows, if you are not lying?

[Soul:] Ask yourself if I am lying. I speak the truth.175

His soul here pointedly urged him to publish his material, atwhich he balked. Three days later, his soul informed him thatthe new religion “expresses itself only in the transformation ofhuman relations. Relations do not let themselves be replacedby the deepest knowledge. Moreover a religion does not consistonly in knowledge, but at its visible level in a new ordering ofhuman affairs. Therefore expect no further knowledge from me.You know everything that is to be known about the manifestedrevelation, but you do not yet live everything that is to be livedat this time.” Jung s “i” replied, “I can fully understand and acceptthis. However, it is dark to me, how the knowledge could betransformed into life. You must teach me this.” His soul said,“There is not much to say about this. It is not as rational as youare inclined to think. The way is symbolic.”176

Thus the task confronting Jung was how to realize and embody

172 Psychological Types, CW 6, §706.

173 Ibid., §§804-5.

174 CW 6, §426.

175 Black Book 7, p. 92c.

176 Ibid., p. 95. In a seminar the following year, Jung took up the theme of the relation of individual relations to religion: “No individual can exist without individualrelationships, and that is how the foundation of your Church is laid. Individual relations lay the form of the invisible Church” (Notes on the Seminar in Analytical Psychologyconducted by Dr. C. G.Jung, Polzeath, England, July 14-July 27,1923, arranged by members of the class, p. 82).

212 | LIBER NOVUS

what he had learned through his self-investigation into life.During this period the themes of the psychology of religionand the relation of religion to psychology became increasinglyprominent in his work, starting from his seminar in Polzeathin Cornwall in 1923. He attempted to develop a psychology ofthe religious-making process. Rather than proclaiming a newprophetic revelation, his interest lay in the psychology of religiousexperiences. The task was to depict the translation and transposi-tion of the numinous experience of individuals into symbols, andeventually into the dogmas and creeds of organized religions,and, finally, to study the psychological function of such symbols.For such a psychology of the rehgion-making process to succeed,it was essential that analytical psychology while providing anaffirmation of the religious attitude, did not succumb to becominga creed.177

In 1922, Jung wrote a paper on “The relation of analyticalpsychology to poetic art works.” He differentiated two types ofwork: the first, which sprang entirely from the author's intention,and the second, which seized the author. Examples of suchsymbolic works were the second part of Goethe's Faust andNietzsche's Zarathustra. He held that these works stemmedfrom the collective unconscious. In such instances, the creativeprocess consisted in the unconscious activation of an archetypalimage. The archetypes released in us a voice that was strongerthan our own:

Whoever speaks in primordial images speaks with a thousandvoices; he enthrals and overpowers ... he transmutes ourpersonal destiny into the destiny of mankind, and evokesin us all those beneficent forces that ever and anon haveenabled humanity to find a refuge from every peril and tooutlive the longest night.178

The artist who produced such works educated the spirit ofthe age, and compensated the one-sidedness of the present. Indescribing the genesis of such symbolic works, Jung seemingly hadhis own activities in mind. Thus while Jung refused to regardLiber Novus as “art,” his reflections on its composition werenevertheless a critical source of his subsequent conceptions andtheories of art. The implicit question that this paper raised waswhether psychology could now serve this function of educatingthe spirit of the age and compensating the one-sidedness of thepresent. From this period onward, he came to conceive of the taskof his psychology in precisely such a manner.179

From 1922 onward, in addition to discussions with EmmaJung and Toni Wolff, Jung had extensive discussions with CaryBaynes and Wolfgang Stockmayer concerning what to do withLiber Novus, and around its potential publication. Because thesediscussions took place when he was still working on it, they are

critically important. Cary Fink was born in 1883. She studiedat Vassar College, where she was taught by Kristine Mann,who became one of Jung's earliest followers in the UnitedStates. In 1910, she married Jaime de Angulo, and completed hermedical training at Johns Hopkins in 1911. In 1921, she left him,and went to Zurich with Kristine Mann. She entered analysis withJung. She never practiced analysis, and Jung highly respected hercritical intelligence. In 1927, she married Peter Baynes. Theywere subsequently divorced in 1931. Jung asked her to makea fresh transcription of Liber Novus, because he had added a lotof material since the previous transcription. She undertook thisin 1924 and 1925, when Jung was in Africa. Her typewriter,washeavy, so she first copied it by hand and then typed it out.

These notes recount her discussions with Jung and are writtenin the form of letters to him, but were not sent.

OCTOBER 2, 1922

In another book of Meyrink's the “White Dominican,”you said he made use of exactly the same symbolism thathad come to you in the first vision that revealed to yourunconscious. Furthermore you said, he had spoken of a“Red Book” which contained certain mysteries and thebook that you are writing about the unconscious, you havecalled the “Red Book”.180 Then you said you were in doubtas to what to do about that book. Meyrink you said couldthrow his into novel form and it was all right, but you couldonly command the scientific and philosophical methodand that stuff you couldn't cast into that mold. I said youcould use the Zarathustra form and you said that was true,but you were sick of that. I am too. Then you said you hadthought of making an autobiography out of it. That wouldseem to me by far the best, because then you would tendto write as you spoke which was in a very colorful way. Butapart from any difficulty with the form, you said you dreadedmaking it public because it was like selling your house.But I jumped upon you with both feet there and said itwasn't a bit like that because you and the book stood fora constellation of the Universe, and that to take the bookas being purely personal was to identify yourself with itwhich was something you would not think of permitting toyour patients . . .Then we laughed over my having caughtyou red-handed as it were. Goethe had been caught in thesame difficulty in the 2nd part of Faust in which he hadgotten into the unconscious and found it so difficult toget the right form that he had finally died leaving theMss. as such in his drawer. So much of what you hadexperienced you said, would be counted as sheer lunacythat if it were published you would lose out altogether notonly as a scientist, but as a human being, but not I said ifyou went at it from the Dichtung und Wahrheit [Poetryand Truth] angle, then people could make their ownselection as to which was which.181 You objected to pre-

177 On Jung’s psychology of religion, see James Heisig, Imago Dei: A Study ofJungs Psychology of Religion (Lewisburg: Bucknell University Press, 1979), and Ann Lammers,

In God's Shadow: The Collaboration between Victor White and C. G.Jung (New York: Paulist Press, 1994). See also my “ Tn Statu Nascendi,5 ”Journal of Analytical Psychology 44

(1999), PP- 539 - 545-

178 CW15, §130.

179 In 1930, Jung expanded upon this theme, and described the first type of work as "psychological,” and the latter as "visionary.” “Psychology and poetry,” CW 15.

180 See Meyrink, The White Dominican, tr. M. Mitchell (1921/1994), ch. 7. The “founding father” informs the hero of the novel, Christopher, that “whoever possesses theCinnabar-red Book, the plant of immortality, the awakening of the spiritual breath, and the secret of bringing the right hand to life, will dissolve with the corpse ..,

It is called the Cinnabar book because, according to ancient belief in China, that red is the colour of the garments of those who have reached the highest stage of perfectionand stayed behind on earth for the salvation of mankind” (p. 91). Jung was particularly interested in Meyrink’s novels. In 1921, when referring to the transcendent functionand unconscious fantasies, he noted that examples where such material had been subjected to aesthetic elaboration could be found in literature, and that "I would singleout two works of Meyrink for special attention: The Golem and The Green Face” Psychological Types, CW 6, §205. He regarded Meyrink as a “visionary” artist ("Psychologyund poetry” [1930], CW 15, §142) and was also interested in Meyrink’s alchemical experiments (Psychology and Alchemy [1944], CW 12, §34ln).

181 The reference is to Goethe’s autobiography, From My Life: Poetry and Truth, tr. R. Heitner (Princeton: Princeton University Press, 1994).

INTRODUCTION | 213

senting any of it as Dichtung when it was all Wahrheit, butit does not seem to me falseness to make use of that muchof a mask in order to protect yourself from Philistia—andafter all, as I said Philistia has its rights, confronted with thechoice of you as a lunatic, and themselves as inexperiencedfools they have to choose the former alternative, but ifthey can place you as a poet, their faces are saved. Muchof your material you said has come to you as runes & theexplanation of those runes sounds like the veriest nonsense,but that does not matter if the end product is sense. Inyour case I said, apparently you have become conscious ofmore of the steps of creation than ever anyone before. Inmost cases the mind evidently drops out of the irrelevantstuff automatically and delivers the end product, whereasyou bring along the whole business, matrix process andproduct. Naturally it is frightfully more difficult to handle.Then my hour was up.

JANUARY I923

What you told me some time ago set me thinking, andsuddenly the other day while I was reading the “Vorspielauf dem Theater55 [prelude in the theater],182 it came tome that you too ought to make use of that principle whichGoethe has handled so beautifully all through Faust, namely,the placing in opposition of the creative and eternal withthe negative and transient. You may not see right away whatthis has to do with the Red Book, but I will explain. As Iunderstand it in this book you are going to challenge mento a new way of looking at their souls, at any rate there isgoing to be in it a good deal that will be out of the grasp ofthe ordinary man, just as at one period of your own life youwould scarcely have understood it. In a way it is a “jewel55you are giving to the world is it not? My idea is that it needsa sort of protection in order not to be thrown into the gutterand finally made away with by a strangely clad Jew.

The best protection you could devise, it seems to me,would be to put in incorporate the book itself an expositionof the forces that will attempt to destroy it. It is one ofyour great gifts strength of seeing the black as well as thewhite of every given situation, so you will know betterthan most of the people who attack the book, what it isthat they want to destroy. Could you not take the wind outof their sails by writing their criticism for them? Perhapsthat is the very thing you have done in the introduction.Perhaps you would rather assume towards the public theattitude of “Take or leave it, and be blessed or be damnedwhichever you prefer.55 That would be all right, whateverthere is of truth in it is going to survive in any case. But Iwould like to see you do the other thing if it did not callfor too much effort.

JANUARY 26, 1924

You had the night before had a dream in which I appearedin a disguise and was to do work on the Red Book andyou had been thinking about it all that day and during Dr.Whartons hour preceding mine especially (pleasant for herI must say) ... As you had said you had made up your mind to

turn over to me all of your unconscious material representedby the Red Book etc. to see what I as a stranger and impartialobserver would say about it. You thought I had a good critiqueand an impartial one. Toni you said was deeply interwovenwith it and besides did not take any interest in the thingin itself, nor in getting it into usable form. She is lost in“bird fluttering55 you said. For yourself, you said you hadalways known what to do with your ideas, but here you werebaffled. When you approached them you became enmeshedas it were and could no longer be sure of anything. Youwere certain some of them had great importance, but youcould not find the appropriate form—as they were now yousaid they might come out of a madhouse. So then you saidI was to copy down the contents of the Red Book—oncebefore you had had it copied, but you had since then addeda great deal of material, so you wanted it done again andyou would explain things to me as I went along, for youunderstood nearly everything in it you said. In this way wecould come to discuss many things which never came upin my analysis and I could understand your ideas from thefoundation. You told me then something more of your ownattitude toward the “Red Book.55 You said some of it hurtyour sense of the fitness of things terribly, and that youhad shrunk from putting it down as it came to you, but thatyou had started on the principle of “voluntariness55 that is ofmaking no corrections and so you had stuck to that. Some ofthe pictures were absolutely infantile, but were intendedso to be. There were various figures speaking, Elias, FatherPhilemon, etc. but all appeared to be phases of what youthought ought to be called “the master.55 You were sure thatthis latter was the same who inspired Buddha, Mani, Christ,Mahomet—all those who maybe said to have communed withGod.183 But the others had identified with him. You abso-lutely refused to. It could not be for you, you said, you hadto remain the psychologist—the person who understood theprocess. I said then that the thing to be done was to enable theworld to understand the process also without their getting thenotion that they had the Master caged as it were at theirbeck & call. They had to think of him as a pillar of fire per-petually moving on and forever out of human grasp. Yes,you said it was something like that. Perhaps it cannot yet bedone. As you talked I grew more and more aware of theimmeasurability of the ideas which are filling you. You saidthey had the shadow of eternity upon them and I couldfeel the truth of it.184

On January 30, she noted that Jung said of a dream which she

had told him:

That it was a preparation for the Red Book, because the RedBook told of the battle between the world of reality and theworld of the spirit. You said in that battle you had been verynearly torn asunder but that you had managed to keep yourfeet on the earth & make an effect on reality. That you saidfor you was the test of any idea, and that you had no respectfor any ideas however winged that had to exist off in spaceand were unable to make an impression on reality.185

182 The reference is to the beginning of Faust: a dialogue among the director, poet, and a merry person.

183 In reference to this, see the inscription to Image 154 below, p. 317.

184 CFjB.

185 Ibid.

214 | LIBER NOVUS

There is an undated fragment of a letter draft to an unidentifiedperson in which Cary Baynes expresses her view of the significanceof Liber Novus, and the necessity of its publication:

I am absolutely thunderstruck, for example, as I read theRed Book, and see all that is told there for the Right Wayfor us of today, to find how Toni has kept it out of her system.She wouldn’t have an unconscious spot in her psyche hadshe digested even as much of the Red Book as I have read &that I should think was not a third or a fourth. And anotherdifficult thing to understand is why she has no interest inseeing him publish it. There are people in my country whowould read it from cover to cover without stopping tobreathe scarcely, so does it re-envisage and clarify the thingsthat are today, staggering everyone who is trying to find theclue to life ... he has put into it all the vigor and color of hisspeech, all the directness and simplicity that come when asat Cornwall the fire burns in him.186

Of course it may be that as he says, if he published it asit is, he would forever be hors du combat in the world ofrational science, but then there must be some way aroundthat, some way of protecting himself against stupidity, inorder that the people who would want the book need notgo without for the time it will take the majority to getready for it. I always knew he must be able to write thefire that he can speak—and here it is. His published booksare doctored up for the world at large, or rather they arewritten out of his head & this out of his heart.1®5!

These discussions vividly portray the depth of Jung’sdeliberations concerning the publication of Liber Novus, hissense of its centrality in comprehending the genesis of hiswork, and his fear that the work would be misunderstood.The impression that the style of the work would make on anunsuspecting public strongly concerned Jung. He later recalledto Aniela Jaffe that the work still needed a suitable form inwhich it could be brought into the world because it sounded likeprophecy, which was not to his taste.188

There appears to have been some discussion concerning theseissues in Jung’s circle. On May 29, 1924, Cary Baynes noted adiscussion with Peter Baynes in which he argued that Liber Novuscould be understood only by someone who had known Jung. Bycontrast, she thought that the book

was the record of the passage of the universe through the soulof a man, and just as a person stands by the sea and listens tothat very strange and awful music and cannot explain why hisheart aches, or why a cry of exaltation wants to leap from histhroat, so I thought it would be with the Red Book, and thata man would be perforce lifted out of himself by the majestyof it, and swung to heights he had never been before.189

There are further signs that Jung circulated copies of Liber Novusto confidantes, and that the material was discussed together

with the possibilities of its publication. One such colleaguewas Wolfgang Stockmayer. Jung met Stockmayer in 1907. In hisunpublished obituary, Jung nominated him as the first Germanto be interested in his work. He recalled that Stockmayer wasa true friend. They traveled together in Italy and Switzerland,and there was seldom a year in which they did not meet.Jung commented:

He distinguished himself through his great interest andequally great understanding for pathological psychicprocesses. I also found with him a sympathetic receptionfor my broader viewpoint, which became of importancefor my later comparative psychological works.190

Stockmayer accompanied Jung in “the valuable penetrationof our psychology” into classical Chinese philosophy, the mysticalspeculations of India and Tantric yoga.191

On December 22, 1924, Stockmayer wrote to Jung:

I often long for the Red Book, and I would like to have atranscript of what is available; I failed to do so when I hadit, as things go. I recently fantasized about a land of journalof “Documents” in a loose form for materials from the“forge of the unconscious,” with words and colors.192

It appears that Jung sent some material to him. On April 30,1925, Stockmayer wrote to Jung:

In the meantime we have gone through “Scrutinies,” andit is the same impression as with the great wandering.193A selected collective milieu for such from the Red Bookis certainly worth trying out, although your commentarywould be quite desired. Since a certain adjacent center ofyours lies here, ample access to sources is of great significance,consciously and unconsciously. And I obviously fantasizeabout “facsimiles,” which you will understand: you neednot fear extraversion magic from me. Painting also hasgreat appeal.194

Jung’s manuscript “Commentaries” (see Appendix B) was possiblyconnected with these discussions.

Thus figures in Jung’s circle held differing views concerningthe significance of Liber Novus and whether it should be published,which may have had bearings on Jung’s eventual decisions. CaryBaynes did not complete the transcription, getting as far as thefirst twenty-seven pages of Scrutinies. For the next few years,her time was taken up with the translation of Jung’s essays intoEnglish, followed by the translation of the I Ching.

At some stage, which I estimate to be in the mid-twenties,Jung went back to the Draft and edited it again, deleting andadding material on approximately 250 pages. His revisionsserved to modernize the language and terminology.195 He also

186 The reference is to the Polzeath seminar.

187 I suspect that this may have been written to her ex-husband, Jaime de Angulo. On July 10, 1924, he wrote to her: “I daresay you have been as busy as I have, with thatmaterial of Jung’s ... I read your letter, the one in which you announced it, and you warned me not to tell anyone, and you added that you ought not to tell me, but youknew I would feel so proud of you” (CFB).

188 MP, p. 169.

189 CFB.

190 “Stockmayer obituary,” JA.

191 Ibid.

192 JA. Jung’s letters to Stockmayer have not come to light.

193 The reference is to Liber Secundus of Liber Novus; see note 4, p. 259 below.

194 JA.

195 E.g., substituting “Zeitgeist” for “Geist der Zeit” (spirit of the times), “Idee” (Idea) for “Vordenken” (Forethinking).

INTRODUCTION | 21$

revised some of the material that he had already transcribedinto the calligraphic volume of Liber Novus, as well as somematerial that was left out. It is hard to see why he undertookthis unless he was seriously considering publishing it.

In 1925, Jung presented his seminars on analytical psychologyto the Psychological Club. Here, he discussed some of theimportant fantasies in Liber Novus. He described how theyunfolded and indicated how they formed the basis of the ideasin Psychological Types and the key to understanding its genesis.The seminar was transcribed and edited by Cary Baynes. Thatsame year, Peter Baynes prepared an English translation of theSeptem Sermones adMortuos, which was privately published.196 Junggave copies to some of his English-speaking students. In aletter that is presumably a reply to one from Henry Murraythanking him for a copy, Jung wrote:

I am deeply convinced, that those ideas that came to me,are really quite wonderful things. I can easily say that(without blushing), because I know, how resistant andhow foolishly obstinate I was, when they first visited meand what a trouble it was, until I could read this symboliclanguage, so much superior to my dull conscious mind.197

It is possible that Jung may have considered the publicationof the Sermones as a trial for the publication of Liber Novus.Barbara Hannah claims that he regretted publishing it and that“he felt strongly that it should only have been written in theRed Book/5198

At some point, Jung wrote a manuscript entitled“Commentaries,” which provided a commentary on chapters 9,10, and II of Liber Primus (see Appendix B). He had discussedsome of these fantasies in his 1925 seminar, and he goes intomore detail here. From the style and conceptions, I wouldestimate that this text was written in the mid-twenties. He mayhave written—or intended to write—further “commentaries”for other chapters, but these have not come to light. This manu-script indicates the amount of work he put into understandingeach and every detail of his fantasies.

Jung gave a number of people copies of Liber Novus: CaryBaynes, Peter Baynes, Aniela Jaffe, Wolfgang Stockmayer, andToni Wolff. Copies may also have been given to others. In 1937,a fire destroyed Peter Baynes’s house, and damaged his copy ofLiber Novus. A few years later, he wrote to Jung asking if by chancehe had another copy, and offered to translate it.199 Jung replied: “Iwill try whether I can procure another copy of the Red Book.Please don’t worry about translations. I am sure there are 2 or 3translations already But I don’t know of what and by whom.”200This supposition was presumably based on the number of copiesof the work in circulation.

Jung let the following individuals read and/or look at LiberNovus: Richard Hull, Tina Keller, James Kirsch, Ximena Roellide Angulo (as a child), and Kurt Wolff Aniela Jaffe read theBlack Books, and Tina Keller was also allowed to read sections ofthe Black Books. Jung most likely showed the book to other closeassociates, such as Emil Medtner, Franz Riklin Sr., Erika Schlegel,Hans Trub, and Marie-Louise von Franz. It appears that he allowed

those people to read Liber Novus whom he fully trusted and whomhe felt had a full grasp of his ideas. Quite a number of his studentsdid not fit into this category.

The Transformationof Psychotherapy

Liber Novus is of critical significance for grasping the emergence ofJung’s new model of psychotherapy In 1912, in Transformation andSymbols of the Libido, he considered the presence of mythologicalfantasies—such as are present in Liber Novus—to be the signs ofa loosening of the phylogenetic layers of the unconscious, andindicative of schizophrenia. Through his self-experimentation,he radically revised this position: what he now considered criticalwas not the presence of any particular content, but the attitudeof the individual toward it and, in particular, whether an indi-vidual could accommodate such material in their worldview Thisexplains why he commented in his afterword to Liber Novus that tothe superficial observer, the work would seem like madness, andcould have become so, if he had failed to contain and comprehendthe experiences.201 In Liber Secundus, chapter 15, he presents acritique of contemporary psychiatry, highlighting its incapacityto differentiate religious experience or divine madness frompsychopathology If the content of visions or fantasies had nodiagnostic value, he held that it was nevertheless critical to viewthem carefully.202

Out of his experiences, he developed n£w conceptions of theaims and methods of psychotherapy. Since its inception at theend of the nineteenth century, modern psychotherapy had beenprimarily concerned with the treatment of functional nervousdisorders, or neuroses, as they came to be known. From the timeof the First World War onward, Jung reformulated the prac-tice of psychotherapy No longer solely preoccupied with thetreatment of psychopathology, it became a practice to enablethe higher development of the individual through fostering theindividuation process. This was to have far-reaching consequencesnot only for the development of analytical psychology but alsofor psychotherapy as a whole.

To demonstrate the validity of the conceptions that he derived inLiber Novus, Jung attempted to show that the processes depictedwithin it were not unique and that the conceptions which hedeveloped in it were applicable to others. To study the productionsof his patients, he built up an extensive collection of their paintings.So that his patients were not separated from their images, hewould generally ask them to make copies for him.203

During this period, he continued to instruct his patients asto how to induce visions in a waking state. In 1926, ChristianaMorgan came to Jung for analysis. She had been drawn to his ideason reading Psychological Types, and turned to him for assistancewith her problems with relationships and her depressions. In asession in 1926, Morgan noted Jung’s advice to her on how toproduce visions:

Well, you see these are too vague for me to be able to say

much about them. They are only the beginning. You only

196 London: Stuart and Watkins, 1925.

197 May 2,1925, Murray papers, Houghton Library, Harvard University, original in English. Michael Fordham recalled being given a copy by Peter Bayneswhen he had reached a suitably “advanced” stage in his analysis, and being sworn to secrecy about it (personal communication, 1991).

198 C. G.Jung: His Life and Work. A Biographical Memoir, p. 121.

199 November 23, 1941, JA.

200 January 22,1942, C. G.Jung Letters 1, p. 312.

201 See below, p. 360.

202 Cf. Jungs comments after a talk on Swedenborg at the Psychological Club, Jaffe papers, ETH.

203 These paintings are available for study at the picture archive at the C. G. Jung Institute, Kiisnacht.

216 I LIBER NOVUS

use the retina of the eye at first in order to objectify Theninstead of keeping on trying to force the image out you justwant to look in. Now when you see these images you wantto hold them and see where they take you—how they change.And you want to try to get into the picture yourself—tobecome one of the actors. When I first began to do this Isaw landscapes. Then I learned how to put myself into thelandscape, and the figures would talk to me and I wouldanswer them ... People said he has an artistic temperament.But it was only that my unconscious was swaying me. NowI learn to act its drama as well as the drama of the outer life& so nothing can hurt me now. I have written iooo pagesof material from the unconscious (Told the vision of a giantwho turned into an egg).204

He described his own experiments in detail to his patients, andinstructed them to follow suit. His role was one of supervisingthem in experimenting with their own stream of images. Morgannoted Jung saying:

Now I feel as though I ought to say something to youabout these phantasies . . . The phantasies now seem tobe rather thin and full of repetitions of the same motives.There isn’t enough fire and heat in them. They ought tobe more burning . . . You must be in them more, that is youmust be your own conscious critical self in them—imposingyour own judgments arid criticisms ... I can explain what Imean by telling you of my own experience. I was writingin my book and suddenly saw a man standing watch overmy shoulder. One of the gold dots from my book flewup and hit him in the eye. He asked me if I would takeit out. I said no—not unless he told me who he was. Hesaid he wouldn’t. You see I knew that. If I had done whathe asked then he would have sunk into the unconsciousand I would have missed the point of it ie.: why he hadappeared from the unconscious at all. finally he told methat he would tell me the meaning of certain hieroglyphswhich I had had a few days previous. This he did and Itook the thing out of his eye and he vanished.205

Jung went so far as to suggest that his patients prepare their ownRed Books. Morgan recalled him saying:

I should advise you to put it all down as beautifully as youcan—in some beautifully bound book. It will seem as if youwere making the visions banal—but then you need to dothat—then you are freed from the power of them. If youdo that with these eyes for instance they will cease to drawyou. You should never try to make the visions come again.Think of it in your imagination and try to paint it. Thenwhen these things are in some precious book you can goto the book & turn over the pages & for you it will be yourchurch—your cathedral—the silent places of your spiritwhere you will find renewal. If anyone tells you that it ismorbid or neurotic and you listen to them—then you willlose your soul—for in that book is your soul.206

In a letter to J. A. Gilbert in 1929, he commented on his procedure:

I found sometimes, that it is of great help in handling sucha case, to encourage them, to express their peculiar contentseither in the form of writing or of drawing and painting.There are so many incomprehensible intuitions in such cases,phantasy fragments that rise from the unconscious, for whichthere is almost no suitable language. I let my patients findtheir own symbolic expressions, their “mythology.”207

Philemon’s Sanctuary

In the 1920s, Jung’s interest increasingly shifted from thetranscription of Liber Novus and the elaboration of his mythologyin the Black Books to working on his tower in Bollingen. In 1920,he purchased some land on the upper shores of Lake Zurich inBollingen. Prior to this, he and his family sometimes spent holidayscamping around Lake Zurich. He felt the need to represent hisinnermost thoughts in stone and to build a completely primitivedwelling: “Words and paper, however, did not seem real enoughto me; something more was needed.”208 He had to make a confessionin stone. The tower was a “representation of individuation.” Overthe years, he painted murals and made carvings on the walls. Thetower may be regarded as a three-dimensional continuation ofLiber Novus: its ceLiber Quartus.” At the end of Liber Secundus, Jungwrote: “I must catch up with a piece of the Middle Ages—withinmyself. We have only finished the Middle Ages of—others. Imust begin early, in that period when the hermits died out.”209Significantly, the tower was deliberately built as a structure fromthe Middle Ages, with no modern amenities. The tower was anongoing, evolving work. He carved this inscription on its wall:“Philemonis sacrum—Fausti poenitentia” (Philemon’s Shrine—Faust’s Repentance) (One of the murals in the tower is a portraitof Philemon.) On April 6,1929, Jung wrote to Richard Wilhelm:“Why are there no worldly cloisters for men, who should liveoutside the times!”210

On January 9, 1923, Jung’s mother died. On December 23/24,December, 1923, he had the following dream:

I am on military service. Marching with a battalion. In a woodby Ossingen I come across excavations at a crossroads: Imeter high stone figure of a frog or a toad with a head.Behind this sits a boy with a toad’s head. Then the bust of aman with an anchor hammered into the region of his heart,Roman. A second bust from around 1640, the same motif.Then mummified corpses, finally there comes a barouche inthe style of the seventeenth century. In it sits someone whois dead, but still alive. She turns her head, when I address heras “Miss;” I am aware that “Miss” is a title of nobility.211

A few years later, he grasped the significance of this dream.He noted on December 4,1926:

Only now do I see for that the dream of 23/24 December1923 means the death of the anima (“She does not knowthat she is dead”). This coincides with the death of my

204 July 8,1926, analysis notebooks, Countway Library of Medicine. The vision referred to at the end is found in Liber Secundus, ch. n, p. 283 below.

205 Ibid., October 12,1926. The episode referred to here is the appearance of magician “Ha.” See below, p. 291, note 155.

206 Ibid., July 12,1926.

207 December 20,1929, JA (original in English).

208 Memories, p. 250.

209 See below, p. 330.

210 JP.

211 Black Book 7, p. 120.

INTRODUCTION j 217

mother . . . Since the death of my mother, the A. [Anima]has fallen silent. Meaningful!212

A few years later, he had a few further dialogues with his soul,but his confrontation with the anima had effectively reacheda closure at this point. On January 2, 1927, he had a dream setin Liverpool-

Several young Swiss and I are down by the docks inLiverpool. It is a dark rainy night, with smoke and clouds.We walk up to the upper part of town, which lies on a plateau.We come to a small circular lake in a centrally located garden.

In the middle of this there is an island. The men speak of aSwiss who lives here in such a sooty, dark dirty city. But Isee that on the island stands a magnolia tree covered withred flowers illuminated by an eternal sun, and think, “NowI know, why this Swiss fellow lives here. He apparently alsoknows why.” I see a city map: [Plate].213

Jung then painted a mandala based upon this map.214 He attachedgreat significance to this dream, commenting later:

This dream represented my situation at the time. I canstill see the grayish-yellowish raincoats, glistening with thewetness of the rain. Everything was extremely unpleasant,black and opaque, just as I felt then. But I had had a visionof unearthly beauty, and that was why I was able to liveat all ... I saw that here the goal had been reached. Onecould not go beyond the center. The center is the goal,and everything is directed toward that center. Through thisdream I understood that the self is the principle and arche-type of orientation and meaning.215

Jung added that he himself was the one Swiss. The “I” wasnot the self, but from there one could see the divine miracle. Thesmall light resembled the great light. Henceforth, he stoppedpainting mandalas. The dream had expressed the unconsciousdevelopmental process, which was not linear, and he found itcompletely satisfying. He felt utterly alone at that time, preoccu-pied with something great that others didn’t understand. In thedream, only he saw the tree. While they stood in the darkness,the tree appeared radiantly. Had he not had such a vision, his lifewould have lost meaning.216

The realization was that the self is the goal of individuationand that the process of individuation was not linear, but consistedin a circumambulation of the self. This realization gave himstrength, for otherwise the experience would have driven himor those around him crazy.217 He felt that the mandala drawingsshowed him the self “in its saving function” and that this washis salvation. The task now was one of consolidating these insightsinto his life and science.

In his 1926 revision of The Psychology of the Unconscious Processes,he highlighted the significance of the midlife transition. Heargued that the first half of life could be characterized as thenatural phase, in which the prime aim was establishing oneselfin the world, gaining an income, and raising a family. The second

half of life could be characterized as the cultural phase, whichinvolved a revaluation of earlier values. The goal in this periodwas one of conserving previous values together with the recog-nition of their opposites. This meant that individuals hadto develop the undeveloped and neglected aspects of theirpersonality.218 The individuation process was now conceivedas the general pattern of human development. He argued thatthere was a lack of guidance for this transition in contemporarysociety, and he saw his psychology as filling this lacuna. Outsideof analytical psychology, Jungs formulations have had animpact on the field of adult developmental psychology. Clearly,his crisis experience formed the template for this conception ofthe requirements of the two halves of life. Liber Novus depictsJung’s reappraisal of his previous values, and his attempt todevelop the neglected aspects of his personality. Thus it formedthe basis of his understanding of how the midlife transition couldbe successfully navigated.

In 1928 he published a small book, The Relations between the I andthe Unconscious, which was an expansion of his 1916 paper “Thestructure of the unconscious.” Here, he expanded upon the “interiordrama” of the transformation process, adding a section dealing indetail with the process of individuation. He noted that after onehad dealt with the fantasies from the personal sphere, one metwith fantasies from the impersonal sphere. These were not simplyarbitrary, but converged upon a goal. Hence these later fantasiescould be described as processes of initiation, which provided theirnearest analogy. For this process to take place, active participationwas required: “When the conscious mind participates activelyand experiences each stage of the process ... then the next imagealways starts off on the higher level that has been won, andpurposiveness develops.”219

After the assimilation of the personal unconscious, thedifferentiation of the persona, and the overcoming of the stateof godlikeness, the next stage that followed was the integrationof the anima for men and of the animus for women. Jung arguedthat just as it was essential for a man to distinguish between whathe was and how he appeared to others, it was equally essential tobecome conscious of “his invisible relations to the unconscious”and hence to differentiate himself from the anima. He notedthat when the anima was unconscious, it was projected. For achild, the first bearer of the soul-image was the mother, andthereafter, the women who aroused a man’s feelings. One neededto objectify the anima and to pose questions to her, by themethod of inner dialogue or active imagination. Everyone, heclaimed, had this ability to hold dialogues with him- or herself.Active imagination would thus be one form of inner dialogue, atype of dramatized thinking. It was critical to disidentify fromthe thoughts that arose, and to overcome the assumption thatone had produced them oneself220 What was most essential wasnot interpreting or understanding the fantasies, but experiencingthem. This represented a shift from his emphasis on creativeformulation and understanding in his paper on the transcendentfunction. He argued that one should treat the fantasies com-pletely literally while one was engaged in them, but symbolicallywhen one interpreted them.221 This was a direct description ofJung’s procedure in the Black Books. The task of such discussions

212 Ibid., p. 121.

213 Ibid., p. 124. For the illustration, see Appendix A.

214 Image 159.

215 Memories, p. 224

216 MP, pp. 159-60

217 Ibid., p. 173.

218 CW 7, §§114-17.

219 Ibid., §386.

220 Ibid., §323.

221 Ibid., §353.

218 I LIBER NOVUS

was to objectify the effects of the anima and to become consciousof the contents that underlay these, thereby integrating these intoconsciousness. When one had become familiar with the unconsciousprocesses reflected in the anima, the anima then became a functionof the relationship between consciousness and the unconscious, asopposed to an autonomous complex. Again, this process of theintegration of the anima was the subject of Liber Novus and theBlack Books. (It also highlights the fact that the fantasies in LiberNovus should be read symbolically and not literally. To takestatements from them out of context and to cite them literallywould represent a serious misunderstanding.) Jung noted thatthis process had three effects:

The first effect is that the range of consciousness isincreased by the inclusion of a great number and variety ofunconscious contents. The second is a gradual diminutionof the dominating influence of the unconscious. The thirdis an alteration in the personality.221

After one had achieved the integration of the anima, onewas confronted with another figure, namely the “mana personality”Jung argued that when the anima lost her “mana” or power, theman who assimilated it must have acquired this, and so becamea “mana personality,” a being of superior will and wisdom. However,this figure was “a dominant of the collective unconscious, therecognized archetype of the powerful man in the form of hero,chief, magician, medicine man, and saint, the lord of men andspirits, the friend of Gods.”223 Thus in integrating the anima, andattaining her power, one inevitably identified with the figure ofthe magician, and one faced the task of differentiating oneselffrom this. He added that for women, the corresponding figurewas that of the Great Mother. If one gave up the claim to victoryover the anima, possession by the figure of the magician ceased,and one realized that the mana truly belonged to the “mid-pointof the personality,” namely, the self. The assimilation of the contentsof the mana personality led to the self. Jung s description of theencounter with the mana personality, both the identification andsubsequent disidentification with it, corresponds to his encounterwith Philemon in Liber Novus. Of the self, Jung wrote: “It mightas well be called ‘God in us/ The beginnings of our whole psychiclife seem to be inextricably rooted to this point, and all ourhighest and deepest purposes seem to be striving toward it.”224Jung's description of the self conveys the significance of hisrealization following his Liverpool dream:

The self could be characterized as a kind of compensationfor the conflict between inner and outer . . . the self is alsothe goal of life, because it is the most complete expressionof that fateful combination we call individuality . . . Withthe experiencing of the self as something irrational, as anindefinable being to which the I is neither opposed norsubjected, but in a relation of dependence, and around

which it revolves, very much as the earth revolves about thesun—then the goal of individuation has been reached.225

The Confrontationwith the World

Why did Jung stop working on Liber Novus? In his afterword,written in 1959, he wrote:

My acquaintance with alchemy in 1930 took me awayfrom it. The beginning of the end came in 1928, when[Richard] Wilhelm sent me the text of the “Golden flower,”an alchemical treatise. There the contents of this book foundtheir way into actuality and I could no longer continueworking on it.226

There is one more completed painting in Liber Novus. In1928, Jung painted a mandala of a golden castle (Page 163).After painting it, it struck him that the mandala had somethingChinese about it. Shortly afterward, Richard Wilhelm sent himthe text of The Secret of the Golden Flower, asking him to write acommentary on it. Jung was struck by it and the timing:

The text gave me an undreamed-of confirmation of myideas about the mandala and the circumambulation of thecenter. This was the first event which broke through myisolation. I became aware of an affinity; I could establish tieswith someone and something.227

The significance of this confirmation is indicated in the linesthat he wrote beneath the painting of the Yellow Castle.228 Jungwas struck by the correspondences between the imagery andconceptions of this text and his own paintings and fantasies. OnMay 25, 1929, he wrote to Wilhelm: “Fate appears to have givenus the role of two bridge pillars which carry the bridge betweenEast and West.”229 Only later did he realize that the alchemicalnature of the text was important.230 He worked on his commentaryduring 1929. On September 10,1929, he wrote to Wilhelm: “I amthrilled by this text, which stands so close to our unconscious.”231

Jung's commentary on The Secret of the Golden Flower was aturning point. It was his first public discussion of the significanceof the mandala. For the first time, Jung anonymously presentedthree of his own paintings from Liber Novus as examples ofEuropean mandalas, and commented on them.232 To Wilhelm, hewrote on October 28,1929, concerning the mandalas in the volume:“the images amplify one another precisely through their diversity.They give an excellent image of the effort of the unconsciousEuropean spirit to grasp Eastern eschatology”233 This connectionbetween the “European unconscious spirit” and Eastern escha-tology became one of the major themes in Jung's work in the1930s, which he explored through further collaborations with the

222 Ibid., §358.

223 Ibid., §377.

224 Ibid., §399.

225 Ibid., §405.

226 See below, p. 360.

227 Memories, pp. 222—23.

228 See below, p. 320, note 307.

229 JA.

230 Foreword to the second German edition, “Commentary to The Secret of the Golden Flower,” CW 13, p. 4.

231 Wilhelm appreciated Jungs commentary. On October 24,1929, he wrote to him: "I am again struck most deeply by your comments” (JA).

232 See images 105,159, and 163. These pictures, together with two more, were again anonymously reproduced in 1950 in Jung, ed., Gestaltungen des Unbewussten:Psychologischen Abhandlungen, vol. 7 [Forms of the Unconscious: Psychological Treatises] (Zurich: Rascher, 1950).

233 JA.

INTRODUCTION | 219

Indologists Wilhelm Hauer and Heinrich Zimmer.234 At the sametime, the form of the work was crucial: rather than revealing the fulldetails of his own experiment, or those of his patients, Jung usedthe parallels with the Chinese text as an indirect way of speakingabout it, much as he had begun to do in chapter 5 of PsychologicalTypes. This allegorical method now became his preferred form.Rather than write directly of his experiences, he commented onanalogous developments in esoteric practices, and most of allin medieval alchemy.

Shortly afterward, Jung abruptly left off working on LiherNovas. The last full-page image was left unfinished, and hestopped transcribing the text. He later recalled that when hereached this central point, or Tao, his confrontation with theworld commenced, and he began to give many lectures.235 Thusthe "confrontation with the unconscious” drew to a close, andthe "confrontation with the world” began. Jung added that hesaw these activities as a form of compensation for the years ofinner preoccupation.236

The Comparative Studyof the Individuation Process

Jung had been familiar with alchemical texts from around 1910.In 1912, Theodore Flournoy had presented a psychologicalinterpretation of alchemy in his lectures at the University ofGeneva and, in 1914, Herbert Silberer published an extensivework on the subject.237 Jung's approach to alchemy followedthe work of Flournoy and Silberer, in regarding alchemy froma psychological perspective. His understanding of it was basedon two main theses: first, that in meditating on the texts andmaterials in their laboratories, the alchemists were actuallypracticing a form of active imagination. Second, that thesymbolism in the alchemical texts corresponded to that of theindividuation process with which Jung and his patients hadbeen engaged.

In the 1930s, Jungs activity shifted from working on hisfantasies in the Black Books to his alchemy copy books. In these, hepresented an encyclopedic collection of excerpts from alchemicalliterature and related works, which he indexed according to keywords and subjects. These copy books formed the basis of hiswritings on the psychology of alchemy

After 1930, Jung put Liher Novas to one side. While he hadstopped working directly on it, it still remained at the centerof his activity. In his therapeutic work, he continued to attemptto foster similar developments in his patients, and to establishwhich aspects of his own experience were singular, and whichhad some generality and applicability to others. In his symbolicresearches, Jung was interested in parallels to the imagery andconceptions of Liher Novas. The question that he pursued was thefollowing: was something akin to the individuation process to befound in all cultures? If so, what were the common and differential

elements? In this perspective, Jungs work after 1930 could beconsidered as an extended amplification of the contents of LiherNovas, and an attempt to translate its contents into a form accept-able to the contemporary outlook. Some of the statements madein Liher Novas closely correspond to positions that Jung wouldlater articulate in his published works, and represent their firstformulations.238 On the other hand, much did not directly findits way into the Collected Works, or was presented in a schematicform, or through allegory and indirect allusion. Thus Liher Novasenables a hitherto unsuspected clarification of the most difficultaspects of Jung's Collected Works. One is simply not in a position tocomprehend the genesis of Jung's late work, nor to fully under-stand what he was attempting to achieve, without studying LiherNovas. At the same time, the Collected Works can in part beconsidered an indirect commentary on Liher Novas. Each mutuallyexplicates the other.

Jung saw his "confrontation with the unconscious” as the sourceof his later work. He recalled that all his work and everythingthat he subsequently achieved came from these imaginings. Hehad expressed things as well as he was able, in clumsy, handi-capped language. He often felt as if "gigantic blocks of stonewere tumbling down upon [him]. One thunderstorm followedanother.” He was amazed it hadn't broken him as it had doneothers, such as Schreber.239

When asked by Kurt Wolff in 1957 on the relation betweenhis scholarly works and his biographical notes of dreams andfantasies, Jung replied:

That was the primal stuff that compelled me to work on it,and my work is a more or less successful attempt to incorporatethis incandescent matter into the worldview of my time.The first imaginings and dreams were like fiery, moltenbasalt, from which the stone crystallized, upon which Icould work.240

He added that "it has cost me 45 years so to speak, to bring thethings that I once experienced and wrote down into the vessel ofmy scientific work.”241

In Jung's own terms, Liher Novas could be considered tocontain, among other things, an account of stages of his processof individuation. In subsequent works, he tried to point outthe general schematic common elements to which he could findparallels in his patients and in comparative research. The laterworks thus present a skeletal outline, a basic sketch, but left outthe main body of detail. In retrospect, he described the Red Bookas an attempt to formulate things in terms of revelation. He hadhope that this would free him, but found that it didn't. He thenrealized that he had to return to the human side and to science. Hehad to draw conclusions from the insights. The elaboration ofthe material in the Red Book was vital, but he also had to under-stand the ethical obligations. In doing so, he had paid with hislife and his science.242

234 On this issue, see The Psychology ofKundalini Yoga: Notes of the Seminar Given in 1932 by C. G.Jung, ed. Sonu Shamdasani (Bollingen Series, Princeton: Princeton UniversityPress, 1996).

235 MP, p. 15.

236 On February 8,1923, Cary Baynes noted a discussion with Jung in the previous spring which has bearings on this: "You [Jung] said that no matter how marked off fromthe crowd an individual might be with special gifts, he yet had not fulfilled all his duties, psychologically speaking, unless he could function successfully in collectivity. Byfunctioning in collectivity we both meant what is commonly called ‘mixing with people in a social way, not professional or business relationships. Your point was that ifan individual kept away from these collective relationships, he lost something he could not afford to lose” (CFB).

237 Problems of Mysticism and Its Symbolism, tr. S. E. Jeliffe (New York: Moffat Yard, 1917).

238 These are indicated in the footnotes to the text.

239 Memories, p. 201, MP, p. 144.

240 Erinnerungen, Trdume, Gedanken von C. G.Jung, ed. Aniela Jaffe (Olten: Walter Verlag, 1988), p. 201.

241 Ibid.

242 MP, p. 148.

220 | LIBER NOVUS

In 1930, he commenced a series of seminars on the fantasyvisions of Christiana Morgan at the Psychological Club in Zurich,which can in part be regarded as an indirect commentary onLiber Novus. To demonstrate the empirical validity of the concep-tions that he derived in the latter, he had to show that processesdepicted within it were not unique.

With his seminars on Kundalini Yoga in 1932, Jung commenceda comparative study of esoteric practices, focusing on the spiritualexercises of Ignatius of Loyola, Patanjalfs Yoga sutras, Buddhistmeditational practices, and medieval alchemy, which he presentedin an extensive series of lectures at the Swiss Federal Instituteof Technology (ETH).243 The critical insight that enabled theselinkages and comparisons was Jungs realization that thesepractices were all based on different forms of active imagina-tion—and that they all had as their goal the transformation ofthe personality—which Jung understood as the process ofindividuation. Thus Jung s ETH lectures provide a comparativehistory of active imagination, the practice that formed the basisof Liber Novus.

In 1934, he published his first extended case description ofthe individuation process, which was that of Kristine Mann,who had painted an extensive series of mandalas. He referredto his own undertaking:

I have naturally used this method on myself too and canaffirm that one can paint very complicated pictures withouthaving the least idea of their real meaning. While paintingthem, the picture seems to develop out of itself and oftenin opposition to one's conscious intentions.244

He noted that the present work filled a gap in his descriptionof his therapeutic methods, as he had written little about activeimagination. He had used this method since 1916, but onlysketched it in The Relations of the I to the Unconscious in 1928, andfirst mentioned the mandala in 1929, in his commentary on TheSecret of the Golden Flower:

For at least thirteen years I kept quiet about the resultsof these methods in order to avoid any suggestion. I wantedto assure myself that these things—mandalas especially—really are produced spontaneously and were not suggestedto the patient by my own fantasy24S

Through his historical studies, he convinced himself that mandalashad been produced in all times and places. He also noted thatthey were produced by patients of psychotherapists who werenot his students. This also indicates one consideration that mayhave led him not to publish Liber Novus: to convince himself, andhis critics, that the developments of his patients and especiallytheir mandala images were not simply due to suggestion. Heheld that the mandala represented one of the best examples ofthe universality of an archetype. In 1936, he also noted that hehimself had used the method of active imagination over a longperiod of time, and observed many symbols that he had beenable to verify only years later in texts that had been unknownto him.246 However, from an evidential standpoint, given thebreadth of his learning, Jung's own material would not have

been a particularly convincing example of his thesis that imagesfrom the collective unconscious spontaneously emerged withoutprior acquaintance.

In Liber Novus, Jung articulated his understanding of thehistorical transformations of Christianity, and the historicityof symbolic formations. He took up this theme in his writings onthe psychology of alchemy and on the psychology of Christiandogmas, and most of all in Answer to Job. As we have seen, it wasJung's view that his prewar visions were prophetic that led tothe composition of Liber Novus. In 1952, through his collabora-tion with the Nobel prize-winning physicist Wolfgang Pauli,Jung argued that there existed a principle of acausal orderednessthat underlay such "meaningful coincidences," which he calledsynchronicity.247 He claimed that under certain circumstances,the constellation of an archetype led to a relativization of timeand space, which explained how such events could happen.This was an attempt to expand scientific understanding toaccommodate events such as his visions of 1913 and 1914.

It is important to note that the relation of Liber Novus toJung's scholarly writings did not follow a straight point-by-point translation and elaboration. As early as 1916, Jung sought toconvey some of the results of his experiments in a scholarlylanguage, while continuing with the elaboration of his fantasies.One would do best to regard Liber Novus and the Black Books asrepresenting a private opus that ran parallel to and alongsidehis public scholarly opus; whilst the latter was nourished byand drew from the former, they remained distinct. After ceasingto work on Liber Novus, he continued to elaborate his privateopus—his own mythology—in his work on the tower, and inhis stone carvings and paintings. Here, Liber Novus functionedas a generating center, and a number of his paintings andcarvings relate to it. In psychotherapy, Jung sought to enablehis patients to recover a sense of meaning in life throughfacilitating and supervising their own self-experimentation andsymbol creation. At the same time, he attempted to elaborate ageneral scientific psychology.

The Publicationof Liber Novus

While Jung had stopped working directly on Liber Novus, thequestion of what to do with it remained, and the issue of itseventual publication remained open. On April 10, 1942, Jungreplied to Mary Mellon concerning a printing of the Sermones:"Concerning the printing of the 'Seven Sermones' I shouldwish you to wait for a while. I had in mind to add certain material,but I have hesitated for years to do it. But at such an occasionone might risk it."248 In 1944, he had a major heart attack anddid not see this plan through.

In 1952, Lucy Heyer put forward a project for a biography ofJung. At Olga Froebe's suggestion and on Jung's insistence,Cary Baynes began collaborating with Lucy Heyer on this project.Cary Baynes considered writing a biography of Jung based on LiberNovus.249 To Jung's disappointment, she withdrew from the project.After several years of interviews with Lucy Heyer, Jung terminatedher biographical project in 1955, because he was dissatisfied with

243 These lectures are currently beingJprepared for publication. For further details, see www.philemonfoundation.org.

244 “A study in the process of individuation,” CW 9,1, §622.

245 Ibid., §623.

246 "On the psychological aspects of the Kore figure,” CW 9,1, §334.

247 See C. A. Meier, ed„ Atom and Archetype: The Pault/Jung Letters, with a preface by Beverley Zabriskie, tr. D. Roscoe (Princeton: Princeton University Press, 2001).

248 JP. It is likely that Jung had Philemon’s commentaries in mind—see below, pp. 348-354.

249 Olga Froebe-Kapteyn to Jack Barrett, January 6,1953, Bollingen archives, Library of Congress.

INTRODUCTION I 221

her progress. In 1956, Kurt Wolff proposed another biographicalproject, which became Memories, Dreams, Reflections. At some stage,Jung gave Aniela Jaffe a copy of the draft of Liber Novus, which hadbeen made by Toni Wolff Jung authorized Jaffe to cite from LiberNovus and the Black Books in Memories, Dreams, Reflections.250 In hisinterviews with Aniela Jaffe, Jung discussed Liber Novus and hisself-experimentation. Unfortunately, she did not reproduce allhis comments.

On October 31,1957, she wrote to Jack Barrett of the BollingenFoundation concerning Liber Novus, and informed him that Junghad suggested that it and the Black Books be given to the library ofthe University of Basel with a restriction of 50 years, 80 years, orlonger, as “he hates the idea that anybody should read this materialwithout knowing the relations to his life, etc.” She added that she haddecided not to use much of this material in Memories.151 In one earlymanuscript of Memories, Jaffe had included a transcription ofthe draft typescript of most of Liber Primus.252 But it was omittedfrom the final manuscript, and she did not cite from Liber Novusor the Black Books. In the German edition of Memories, Jaffeincluded Jungs epilogue to Liber Novus as an appendix. Jung'sflexible date stipulations concerning access to Liber Novus weresimilar to that which he gave around the same time concerningthe publication of his correspondence with Freud.253

On October 12,1957, Jung told Jaffe that he had never finishedthe Red Book.254 According to Jaffe, in the spring of the year 1959Jung, after a time of lengthy ill-health, took up Liber Novus again, tocomplete the last remaining unfinished image. Once again, hetook up the transcription of the manuscript into the calligraphicvolume. Jaffe notes, “However, he still could not or would notcomplete it. He told me that it had to do with death.”255 The cal-ligraphic transcription breaks off midsentence, and Jung addedan afterword, which also broke off midsentence. The postscriptand Jung's discussions of its donation to an archive suggest thatJung was aware that the work would eventually be studied atsome stage. After Jung's death, Liber Novus remained with hisfamily, in accordance with his will.

In her 1971 Eranos lecture, “The creative phases in Jung's life,”Jaffe cited two passages from the draft of Liber Novus, noting that“Jung placed a copy of the manuscript at my disposal with permissionto quote from it as occasion arose.”256 This was the only time she didso. Pictures from Liber Novus were also shown in a BBC documen-tary on Jung narrated by Laurens van der Post in 1972. Thesecreated widespread interest in it. In 1975, after the much acclaimedpublication of The Freud/J ungLetters, William McGuire, representing

Princeton University Press, wrote to the lawyer of the Jung estate,Hans Karrer, with a publication proposal for Liber Novus and acollection of photographs of Jung's stone carvings, paintings,and the tower. He proposed a facsimile edition, possibly with-out the text. He wrote that “we are uninformed of the, numberof its pages, the relative amount of text and pictures, and thecontent and interest of the text.”257 No one in the press hadactually seen or read the work or knew much about it. Thisrequest was denied.

In 1975, some reproductions from the calligraphic volumeof Liber Novus were displayed at an exhibition commemoratingJung's centenary in Zurich. In 1977, nine paintings from LiberNovus were published by Jaffe in C. G. Jung: Word and Image andin 1989 a few other related paintings were published by GerhardWehr in his illustrated biography of Jung.258

In 1984, Liber Novus was professionally photographed, andfive facsimile editions were prepared. These were given to the fivefamilies directly descendent from Jung. In 1992, Jung's family,who had supported the publication of Jung's Collected Worksin German (completed in 19 9 5), commenced an examinationof Jung's unpublished materials. As a result of my researches,I found one transcription and a partial transcription of LiberNovus and presented them to the Jung heirs in 1997. Around thesame time, another transcription was presented to the heirsby Marie-Louise von Franz. I was invited to present reportson the subject and its suitability for publication, and made apresentation on the subject. On the basis of these reports anddiscussions, the heirs decided in May 2000 to release the workfor publication.

The work on Liber Novus was at the center of Jung'sself-experimentation. It is nothing less than the central book inhis oeuvre. With its publication, one is now in a position to studywhat took place there on the basis of primary documentation asopposed to the fantasy, gossip, and speculation that makes uptoo much of what is written on Jung, and to grasp the genesisand constitution of Jung's later work. For nearly a century, sucha reading has simply not been possible, and the vast literature onJung's life and work that has arisen has lacked access to the singlemost important documentary source. This publication marksa caesura, and opens the possibility of a new era in the under-standing of Jung's work. It provides a unique window into howhe recovered his soul and, in so doing, constituted a psychology.Thus this introduction does not end with a conclusion, but withthe promise of a new beginning.

250 Jung to Jaffe, October 27,1957, Bollingen archives, Library of Congress.

251 Bollingen archives. Library of Congress. Jaffe gave a similar account to Kurt Wolff, mentioning 30, 50, or 80 years as the possible restriction (undated; receivedOctober 30,1957), Kurt Wolff papers, Beinecke Library, Yale University. On reading the first sections of the protocols of Aniela Jaffe s interviews with Jung, CaryBaynes wrote to Jung on January 8,1958, that “it is the right introduction to the Red Book, and so I can die in peace on that score!” (CFB)

252 Kurt Wolff papers, Beinecke Library, Yale University The prologue was omitted, and it was given the title of the first chapter, “Der Wiederfindung der Seele” (the recovery ofthe soul). Another copy of this section was heavily edited by an unidentified hand, which may have been part of preparing this for publication at this time (JFA).

253 One may note that the publication of the Freud/Jung Letters, crucial as this was in its own right, while Liber Novus and the bulk of Jung’s other correspondences remainedunpublished, regrettably heightened the mistaken Freudocentric view of Jung: as we see, in Liber Novus, Jung is moving in a universe that is as far away from psycho-analysis as could be imagined.

254 MP, p. 169.

255 Jung/Jaffe, Erinnerungen, Trdume, Gedanken von C. G.Jung (Olten: Walter Verlag, 1988), p. 387. Jaffe’s other comments here are inaccurate.

256 Jaffe, “The creative phases in Jung’s life,” Spring: An Annual of Archetypal Psychology and Jungian Thought, 1972, p. 174.

257 McGuire papers, Library of Congress. In 1961, Aniela Jaffe had shown Liber Novus to Richard Hull, Jung’s translator, and he had written his impressions to McGuire:“She [AJ] showed us the famous Red Book, full of real mad drawings with commentaries in monkish script; I’m not surprised Jung keeps it under lock and key! Whenhe came in and saw it lying—fortunately closed—on the table, he snapped at her: ‘Das soil nicht hier sein. Nehmen Sie’s weg!’ (That should not be here. Take if away!),although she had written me earlier that he had given permission for me to see it. I recognized several of the mandalas that are included in On Mandala Symbolism. It wouldmake a marvellous facsimile edition, but I didn’t feel it wise to raise the subject, or to suggest the inclusion of drawings in the autobiography (which Mrs. Jaffe urged meto do). It really should form part, sometime, of his opus: just as the autobiography is an essential supplement to his other writings, so is the Red Book to the autobiog-raphy. The Red Book made a profound impression on me; there can be no doubt that Jung has gone through everything that an insane person goes through, and more.Talk of Freud’s self-analysis: Jung is a walking asylum in himself! The only difference between him and a regular inmate is his astounding capacity to stand off fromthe terrifying reality of his visions, to observe and understand what was happening, and to hammer out of his experience a system of therapy that works. But for this uniqueachievement he’d be as mad as a hatter. The raw material of his experience is Schreber’s world over again; only by his powers of observation and detachment, and his drive

to understand, can it be said of him what Coleridge said in his Notebooks of a great metaphysician (and what a motto it would make for the autobiography!): He looked athis own Soul with Telescope / What seemed all irregular, he saw & shewed to be beautiful Constellations & he added to the Consciousness hidden worlds within worlds /(March 17,1961, Bollingen archives, Library of Congress). The citation from Coleridge was indeed used as a motto for Memories, Dreams, Reflections.

258 Aniela Jaffe, ed., C. G.Jung: Word and Image, figures 52-57, 77-79, together with a related image, fig. 59; Gerhard Wehr, An illustrated Biography ofJung, pp. 40,140-41.

Translators3 Note

MARK ICYBURZ, JOHN PECK, AND SONU SHAMDASANIAt the outset of Liber Novus, Jung experiences a crisis of language.The spirit of the depths, who immediately challenges Jung's useof language along with the spirit of the time, informs Jung thaton the terrain of his soul his achieved language will no longerserve. His own powers of knowing and speaking can no longeraccount for why he utters what he says or under what compulsionhe speaks. All such attempts become arbitrary in the depth realm,even murderous. He is made to understand that what he mightsay on these occasions is both “madness” and, instructively, whatis.1 Indeed, in a broader perspective, the language that he will findfor his inner experience would compose a vast Commedia: “Doyou believe, man of this time, that laughter is lower than worship:5Where is your measure, false measured The sum of life decides inlaughter and in worship, not your judgment.”2

In translating this accumulated record of Jungs imaginalencounters with his inner figures, from a sixteen-year periodbeginning just before the First World War, we have let Jungremain a man who was pulled loose from his moorings but alsocaught up in the maelstrom that has gone by the name of literarymodernism. We have tried neither to further modernize nor torender more archaic the language and forms in which he couchedhis personal record.

The language in Liber Novus pursues three main stylisticregisters, and each poses distinct difficulties for a translator. Oneof them faithfully reports the fantasies and inner dialogues of Jungsimaginal encounters, while a second remains firmly and discern-ingly conceptual. Still a third writes in a mantic and prophetic, orRomantic and dithyrambic, mode. The relation between thesereportorial, reflective, and Romantic aspects of Jung s languageremains comedic in a manner that Dante or Goethe would haverecognized. That is, within each chapter the descriptive, conceptual,and mantic registers consistently rub against each other, whileat the same time no single register is affected by its partners.All three stylistic registers serve psychic promptings, and eachchapter shares a polyphonic mode with the others. In theScrutinies section from 1917 this polyphony matures, its voicescommingling in various ratios.

A reader will quickly infer that this design was not premeditated,but rather grew from the experiment to which Jung arduouslysubmitted. The “Editorial Note” diagrams the textual evolutionof this composition. Here we need only observe that Jung eachtime sets down an initial protocol layer of narrative encounter,usually with dialogue, and then, in the “second layer,” a lyricalelaboration of and commentary on that encounter. The first layeravoids an elevated tone, whereas the second welcomes elevationand modulates into sermonic, mantic-prophetic reflections on theepisode's meaning, which in turn unpack events discursively. Thismode of composition—which is unique in Jung's works—was notemperamental arrangement. Instead, as the episodes accumulatedand their stakes mounted, it grew into an experiment that wasas much literary as it was psychological and spiritual. In Jungsextensive published and unpublished corpus, there is no othertext that was subjected to such careful and continual linguisticrevision as Liber Novus.

These three linguistic registers already present themselves asvirtual models for a possible translation. Our practice has beento let them cohabit within the exploratory frameworks alive inJung s own day The task before him was to find a language ratherthan use one ready at hand. The mantic and conceptual registerscan themselves be considered as translations of the descriptiveregister. That is, these registers move from a literal level to symbolicones that amplify it, in a modern analogue to Dante's “modi diversi”in his letter to Can Grande della Scala.3 In a very real sense. LiberNovus was composed through intertextual translation. The booksrhetoric, its manner of address, emerges from this interanimatingstructure of internal translation or transvaluation. A critical task forany translation of the work, therefore, is conveying this compositionaltexture intact.

The fact that painted images of an accomplished and hybridkind illuminate the medieval format of a folio in scribal handcompounds any reflections on the linguistic task. The novel languagerequired a renewed ancient script. A polyphonic style couches itselfmultimedia fashion within a symbolic throwback-yet-Torwardmovement, medieval and anticipatory, into retrievals of psychicreality. Verbal and visual images press in on Jung from the rootpast and present while aiming toward the beyond: a layeredmedium emerges, whose polyphonic style mirrors within itslanguage that same composite layering.

Faced with the task of translating a text composed nearly ahundred years ago, translators usually have the benefit of priormodels to consult, as well as decades of scholarly commentary andcriticism. Without such exemplars at hand, we were left to imaginehow the work might have been translated in previous decades.Consequently our translation sidesteps several unpublished orhypothetical models for rendering Liber Novus into English. Thereis Peter Baynes' strikingly archaizing Septem Sermones of 1925,which draws largely upon a Victorian idiom. Or the conceptu-ally rationalizing version that RFC. Hull might have attemptedhad he been allowed to translate it alongside his other volumesin the Bollingen Series of Jung's Collected Works-,4 or the elegantliterary rendering from the hand of someone like R. J. Hollingdale.Our version therefore occupies an actual position in a largelyvirtual sequence. Consideration of these virtual models highlightedquestions of how to pitch the language within historical shiftsin English prose, how to convey the myriad convergences anddivergences between the language of Liber Novus and Jung'sCollected Works, and how to render in English a work simultaneouslyechoing Luther's German and Nietzsche's parody of the same inThus Spoke Zarathustra. Because our version takes this position,accordingly when we have cited Jung's Collected Works we havefreshly rendered or discreetly modified the published translations.

Liber Novus was coeval with the literary ferment that MikhailBakhtin called the dialogical prose imagination.5 The Anglo-Welshwriter and artist David Jones, author of In Parenthesis and TheAnathemata, referred to the rupture of the First World War, andits effects on the historical sense of writers, artists, and thinkers,simply as “The Break.”6 In concert with other experimental writingfrom these decades, Liber Novus excavates archaeological layers ofliterary adventure, with hard-won consciousness as both shovel andprecious shard. While Jung actively considered publishing LiberNovus for many years, he chose not to make a name for himself in

1 See below, p. 230.

2 See below, p. 230.

3 See the translation and discussion of this letter in Lucia Boldrini, Joyce, Dante, and the Poetics of Literary Relations (New York: Cambridge University Press, 2001), pp. 30-35.

4 On the issue of Hulls translations of Jung, see Shamdasani, Jung Stripped Bare by His Biographers, Even, pp. 47-51.

5 See The Dialogic Imagination: Four Essays, ed. Michael Holquist, tr. Caryl Emerson and Michael Holquist (Austin: University of Texas Press, 1981).

6 David Jones, Dai Greatcoat: A Self Portrait of David Jones in his Letters, ed. Rene Hague (London: Faber & Faber, 1980, pp.4iff)

TRANSLATORS5 NOTE | 223

this literary manner—as much for style as for content—by releasing it.By 1921 with Psychological Types he already found that his sanctumcould furnish him his main themes, through translation into ascholarly idiom.

Jung enunciates the tension among his three stylistic registers,already addressing a future readership—which shifts from aninner circle of friends to a wider public between different layersof the text. This is graphically apparent in the frequent pronomialshifts between the versions, which show the manner in whichhe was constantly reimagining the potential readers of the text.Jung coherently adopted this dialogical stance—polyphonic inBakhtins later terms—once again mindful of a hypotheticalfuture audience yet also aloof from the question of audiencealtogether, not from pride but simply in view of the aims to beserved. Paintings and fantasies from this private treasury enteredanonymously as crypted intertexts into Jungs later work, nestlingas hermetic clues to the undisclosed whole of his effort.

Indeed, we can imagine Jung laughing when he wrote of“3. Case Z” in the last section of his essay on “The PsychologicalAspects of the Kore” (1941).7 There he summarizes as anonymoustwelve episodes from encounters with his own soul in Liber Novas,calling them “a dream-series.” The comments he appends tothese propel the adventurer he had been, and the subject hebecame in that adventure, into the discourse of a would-be science.The comedy is both spacious and exquisite: this respectful hostto the anima also wields the diagnostic pointer in all seriousness.His language flexibly straddled both contexts, but also keptcertain veils in place while doing so. This linguistic strategymirrored Jung's larger aims in remaining fruitfully dual andcontextual. Declaring his mysteries to be particular, not to beaped in any way, he nonetheless also offered them as a templateof formative spiritual process, and, in so doing, attempted todevelop an idiom that could be taken up by others to articulatetheir experiences.

This is one way of paraphrasing the considerable anomaly ofthe language that Jung had to find through sleepless nights from1913 onward. That language shifted its shape, altered its scale,and weighed both megrims and tons. Therefore it comes asno surprise that in his more elevated passages Jung relied onthe resonance of the Luther Bible, itself a translation that hadachieved rocklike stability within German culture. Einfeste Burg,“a mighty fortress:” thus our own reliance here on the King JamesVersion of the Bible (kjv) for comparable tonalities in English.Yet a paradox rises immediately: what Jung counted on in thatresonance had transplanted an alien spirit into the GermanicHeimat or home, as one may likewise say of the KjVs deep embed-ding of the same implant in Anglo-Saxon culture. Franz Rosenzweig,translating parts of the Old Testament with Martin Buber in themid-i920s, identified Luthers Bible as the great space-makerwithin Germanic spirit, precisely through Luther’s close-in moves

toward his source: “For the comfort of our souls, we must retainsuch words, must put up with them, and so give the Hebrewsome room where it does better than German can.”8 Thus ourown practice of not smoothing out Jung’s several modes, ormaking them run more fluently than need be, or even regularizinghis punctuation. Think of Dante’s “shaggy” diction, or of stillanother maxim from Luther in Rosenzweig’s notes: “The mudwill cling to the wheel.”9

Yet even these profound allowances for archaic and originalspeech across abysses of meaning fail to approximate thedestabilizing experience, in and through language, to which Jungtestifies. His later comments in the published memoir, on hisreservations about high-flown style,10 in effect cover his tracks inLiber Novas. The original experience sent speech into a spin thatanimates the book’s initiatic dimension. Language too undergoesa descent into hell and the realm of the dead, which divests oneof speech even as it renews the capacity for utterance.

The following instances give some idea of this factor’s range,mapping the stresses in any sincere ventriloquism such as Jungrisked by undertaking a controlled seance with himself and hisground, with pen in hand. Holderlin’s hair-breadth space warpsand Isaiah’s tongue-borne burning coal both move in this league,along with Plato on “right frenzy” or divine madness: (l)”My soulspoke to me in a whisper, urgently and alarmingly: 'Words, words,do not make too many words. Be silent and listen: have yourecognized your madness, and do you admit it? Have you noticedthat all your foundations are all completely mired in madness ?’ ”n(2) Jung’s soul: “There are hellish webs of words, only words . . .Be tentative with words, value them . . . for you are the first whogets snared in them. For words have meanings. With words youpull up the underworld. Word, the paltriest and the mightiest.In words the emptiness and the fullness flow together. Hencethe word is an image of the God.”12 (3) “But if the word is asymbol, it means everything. When the way enters death andwe are surrounded by rot and horror, the way rises in the dark-ness and leaves the mouth as the saving symbol, the word.”13 (4)The dead woman: “Let me have the word—oh, that you cannothear! How difficult—give me the word!”14 It then materializes inJung’s hand as HAP, the phallus. (5) Jung’s soul: “You possess theword that should not be allowed to remain concealed.”15 (6) Jung:“What is my word? It is the stammering of a minor..Soul: “Theydo not see the fire, they do not believe your words, but they seeyour mark and unknowingly suspect you to be the messenger ofthe burning agony . . .You stutter, you stammer.”16 In the protocolsfor his memoir, Jung recalls bringing to the original experiencesin Liber Novas only a “highly clumsy speech.”17 Yet one instance(7) strongly belies that later emphasis: “I knew that Philemonhad intoxicated me and given me a language that was foreign tome and of a different sensitivity. All of this faded when the Godarose and only Philemon kept that language.”18

7 cw 9,1.

8 Martin Buber and Franz Rosenzweig, Scripture and Translation, tr. Lawrence Rosenwald with Everett Fox (Bloomington and Indianapolis: Indiana University Press, 1994),p. 49, citing Luther s Preface to his German Psalter.

9 Ibid., p. 69.

10 See above, p. 214.

11 See below, p. 298.

12 See below, p. 299.

13 See below, p. 310.

14 See below, p. 339.

15 See below, p. 346.

16 See below, p. 346.

17 See below, MP, p. 148.

18 See below, p. 339.

224 |

This last instance indicates that Jung later attributed themantic, dithyrambic speech of layer two in everything before theScrutinies section to Philemon. The literal intoxication describedhere is linguistic, a dramatized, ventriloquial version of Platonicdivine madness. It therefore underscores our attempt to faithfullyrender the stylistic registers of Liber Novus so as to present avital aspect of Jung's literary experiment, as he grapples withattempting to find the most fitting idiom in which to cast thetransformations of inner experience. Jung s search for the soul,then, stands at one with the search for appropriately dialogicaland differentiated language.

These instances in all their oscillations affect a reading ofJung's Collected Works, and counsel caution with applying itsconceptual tools to the task of reading and understanding LiberNovus. To take but one example, one begins to see that it is tooneat to equate the opposed yet related depths of Logos and Eroswith the conceptual and lyricaLmantic registers found in LiberNovus. Jung's "Commentary” on the Elijah-Salome relation-ship included here shows that relationship to be developmental, amystery play of "the formative process” that kindles love for thelowest in us.19 The modal span for language in Liber Novus thusanimates that mystery play but does not correspond directly toopposed psychological functions.

This complex respect for language instructs translators ofLiber Novus in navigating the underworld/redemptive tensionsspanned by its rhetoric. The great force behind the mantic tension inthat rhetoric occupied Jung in the brief Epilogue he inscribedin the calligraphic volume in 1959, two years before his death.Once again plying the seas of those illuminated pages, he seems tohave found any further summing-up to be unnecessary. Breakingoff in midsentence, he left the book to stand on its own, as one strandof discourse within his whole effort. That counterpoint requiredno comment, any more than did the three registers of languagewithin the book itself Ordeal was Commedia after all, calling for noretrospective theoretical justification. Liber Novus would survivethe gropings and peltings of reception. Jung had remarked in1957 to Aniela Jaffe that so much rubbish had been said abouthim, that any more didn't disturb him.20 That lifted pen thereforeconfidently consigned the book to its depth trajectory steeplyexpanding into the quarry it had become, with both his CollectedWorks and the lakeside tower at Bollingen as its final extractions.

In this note we have attempted to convey only the generalprinciples that have guided this translation. A full discussion ofthe choices that confronted us and a justification of the decisionstaken would fill a volume as ample as this one.

19 See Appendix B.

20 MP, p. 183.

EDITORIAL NOTE | 225

Editorial Note

SONU SHAM DASANI

Liber Novus is an unfinished manuscript corpus, and it is notcompletely clear how Jung intended to complete it, or how hewould have published it, had he decided to do so. We have aseries of manuscripts, of which no single version can be takenas final. Consequently, the text could be presented in a variety ofways. This note indicates the editorial rationale behind the presentedition.

The following is the sequence of extant manuscripts for LiberPrimus and Liber Secundus:

Black Books 2-5 (November 1913-April 1914)

Handwritten Draft (Summer 1914-1915)

Typed Drafi (circa 1915)

Corrected Drafi (with one layer of changes circa 1915;one layer of changes circa mid-l920s)

Calligraphic Volume (1915--1930, resumed in 1959,left incomplete)

Cary Bayness transcription (1924-1925)

Tale Manuscript. Liber Primus, minus the prologue(identical with Typed Draft)

Copy-Edited Draft of Liber Primus minus the prologue,with corrections in unknown hands (circa late 1950s;edited version of the Typed Draft)

For Scrutinies, we have:

Black Books 5-6 (April 1914-June 1916)

Calligraphic Septem Sermones (1916)

Printed Septem Sermones (1916)

Handwritten Draft (circa 1917)

Typed Draft (circa 19x8)

Cary Bayness transcription (1925) (27 pages, incomplete)

The arrangement presented here starts with a revision of CaryBaynes’s transcription and a fresh transcription of the remain-ing material in the calligraphic volume together with the TypedDraft of Scrutinies, with line-by-line comparisons with all extantversions. The last thirty pages are completed from the Draft. Themain variations between the different manuscripts concern the“second layer” of the text. These changes represent Jung s continuedwork of comprehending the psychological significance of thefantasies. As Jung considered Liber Novus to be an “attempt at anelaboration in terms of the revelation,” the changes between thedifferent versions present this “attempt at an elaboration,” andtherefore are an important part of the work itself Thus thenotes indicate significant changes between the different ver-sions, and they present material that clarifies the meaning orcontext of a particular section. Each manuscript layer is impor-tant and interesting, and a publication of all of them—whichwould run to several thousand pages—would be a task for thefuture.1

The criterion for including passages from the earliermanuscripts has been simply the question: does this inclusionhelp the reader comprehend what is talcing place? Aside fromthe intrinsic importance of these changes, noting them in thefootnotes serves a second purpose—it shows how carefully Jungworked at continually revising the text.

The Corrected Draft has two layers of corrections by Jung. Thefirst set of corrections appears to have been done after the Draftwas typed and before the transcription into the calligraphicvolume, as it appears that it was this manuscript that Jungtranscribed.2 A further set of corrections on approximately200 pages of the typescript appears to have been made afterthe calligraphic volume, and I would estimate that these weredone sometime in the mid-i920s. These corrections modernizethe language, and bring the terminology into relation with Jung sterminology from the period of Psychological Types. Additionalclarifications are also added. Jung even corrected material inthe Draft that was deleted in the calligraphic volume. I havepresented some of the significant changes in the footnotes.From them, it is possible for a reader to see how Jung wouldhave revised the whole text, had he completed this layer of cor-rections.

Subdivisions have been added in Liber Secundus, chapter 21,“The Magician,” and in Scrutinies for ease of reference. These areindicated by numbers in scrolled brackets: { }. Where possible,the date of each fantasy has been given from the Black Books. Thesecond layer added in the draft is indicated by [2], and themanuscript reverts to the sequence of the fantasies in the BlackBooks at the beginning of the following chapter. In the pas-sages where subdivisions have been added, the reversion to thesequence of the Black Books is indicated by [1].

The various manuscripts have different systems ofparagraphing. In the Draft, paragraphs often consist of one ortwo sentences, and the text is presented like a prose poem.At the other extreme, in the calligraphic volume, there arelengthy passages of text with no paragraph breaks. The mostlogical paragraphing appears in Cary Baynes’s transcription.She frequently took her cue for paragraph breaks from thepresence of colored initials. Because it is unlikely that shewould have reparagraphed the text without Jung s approval, herlayout has formed the point of departure for this edition. In someinstances, the paragraphing has been brought closer into linewith the Draft and the calligraphic volume. In the second halfof her transcription, Cary Baynes transcribed the Draft, becausethe calligraphic volume had not been completed. Here, I haveparagraphed the text in the same manner as established before.I believe that this presents the text in the clearest and easiest-to-follow form.

In the calligraphic volume, Jung illustrated certain initialsand wrote some in red and blue:, and sometimes increased thefont of the text. The layout here attempts to follow theseconventions. Because the initials in question aren’t always thesame in English and German, the choice of which initial to setin red in the English has been governed by its correspondinglocation in the text. The bolding and increase of font size hasbeen rendered by italics. The remainder of the text beyond thatwhich Jung transcribed in the calligraphic volume has been setfollowing the same conventions, to maintain consistency. In thecase of the Septem Sermones, the font coloring has followed Jung sprinted version of 1916.

The decision to include Scrutinies in sequence with and aspart of Liber Novus is based on the following editorial rationale:The material in the Black Books commences in November 1913.Liber Secundus closes with material from April 19, 1914, andScrutinies commences with material from the same day. The BlackBooks run consecutively until July 21, 1914, and recommence on

1 Interested readers may compare this edition with the sections from the Draft in the Kurt Wolff papers at Yale University and with Cary Baynes s transcriptionat the Contemporary Medical Archives at the Wellcome Collection, London. It is quite possible that other manuscripts may yet come to light.

2 There are also some paint marks on this manuscript.

226 | LIBER NOVUS

June 3, 1915. In the hiatus, Jung wrote the Handwritten Draft.When Cary Baynes transcribed Liber Novus between 1924and 1925, the first half of her transcription followed Liber Novusitself to the point reached by Jung in his own transcription intothe calligraphic volume. It continues by following the draft, andthen proceeds 27 pages into Scrutinies, ending midsentence.

At the end of Liber Secundus, Jung’s soul has ascendedto Heaven following the reborn God. Jung now thinks thatPhilemon is a charlatan, and comes to his “I,” whom he must livewith and educate. Scrutinies continues directly from this pointwith a confrontation with his “I.” The ascent of the rebornGod is referred to, and his soul returns and explains why shehad disappeared. Philemon reappears, and instructs Jung onhow to establish the right relation to his soul, the dead, theGods, and the daimons. In Scrutinies Philemon fully emerges andtakes on the significance that Jung attached to him both inthe 1925 seminar and in Memories. Only in Scrutinies do certainepisodes in Liber Primus and Liber Secundus become clear. By thesame token, the narrative in Scrutinies makes no sense if one hasnot read Liber Primus and Liber Secundus.

At two places in Scrutinies, Liber Primus and Liber Secundus arementioned in a way that strongly suggests that they are all part ofthe same work:

And then the War broke out. This opened my eyes aboutwhat I had experienced before and it also gave me thecourage to say all that I have written in the earlier part ofthis book.3

Since the God has ascended to the upper realms, OIAHMQNhas also become different. He first appeared to me as amagician who lived in a distant land, but then I felt hisnearness and, since the God has ascended, I knew that

OIAHM^N had intoxicated me and given me a languagethat was foreign to me and of a different sensitivity. All ofthis faded when the God arose and only OIAHMQN keptthat language. But I felt that he went on other ways than Idid. Probably the greater part of what I have written in theearlier part of this book was given to me by OIAHMQN.4

These references to the “earlier part of this book” suggest thatall of this indeed constitutes one book, and that Scrutinies wasconsidered by Jung to be part of Liber Novus.

This view is supported by the number of internal connectionsbetween the texts. One example is the fact that the mandalas inLiber Novus are closely connected to the experience of the self andthe realization of its centrality depicted only in Scrutinies. Anotherexample occurs in Liber Secundus, chapter 15; when Ezechiel andhis fellow Anabaptists arrive, they tell Jung that they are goingto Jerusalem’s holy places because they are not at peace, nothaving fully finished with life. In Scrutinies, the dead reappear,telling Jung that they have been to Jerusalem, but did not findwhat they sought there. At that point, Philemon appears andthe Septem Sermones begin. Perhaps Jung intended to transcribeScrutinies into the calligraphic volume and illustrate it; there areample blank pages.

On January 8,1958, Cary Baynes asked Jung: “Do you rememberthat you had me copy quite a bit of the Red Book itself whileyou were in Africa> I got as far as the beginning of the Prufungen[Scrutinies]. This goes beyond what Frau Jaffe put at K. W’s [KurtWolff] disposal and he would like to read it. Is that OK>”5 Jungreplied on January 24, “I have no objections against your lendingyour notes of the ‘Red Book’ to Mr. Wolff”6 Here Cary Baynes, too,seems to have regarded Scrutinies as part of Liber Novus.

In citations in the notes, ellipses have been indicated by threeperiods. No emphases have been added.

3 See below, p. 336.

4 See below, p. 339.

5 JA.

6JA.

THE WAT OF WHAT IS TO COME | 229

[fol- i(r)]»

The Way of What is to Come

Isaias dixit: quis credidit auditui nostro et brachium Domini cui revelatumest? et ascendet sicut virgultum coram eo et sicut radix de terra sitienti non estspecies ei neque decor et vidimus eum et non erat aspectus et desideravimus eum:despectum et novissimum virorum virum dolorum et scientem infirmitatemet quasi ahsconditus vultus eius et despectus unde nec reputavimus eum. verelanguores nostros ipse tulit et dolores nostros ipse portavit et nos putavimuseum quasi leprosum etpercussum a Deo et humiliatum. Cap. liii/iAv.

parvulus enim natus est nobis films datus est nobis etfactus est principatussuper umerum eius et vocabitur nomen eius Admirabilis consiliarius Deusfortis Pater futuri saeculi princeps pads, caput ix/vi.

[Isaiah said: Who hath believed our reports and to whom is thearm of the Lord revealed!1 2 3 4 5 For he shall grow up before him as atender plant, and as a root out of a dry ground: he hath no formnor comeliness; and when we shall see him, there is no beautythat we should desire him. He is despised and rejected of men;a man of sorrows, and acquainted with grief: and we hid as itwere our faces from him; he was despised, and we esteemed himnot. Surely he hath borne our griefs, and carried our sorrows:yet we did esteem him stricken, smitten of God, and afflicted.(Isaiah 53:1—4.)]-

[For unto us a child is born, unto us a son is given: and thegovernment shall be upon his shoulder: and his name shall becalled Wonderful, Counsellor, The mighty God, The everlastingFather, The Prince of Peace. (Isaiah $):6)]3

Ioannes dixit: et Verbum caro factum est et habitavit in nobis et vidimusgloriam eius gloriam quasi unigeniti a Patre plenum gratiae et veritatis.Ioann. Cap. i/xiiii.

[John said: And the Word was made flesh, and dwelt among us(and we beheld his glory, the glory as of the only begotten of theFather), full of grace and truth. (John 1:14).]

Isaias dixit: laetabitur deserta et invia et exultabit solitudo etfiorebit quasililium. germinans germinabit et exultabit laetabunda et laudans. tuncaperientur oculi caecorum et aures sordorum patebunt. tunc saliet sicutcervus claudus aperta erit lingua mutorum: quia scissae sunt in deserto aquae ettorrentes in solitudine et quae erat arida in stagnum et sitiens in fontesaquarum. in cubilibus in quibus prius dracones habitabant orietur virorcalami et iunci. et erit ibi semita et via sancta vocabitur. non transibit perearn pollutus et haec erit vobis directa via ita ut stulti non errent per earn.Cap. xxxv.

[Isaiah said: The wilderness and the solitary place shall be gladfor them; and the desert shall rejoice, and blossom as the rose.It shall blossom abundantly, and rejoice even with joy andsinging . . .Then the eyes of the blind shall be opened, and theears of the deaf shall be unstopped. Then shall the lame man leapas a hart, and the tongue of the dumb sing: for in the wildernessshall waters break out, and streams in the desert. And the parchedground shall become a pool, and the thirsty land springs of water:in the habitation of dragons, where each lay, shall be grass withreeds and rushes. And an highway shall be there, and a way, andit shall be called The way of holiness; the unclean shall not passover it; but it shall be for those: the wayfaring men, though fools,shall not err therein. (Isaiah 35:1-8) .]4

manu propria scriptum a C. G. Jung anno Domini mcmxv in domu suaKusnach Turicense

[Written by C. G. Jung with his own hand in his house inKusnacht/Zurich in the year 1915.]

/ [HI i(v)] [2] If I speak in the spirit of this time,5 I must say:no one and nothing can justify what I must proclaim to you.Justification is superfluous to me, since I have no choice, but Imust. I have learned that in addition to the spirit of this timethere is still another spirit at work, namely that which rules thedepths of everything contemporary6 The spirit of this time wouldlike to hear of use and value. I also thought this way, and myhumanity still thinks this way. But that other spirit forces menevertheless to speak, beyond justification, use, and meaning.Filled with human pride and blinded by the presumptuous spiritof the times, I long sought to hold that other spirit away fromme. But I did not consider that the spirit of the depths fromtime immemorial and for all the future possesses a greater powerthan the spirit of this time, who changes with the generations.The spirit of the depths has subjugated all pride and arrogance tothe power of judgment. He took away my belief in science, herobbed me of the joy of explaining and ordering things, and he letdevotion to the ideals of this time die out in me. He forced medown to the last and simplest things.

The spirit of the depths took my understanding and all myknowledge and placed them at the service of the inexplicableand the paradoxical. He robbed me of speech and writing foreverything that was not in his service, namely the melting togetherof sense and nonsense, which produces the supreme meaning.

But the supreme meaning is the path the way and the bridge to what is tocome. That is the God yet to come. It is not the coming God himself but hisimage which appears in the supreme meaning.7 God is an image, and thosewho worship him must worship him in the images of the supreme meaning.

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1 Medieval manuscripts were numbered by folios instead of pages. The front side of the folio is the recto (the right-hand page of an open book), and the back is the verso(the left-hand of an open book). In Liber Primus, Jung followed this practice. He reverted to contemporary pagination in Liber Secundus.

2 In 1921, Jung cited the first three verses of this passage (from Luthers Bible), noting: “The birth of the Savior, the development of the redeeming symbol, takes placewhere one does not expect it, and from precisely where a solution is most improbable” (Psychological Types, CW 6, §439).

3 In 1921, Jung cited this passage, noting: “The nature of the redeeming symbol is that of a child, that is the childlikeness or presuppositionlessness of the attitude belongsto the symbol and its function. This childlike5 attitude necessarily brings with it another guiding principle in place of self-will and rational intentions, whose godlikeness5is synonymous with ‘superiority.5 Since it is of an irrational nature, the guiding principle appears in a miraculous form. Isaiah expresses his connection veiy well (9:5) .. .Thesehonorific titles reproduce the essential qualities of the redeeming symbol. The criterion of godlike5 effect is the irresistible power of the unconscious impulses”

(Psychological Types, CW 6, §442-43).

4 In 1955/56, Jung noted that the union of the opposites of the destructive and constructive powers of the unconscious paralleled the Messianic state of fulfillment depictedin this passage (Mysterium Coniunctionis, CW 14, §258).

5 In Goethe's Faust, Faust says to Wagner: “What you call the spirit of the times / is fundamentally the gentlemans own mind, / in which the times are reflected”

(Faust 1, lines 577-79).

6 The Draft continues: “And then one whom I did not know, but who evidently had such knowledge, said to me: ‘What a strange task you have! You must disclose yourinnermost and lowermost.5 / This I resisted since I hated nothing more than that which seemed to me unchaste and insolent” (p. 1).

7 In Transformations and Symbols of the Libido (1912), Jung interpreted God as a symbol of the libido (CW B, §111). In his subsequent work, Jung laid great emphasis on thedistinction between the God image and the metaphysical existence of God (cf. passages added to the revised retitled 1952 edition. Symbols of Transformation, CW 5, §95).

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The supreme meaning is not a meaning and not an absurdityit is imageand force in one, magnificence and force together.

The supreme meaning is the beginning and the end. It is the bridge of goingacross and fulfillment?

The other Gods died of their temporality; yet the supreme meaning neverdies, it turns into meaning and then into absurdity, and out of the fire andblood of their collision the supreme meaning rises up rejuvenated anew.

The image of God has a shadow. The supreme meaning is real and casts ashadow. For what can be actual and corporeal and have no shadow>

The shadow is nonsense. It lacks force and has no continued existencethrough itself But nonsense is the inseparable and undying brother of thesupreme meaning.

Like plants, so men also grow, some in the light, others in the shadows.There are many who need the shadows and not the light.

The image of God throws a shadow that is just as great as itself

The supreme meaning is great and small, it is as wide as the space of thestarry Heaven and as narrow as the cell of the living body.

The spirit of this time in me wanted to recognize the great-ness and extent of the supreme meaning, but not its littleness.The spirit of the depths, however, conquered this arrogance, andI had to swallow the small as a means of healing the immortal inme. It completely burnt up my innards since it was inglorious andunheroic. It was even ridiculous and revolting. But the pliers ofthe spirit of the depths held me, and I had to drink the bitterestof all draughts.9

The spirit of this time tempted me with the thought that allthis belongs to the shadowiness of the God-image. This wouldbe pernicious deception, since the shadow is nonsense. But thesmall, narrow, and banal is not nonsense, but one of both of theessences of the Godhead.

I resisted recognizing that the everyday belongs to the imageof the Godhead. I fled this thought, I hid myself behind thehighest and coldest stars.

But the spirit of the depths caught up with me, and forced thebitter drink between my lips.10

The spirit of this time whispered to me: “This suprememeaning, this image of God, this melting together of the hotand the cold, that is you and only you.” But the spirit of thedepths spoke to me: “"You are an image of the unending world,all the last mysteries of becoming and passing away live in you.If you did not possess all this, how could you know?”

For the sake of my human weakness, the spirit of the depthsgave me this word. Yet this word is also superfluous, since Ido not speak it freely, but because I must. I speak because thespirit robs me of joy and life if I do not speak.121 am the serf whobrings it and does not know what he carries in his hand. It wouldburn his hands if he did not place it where his master orders himto lay it.

The spirit of our time spoke to me and said: “What direurgency could be forcing you to speak all this?” This was anawful temptation. I wanted to ponder what inner or outerbind could force me into this, and because I found nothing

that I could grasp, I was near to making one up. But withthis the spirit of our time had almost brought it about thatinstead of speaking, I was thinking again about reasons andexplanations. But the spirit of the depths spoke to me andsaid: “To understand a thing is a bridge and possibility ofreturning to the path. But to explain a matter is arbitrary andsometimes even murder. Have you counted the murderersamong the scholars?”

But the spirit of this time stepped up to me and laid beforeme huge volumes which contained all my knowledge. Their pageswere made of ore, and a steel stylus had engraved inexorablewords in them, and he pointed to these inexorable words andspoke to me, and said: “What you speak, that is madness.”

It is true, it is true, what I speak is the greatness and intoxicationand ugliness of madness.

But the spirit of the depths stepped up to me and said: “Whatyou speak is. The greatness is, the intoxication is, the undignified,sick, paltry dailiness is. It runs in all the streets, lives in all thehouses, and rules the day of all humanity. Even the eternal starsare commonplace. It is the great mistress and the one essence ofGod. One laughs about it, and laughter, too, is. Do you believe,man of this time, that laughter is lower than worship? Where isyour measure, false measurer?13 The sum of life decides in laughterand in worship, not your judgment.”

I must also speak the ridiculous. You coming men! You willrecognize the supreme meaning by the fact that he is laughterand worship, a bloody laughter and a bloody worship. A sacrificialblood binds the poles. Those who know this laugh and worship inthe same breath.

After this, however, my humanity approached me and said:“What solitude, what coldness of desolation you lay uponme when you speak such! Reflect on the destruction of beingand the streams of blood from the terrible sacrifice that thedepths demand.”14

But the spirit of the depths said: “No one can or should haltsacrifice. Sacrifice is not destruction, sacrifice is the foundationstone of what is to come. Have you not had monasteries? Havenot countless thousands gone into the desert? You should carrythe monastery in yourself. The desert is within you. The desertcalls you and draws you back, and if you were fettered to theworld of this time with iron, the call of the desert would break allchains. Truly, I prepare you for solitude.”

After this, my humanity remained silent. Something happenedto my spirit, however, which I must call mercy.

My speech is imperfect. Not because I want to shine withwords, but out of the impossibility of finding those words,

I speak in images. With nothing else can I express the wordsfrom the depths.

The mercy which happened to me gave me belief, hope, andsufficient daring, not to resist further the spirit of the depths, butto utter his word. But before I could pull myself together to reallydo it, I needed a visible sign that would show me that the spirit of

8 The terms hinubergehen (going across), Ubergang (going-across), Untergang (down-going), and Briicke (bridge) feature in Nietzsches Zarathustra in relation to thepassage from man to the Ubermensch (superman). For example, “What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is a going-across and a down-going. / I love those who do not know how to live except their lives be a down-going, for they are those who are going over” (tr. R. Hollingdale[Harmondsworth: Penguin, 1984], p. 44, tr. mod; words are as underlined in Jungs copy).

9 Jung seems to be referring to episodes that occur later in the text: the healing of Izdubar (Liber Secundus, ch. 9), and the drinking of the bitter drink prepared by thesolitary (Liber Secundus, ch. 20).

10 The Drajt continues: “Who drinks this drink will never again thirst for this world nor for the afterlife since he drank crossing and completion. He drank the hot meltingriver of life which congeals to hard ore in his soul and awaits new melting and mixture” (p. 4).

11 The calligraphic volume has: “this-^uprememaeanmg.”

12 The Drajt continues: “He who knows understands me and sees that I am not lying. May each one inquire of his own depth whether he needs what I say” (p. 4).

13 Lit. Vermessener. This also carries the connotation of the adjective vermessen, that is, a lack or loss of measure, and thus implies overconfidence, presumptuousness.

14 A reference to the vision that follows.

REFINDING THE SOUL | 23I

the depths in me was at the same time the ruler of the depths ofworld affairs.

I5It happened in October of the year 1913 as I was leaving alonefor a journey that during the day I was suddenly overcome inbroad daylight by a vision: I saw a terrible flood that covered allthe northern and low-lying lands between the North Sea and theAlps. It reached from England up to Russia, and from the coast ofthe North Sea right up to the Alps. I saw yellow waves, swimmingrubble, and the death of countless thousands.

This vision lasted for two hours, it confused me and made meill. I was not able to interpret it. Two weeks passed then the visionreturned, still more violent than before, and an inner voice spoke:“Look at it, it is completely real, and it will come to pass. You cannotdoubt this." I wrestled again for two hours with this vision, but itheld me fast. It left me exhausted and confused. And I thought mymind had gone crazy.16

From then on the anxiety toward the terrible event that stooddirectly before us kept coming back. Once I also saw a sea of bloodover the northern lands.

In the year 1914 in the month of June, at the beginning and end ofthe month, and at the beginning of July, I had the same dream threetimes: I was in a foreign land, and suddenly, overnight and right inthe middle of summer, a terrible cold descended from space. All seasand rivers were locked in ice, every green living thing had frozen.

The second dream was thoroughly similar to this. But the thirddream at the beginning of July went as follows:

I was in a remote English land.17 It was necessary that I returnto my homeland with a fast ship as speedily as possible.181 reachedhome quickly.19 In my homeland I found that in the middle ofsummer a terrible cold had fallen from space, which had turnedevery living thing into ice. There stood a leaf-bearing but fruit-less tree, whose leaves had turned into sweet grapes full of healingjuice through the working of the frost.20 I picked some grapesand gave them to a great waiting throng.21

In reality, now, it was so: At the time when the great warbroke out between the peoples of Europe, I found myself inScotland,22 compelled by the war to choose the fastest ship andthe shortest route home. I encountered the colossal cold thatfroze everything, I met up with the flood, the sea of blood, andfound my barren tree whose leaves the frost had transformed intoa remedy. And I plucked the ripe fruit and gave it to you and I donot know what I poured out for you, what bitter-sweet intoxicatingdrink, which left on your tongues an aftertaste of blood.

Believe me:23 It is no teaching and no instruction that I give you. On

what basis should I presume to teach you? I give you news of the way ofthis man, but not of your own way. My path is not your path therefore I/ cannot teach you.24 The way is within us, but not in Gods, nor in teachings,nor in laws. Within us is the way, the truth, and the life.

Woe betide those who live by way of examples! Life is not with them, ifyou live according to an example, you thus live the life of that example, butwho should live your own life if not your self> So live yourselves25

The signposts have fallen, unblazed trails lie before us.26 Do not be greedyto gobble up the fruits of foreign fields. Do you not know that you yourselvesare the fertile acre which bears everything that avails you?

Yet who today knows this? Who knows the way to the eternally fruitfulclimes of the souk You seek the way through mere appearances, you studybooks and give ear to all kinds of opinion. What good is all that?

There is only one way and that is your way.27

You seek the path > I warn you away from my own. It can also be thewrong way for you.

May each go his own way.

I will be no savior, no lawgiver, no master teacher unto you. You are nolonger little children.28

Giving laws, wanting improvements, making things easier, has all becomewrong and evil. May each one seek out his own way. The way leads tomutual love in community. Men will come to see and feel the similarity andcommonality of their ways.

Laws and teachings held in common compel people to solitude, so thatthey may escape the pressure of undesirable contact, but solitude makes peoplehostile and venomous.

Therefore give people dignity and let each of them stand apart, so that eachmay find his own fellowship and love it.

Power stands against power, contempt against contempt, love against love.Give humanity dignity, and trust that life will find the better way.

The one eye of the Godhead is blind, the one . ear of the Godhead is deaf,the order of its being is crossed by chaos. So be patient with the crippledness ofthe world and do not overvalue its consummate beauty.29

Refinding the Soul

[HI ii(r)]3°

Capi.31 1

[2] When I had the vision of the flood in October of the year1913, it happened at a time that was significant for me as a man.At that time, in the fortieth year of my life, I had achieved everythingthat I had wished for myself. I had achieved honor, power, wealth,knowledge, and every human happiness. Then my desire for the

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15 The Corrected Draft has: “I Beginning” (p. 7).

16 Jung discussed this vision on several occasions, stressing different details: in his 1925 seminar Analytical Psychology (p. 4if), to Mircea Eliade (see above, p. 201), and inMemories (pp. 199-200). Jung was on the way to Schaffhausen, where his mother-in-law lived; her fifty-seventh birthday was on October 17. The journey by train takesabout one hour.

17 The Draft continues: “with a friend (whose lack of farsightedness and whose improvidence I had in reality often noted)” (p. 8).

18 The Draft continues: “my friend, however, wanted to return on a small and slower ship, which I considered stupid and imprudent” (p. 8).

19 The Draft continues: “and there I found, strangely enough, my friend, who had evidently taken the same faster ship without my noticing” (pp. 8-9).

20 Ice wine is made by leaving grapes on the vine until they are frozen by frost. They are then pressed, and the ice is removed, leading to a highly concentrated delectablesweet wine.

21 The Draft continues: “This was my dream. All my efforts to understand it were in vain. I labored for days. Its impression, however, was powerful” (p. 9). Jung alsorecounted this dream in Memories (p. 200).

22 See introduction, p. 201.

23 In the Drift, this is addressed to “my friends” (p. 9).

24 Cf. the contrast to John 14:6: “Jesus said unto him, I am the way, the truth and the life: no man cometh unto the Father, but by me.”

25 The Draft continues: “This is not a law, but notice of the fact that the time of example and law, and of the straight line drawn in advance has become overripe” (p. 10).

26 The Drafi continues: “My tongue shall wither if I serve up laws, if I prattle to you about teachings. Those who seek such will leave my table hungry” (p. 10).

27 The Draft continues: “only one law exists, and that is your law. Only one truth exists, and that is your truth” (p. 10).

28 The Draft continues: “One should not turn people into sheep, but sheep into people. The spirit of the depth demands this, who is beyond present and past. Speak andwrite for those who want to listen and read. But do not run after men, so that you do not soil the dignity of humanity—it is a rare good. A sad demise in dignity is betterthan an undignified healing. Whoever wants to be a doctor of the soul sees people as being sick. He offends human dignity. It is presumptuous to say that man is sick.Whoever wants to be the soul’s shepherd treats people like sheep. He violates human dignity. It is insolent to say that people are like sheep. Who gives you the right tosay that man is sick and a sheep? Give him human dignity so he may find his ascendancy or downfall, his way” (p. 11).

29 The Draft continues: “This is all, my dear friends, that I can tell you about the grounds and aims of my message, which I am burdened with like the patient donkey witha heavy load. He is glad to put it down” (p. 12).

30 In the text, Jung identifies the white bird as his soul. For Jung’s discussion of the dove in alchemy, see Mysterium Coniunctioms (1955/56) (CW14, §81).

31 The Corrected Draft has: “First Nights' (p. 13).

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increase of these trappings ceased, the desire ebbed from meand horror came over me.32 The vision of the flood seized meand I felt the spirit of the depths, but I did not understandhim.33 Yet he drove me on with unbearable inner longing andI said:

[i]34 “My soul, where are you? Do you hear me? I speak, I callyou—are you there?’ I have returned, I am here again. I haveshaken the dust of all the lands from my feet, and I have cometo you, I am with you. After long years of long wandering, Ihave come to you again. Should I tell you everything I haveseen, experienced, and drunk in? Or do you not want to hearabout all the noise of life and the world? But one thing youmust know: the one thing I have learned is that one must livethis life.

This life is the way, the long sought-after way to theunfathomable, which we call divine.3S There is no other wayall other ways are false paths. I found the right way, it led me toyou, to my soul. I return, tempered and purified. Do you stillknow me? How long the separation lasted! Everything has becomeso different. And how did I find you? How strange my journeywas! What words should I use to tell you on what twisted pathsa good star has guided me to you? Give me your hand, my almostforgotten soul. How warm the joy at seeing you again, you longdisavowed soul. Life has led me back to you. Let us thank thelife I have lived for all the happy and all the sad hours, for everyjoy, for every sadness. My soul, my journey should continue withyou. I will wander with you and ascend to my solitude.”36

[2] The spirit of the depths forced me to say this and at thesame time to undergo it against myself, since I had not expectedit then. I still labored misguidedly under the spirit of this time,and thought differently about the human soul. I thought andspoke much of the soul. I knew many learned words for her, Ihad judged her and turned her into a scientific object.37 I didnot consider that my soul cannot be the object of my judgmentand knowledge; much more are my judgment and knowledge the

objects of my soul.38 Therefore the spirit of the depths forced meto speak to my soul, to call upon her as a living and self-existingbeing. I had to become aware that I had lost my soul.

From. this we learn how the spirit of the depths considers thesoul: he sees her as a living and self-existing being, and with thishe contradicts the spirit of this time for whom the soul is a thingdependent on man, which lets herself be judged and arranged,and whose circumference we can grasp. I had to accept that whatI had previously called my soul was not at all my soul, but adead system.39 Hence I had to speak to my soul as to somethingfar off and unknown, which did not exist through me, but throughwhom I existed.

He whose desire turns away from outer things, reaches theplace of the soul.40 If he does not find the soul, the horror ofemptiness will overcome him, and fear will drive him with a whiplashing time and again in a desperate endeavor and a blind desirefor the hollow things of the world. He becomes a fool throughhis endless desire, and forgets the way of his soul, never to findher again. He will run after all things, and will seize hold ofthem, but he will not find his soul, since he would find her onlyin himself. Truly his soul lies in things and men, but the blindone seizes things and men, yet not his soul in things and men. Hehas no knowledge of his soul. How could he tell her apart fromthings and men? He could find his soul in desire itself, but notin the objects of desire. If he possessed his desire, and his desiredid not possess him, he would lay a hand on his soul, since hisdesire is the image and expression of his soul.41

If we possess the image of a thing, we possess half the thing.

The image of the world is half the world. He who possessesthe world but not its image possesses only half the world, sincehis soul is poor and has nothing. The wealth of the soul exists inimages42 He who possesses the image of the world, possesses halfthe world, even if his humanity is poor and owns nothing.43 Buthunger makes the soul into a beast that devours the unbearableand is poisoned by it. My friends, it is wise to nourish the soul,otherwise you will breed dragons and devils in your heart.44

32 The Handwritten Draft has: “Dear Friends!” (p. 1). The Draft has “Dear Friends!” (p. 1). In his lecture at the ETH on June 14, 1935, Jung noted: “A point exists at aboutthe thirty-fifth year when things begin to change, it is the first moment of the shadow side of life, of the going down to death. It is clear that Dante found this point andthose who have read Zarathustra will know that Nietzsche also discovered it. When this turning point comes people meet it in several ways: some turn away from it; oth-ers plunge into it; and something important happens to yet others from the outside. If we do not see a thing Fate does it to us” (Barbara Hannah, ed., Modern PsychologyVol 1 and 2: Notes on Lectures given at the Eidgenossiche Technische Hochschule, Zurich, by Prof. Dr. C. G.Jung, October 1933-July 1935, 2nd ed. [Zurich: privately printed, 1959], p.

223).

33 O11 October 27,1913, Jung wrote to Freud breaking off relations with him and resigning as editor of the Jahrbuchfur Psychoanalytische und Psychopathologische Forschungen(William McGuire, ed., The Freud/Jung Letters, tr. R. Mannheim and R.F.C. Hull [Princeton: Princeton University Press/Bollingen Series, 1974], p. 550).

34 November 12,1913. After “longing,” the Draft has “at the beginning of the following month, I seized my pen and began writing this” (p. 13).

35 This affirmation occurs a number of times in Jung’s later writings—see for example, Jane Pratt, “Notes on a talk given by C. G. Jung: ‘Is analytical psychology a religion?’ ”Spring Journal of Archetypal Psychology and Jungian Thought (1972), p. 148.

36 Jung later described his personal transformation at this time as an example of the beginning of the second half of life, which frequently marked a return to the soul,after the goals and ambitions of the first half of life had been achieved (Symbols of Transformation [1952], CW 5, p. xxvi); see also “The turning point of life” (1930, CW 8).

37 Jung is referring here to his earlier work. For example, he had written in 1905, “Through the associations experiment we are at least given the means to pave the way forthe experimental research of the mysteries of the isick sold” (“The psychopathological meaning of the associations experiment,” CW 2, §897).

38 In Psychological Types (1921) Jung noted that in psychology, conceptions are “a product of the subjective psychological constellation of the researcher” (CW 6, §9). Thisreflexivity formed an important theme in his later work (see my Jung and the Making of Modern Psychology: The Dream of a Science, §1).

39 The Draft continues: “a dead system that I had contrived, assembled from so-called experiences and judgments” (p. 1 <S).

40 In 1913, Jung called this process the introversion of the libido (“On the question of psychological types,” CW 6).

41 In 1912, Jung had written, “It is a common error to judge longing in terms of the quality of the object... Nature is only beautifi.il on account of the longing and love accorded to itby man. The aesthetic attributes emanating therefrom apply first and foremost to the libido, which alone accounts for the beauty of nature” (Tran formations and Symbolsof the Libido, CW B, §147).

42 In Psychological Types, Jung articulated this primacy of the image through his notion of esse in anima (CW 6, §66ff, §71 iff). In her diary notes, Cary Baynes commentedon this passage: "What struck me especially was what you said about the “Bild” [image] being half the world. That is the thing that makes humanity so dull. Theyhave missed understanding that thing. The world, that is the thing that holds them rapt. ‘Das Bild’, they have never seriously considered unless they have been poets”(February 8,1924, CFB).

43 The Draft continues: “He who strives only for things will sink into poverty as outer wealth increases, and his soul will be afflicted by protracted illness” (p. 17).

44 The Draft continues: “This parable about refinding the soul, my friends, is meant to show you that you have only seen me as half a man, since my soul had lost me.

I am certain that you did not notice this; because how many are with their souls today? Yet without the soul, there is no path that leads beyond these times” (p. 17).

In her diary notes Cary Baynes commented on this passage: “February 8th [1924]. I came to your conversation with your soul. All that you say is said in the right wayand is sincere. It is no cry of the young man awakening into life but that of the mature man who has lived fully and richly in ways of the world and yet knows almostabruptly one night, say, that he has missed the essence. The vision came at the height of your power, when you could have gone on just as you were with perfect worldlysuccess. I do not know how you were strong enough to give it heed. I am really for everything you say and understand it. Everyone who has lost the connection with hissoul or has known how to give it life ought to have a chance to see this book. Every word so far lives for me and strengthens me just where I feel weak, but as you saythe world is very far away from it in mood today That does not matter too much, a book can swing even a whole world if it is written in fire and blood” (CFB).

SOUL AND GOD | 233

[HI ii(r)2]45Cap. ii.

On the second night I called out to my soul:46

“I am weary my soul, my wandering has lasted too long, mysearch for myself outside of myself Now I have gone throughevents and find you behind all of them. For I made discoverieson my erring through events, humanity, and the world. I foundmen. And you, my soul, I found again, first in images within menand then you yourself. I found you where I least expected you.You climbed out of a dark shaft. You announced yourself to mein advance in dreams.47 They burned in my heart and drove me toall the boldest acts of daring, and forced me to rise above myselfYou let me see truths of which I had no previous inkling. You letme undertake journeys, whose endless length would have scaredme, if the knowledge of them had not been secure in you.

I wandered for many years, so long that I forgot that Ipossessed a soul.48 Where were you all this time?5 Which Beyondsheltered you and gave you sanctuary?5 Oh, that you must speakthrough me, that my speech and I are your symbol and expression!How should I decipher you?"

Who are you, child?5 My dreams have represented you as achild and as a maiden.49 I am ignorant of your mystery.50 Forgiveme if I speak as in a dream, like a drunkard—are you God?" Is Goda child, a maiden?551 Forgive me if I babble. No one else hears me.I speak to you quietly, and you know that I am neither a drunkardnor someone deranged, and that my heart twists in pain from thewound, whose darkness delivers speeches full of mockery: “Youare lying to yourself! You spoke so as to deceive others and makethem believe in you. You want to be a prophet and chase afteryour ambition.” The wound still bleeds, and I am far from beingable to pretend that I do not hear the mockery.

How strange it sounds to me to call you a child, you who stillhold the alhwithout-end in your hand.521 went on the way of theday, and you went invisibly with me, putting the pieces togethermeaningfully, and letting me see the whole in each part.

You took away where I thought to take hold, and you gave mewhere I did not expect anything and time and again you broughtabout fate from new and unexpected quarters. Where I sowed,you robbed me of the harvest, and where I did not sow, you giveme fruit a hundredfold. And time and again I lost the path and

found it again where I would never have foreseen it. You upheldmy belief, when I was alone and near despair. At every decisivemoment you let me believe in myself.”

[2] Like a tired wanderer who had sought nothing in the worldapart from her, shall I come closer to my soul. I shall learn thatmy soul finally lies behind everything, and if I cross the world,I am ultimately doing this to find my soul. Even the dearest arethemselves not the goal and end of the love that goes on seeking,they are symbols of their own souls.

My friends, do you guess to what solitude we ascend?"

I must learn that the dregs of my thought, my dreams, are thespeech of my soul. I must carry them in my heart, and go back andforth over them in my mind, like the words of the person dearestto me. Dreams are the guiding words of the soul. Why should Ihenceforth not love my dreams and not make their riddling imagesinto objects of my daily consideration?" You think that the dream isfoolish and ungainly. What is beautiful?" What is ungainly?5 Whatis clever?" What is foolish?5 The spirit of this time is your measure,but the spirit of the depths surpasses it at both ends. Only thespirit of this time knows the difference between large and small.But this difference is invalid, like the spirit which recognizes it. /

The spirit of the depths even taught me to consider my actionand my decision as dependent on dreams. Dreams pave the wayfor life, and they determine you without you understanding theirlanguage.53 One would like to learn this language, but who canteach and learn it?5 Scholarliness alone is not enough; there is aknowledge of the heart that gives deeper insight.54 The knowledgeof the heart is in no book and is not to be found in the mouthof any teacher, but grows out of you like the green seed from thedark earth. Scholarliness belongs to the spirit of this time, butthis spirit in no way grasps the dream, since the soul is everywherethat scholarly knowledge is not.

But how can I attain the knowledge of the heart?" You canattain this knowledge only by living your life to the full. Youlive your life fully if you also live what you have never yet lived,but have left for others to live or to think.55 Yon will say: “But Icannot live or think everything that others live or think.” Butyou should say: “The life that I could still live, I should live, andthe thoughts that I could still think, I should think” It appearsas though you want to flee from yourself so as not to have tolive what remains unlived until now.56 But you cannot flee from

fol. ii(r)/ii(v)

45 In 1945, Jung commented on the symbolism of the bird and serpent in connection with the tree, “The philosophical tree” (ch. 12, CW 13).

46 November 14, 1913.

47 The Draft continues: “which were dark to me, and which I sought to grasp in my own inadequate way” (p. 18).

48 The Drafi continues: “I belonged to men and things. I did not belong to myself.” I11 Black Book 2, Jung states that he wandered for eleven years (p. 19). He had stopped

writing in this book in 1902, talcing it up again in the autumn of 1913.

49 Black Book 2 continues: “And I found you again only through the soul of the woman” (p. 8).

50 Black Book 2 continues: “Look, I bear a wound that is as yet not healed: my ambition to make an impression” (p. 8).

51 Black Book 2 continues: “I must tell myself most clearly: does He use the image of a child that lives in every mans’ soul? Were Horus, Tages, and Christ not children?

Dionysus and Heracles were also divine children. Did Christ, the God of man, not call himself the son of man? What was his innermost thought in doing so? Should thedaughter of man be Gods name?” (p. 9).

52 The Drafi continues: “How thick the earlier darkness was! How impetuous and how egotistic my passion was, subjugated by all the daimons of ambition, the desire forglory, greed, uncharitableness, and zeal! How ignorant I was at the time! Life tore me away, and I deliberately moved away from you and I have done so for all theseyears. I recognize how good all of this was. But I thought that you were lost, even though I sometimes thought that I was lost. But you were not lost. I went on the wayof the day. You went invisibly with me and guided me step by step, putting the pieces together meaningfiilly” (pp. 20—21).

53 In 1912, Jung endorsed Maeder’s notion of the prospective function of the dream (“An attempt at an account of psychoanalytic theory,” CW 4, §452). In a discussion inthe Zurich Psychoanalytical Society on January 31,1913, Jung said: “The dream is not only die fulfillment of infantile desires, but also symbolizes the future ... The dreamprovides the answer through the symbol, which one must understand” (MZS, p. 5). On the development of Jungs dream dieory, see my Jung and the Making of ModernPsychology: The Dream of a Science, §2.

54 This echoes Blaise Pascals famous statement, “The heart has its reasons of which reason knows nothing” (Pensees, 423 [London: Penguin, 1660/1995], p. 127). Jung’scopy of Pascals work contains a number of marginal marks.

55 In 1912, Jung argued that scholarliness was insufficient if one wanted to become a “knower of the human soul.” To do this, one had to “hang up exact science and putaway the scholar’s gown, to say farewell to his study and wander with human heart through the world, through the horror of prisons, mad houses and hospitals, throughdrab suburban pubs, in brothels and gambling dens, through the salons of elegant society, the stock exchanges, the socialist meetings, the churches, the revivals andecstasies of the sects, to experience love, hate and passion in every form in one’s body” (“New paths of psychology,” CW 7, §409).

56 In 1931, Jung commented on the pathogenic consequences of the unlived life of parents upon their children: “What usually has the strongest psychic effect on the childis the life which the parents . . . have not lived. This statement would be rather too perfunctory and superficial if we did not add by way of qualification: that part oftheir lives which might have been lived had not certain somewhat threadbare excuses prevented the parents from doing so” (“Introduction to Frances Wickes, Analyseder Kinderseele,’ ” CW 17, §87).

234 | LIBER primus fol. ii(v)/iii(r)

yourself. It is with you all the time and demands fulfillment.If you pretend to be blind and dumb to this demand, you feignbeing blind and deaf to yourself. This way you will never reachthe knowledge of the heart.

The knowledge of your heart is how your heart is.

From a cunning heart you will know cunning.

From a good heart you will know goodness.

So that your understanding becomes perfect, consider that yourheart is both good and evil. You ask, “What? Should I also live evil?”

The spirit of the depths demands: "The life that you could stilllive, you should live. Well-being decides, not your well-being, notthe well-being of the others, but only well-being.”

Well-being is between me and others, in society. I, too, lived—which I had not done before, and which I could still do. I livedinto the depths, and the depths began to speak. The depths taughtme the other truth. It thus united sense and nonsense in me.

I had to recognize that I am only the expression and symbol ofthe soul. In the sense of the spirit of the depths, I am as I am inthis visible world a symbol of my soul, and I am thoroughly a serf,completely subjugated, utterly obedient. The spirit of the depthstaught me to say: "I am the servant of a child.” Through this dictumI learn above all the most extreme humility, as what I most need.

The spirit of this time of course allowed me to believe in myreason. Fie let me see myself in the image of a leader with ripethoughts. But the spirit of the depths teaches me that I am aservant, in fact the servant of a child. This dictum was repugnantto me and I hated it. But I had to recognize and accept that mysoul is a child and that my God in my soul is a child.57

if you are boys; your God is a woman.

if you are women, your God is a boy.

if you are men, your God is a maiden.

The God is where you are not.

So: it is wise that one has a God; this serves for your perfection.

A maiden is the pregnant future.

A boy is the engendering future.

A woman is: having given birth.

A man is: having engendered.

So: if you are childlike beings now, your God will descend from the heightof ripeness to age and death.

But if you are developed beings, having engendered or given birth, in bodyor in soul so your God rises from the radiant cradle., to the incalculable heightof the future, to the maturity and fullness of the coming time.

He who still has his life before him is a child.

He who lives life in the present is developed.

if you thus live all that you can live, you are developed.

He who is a child in this time, his God'dies.

He who is developed in this time, his God continues to live.

The spirit of the depths teaches this mystery.

Prosperous and woeful are those whose God is developed!

Prosperous and woeful are those whose God is a child!

What is better, that man has life ahead of him, or that God does>

I know no answer. Live; the unavoidable decides.

The spirit of the depths taught me that my life is encompassed by the divinechild.58 From his hand everything unexpected came to me, everything living.

This child is what I feel as an eternally springing youth in me.59

In childish men you feel the hopeless transience. All that you saw passingis yet to come for him. His future is full of transience.

But the transience of the things coming toward you has never yet experi-enced a human meaning.

Tour continuing to live is a living onward. You engender and give birthto what is to come, you are fecund, you live onward.

The childish is unfruitful, what is to come to him is what already has beenengendered and already withered. It does not live onward.60

My God is a child, so wonder not that the spirit of this time inme is incensed to mockery and scorn. There will be no one whowill laugh at me as I laughed at myself.

Your God should not be a man of mockery, rather you yourselfwill be the man of mockery You should mock yourself and riseabove this. If you have still not learned this from the old holybooks, then go there, drink the blood and eat the flesh of him whowas mocked61 and tormented for the sake of our sins, so that youtotally become his nature, deny his being-apart-from-you; youshould be he himself, not Christians but Christ, otherwise youwill be of no use to the coming God.

Is there any one among you who believes he can be spared theway? Can he swindle his way past the pain of Christ? I say: "Sucha one deceives himself to his own detriment. He beds down onthorns and fire. No one can be spared the way of Christ, since thisway leads to what is to come. You should all become Christs.62

You do not overcome the old teaching through doing less, butthrough doing more. Every step closer to my soul excites the scornfullaughter of my devils, those cowardly ear-whisperers and poison-mixers.It was easy for them to laugh, since I had to do strange things.

On the Service of the Soul

[HI ii(v)]

Cap. iii.

63On the following night I had to write down all the dreamsthat I could recollect, true to their wording.64 The meaningof this act was dark to me. Why all this? Forgive the fuss thatrises in me. Yet you want me to do this. What strange thingsare happening to me? I know too much not to see on what

57 In the 1925 seminar, Jung explained his thoughts at this time: "These ideas about the anima and animus led me ever further afield into metaphysical problems, and more thingscrept up for reexamination. At that time I was on the Kantian basis that there were things that could never be solved and that therefore should not be speculated about, butit seemed to me that if I could find such definite ideas about the anima, it was quite worthwhile to try to formulate a conception of God. But I could arrive at nothingsatisfactory and thought for a time that perhaps the anima figure was the deity. I said to myself that perhaps men had had a female God originally, but growing tired ofbeing governed by women, they had then overthrown this God. I practically threw the whole metaphysical problem into the anima and conceived of it as the dominatingspirit of psyche. In this way I got into a psychological argument with myself about the problem of God” (Analytical Psychology, p. 46).

58 In 1940, Jung presented a study of the motif of the divine child, in a collaborative volume with the Hungarian classicist Karl Kerenyi (see "On the psychology of thechild archetype,” C W 9, l). Jung wrote that the child motif occurs frequently in the individuation process. It does not represent one’s literal childhood, as is emphasizedby its mythological nature. It compensates the onesidedness of consciousness and paves the way for the future development of the personality. In certain conditions ofconflict, the unconscious psyche produces a symbol that unites the opposites. The child is such a symbol. It anticipates the self, which is produced through the synthesisof the conscious and unconscious elements of the personality. The typical fates that befall the child indicate the land of psychic events accompanying the genesis of theself. The wonderful birth of the child indicates that this happens psychically as opposed to physically.

59 In 1940, Jung wrote: "an essential aspect of the child motif is its futural character. The child is potential future” (“On the psychology of the child archetype,” CW 9,1, §278).

60 The Draft continues: “My friends, as you can see, mercy is granted to the developed, not the childish. I thank my God for this message. Do not let the teachings ofChristianity deceive you! Its teachings are good for the most mature minds of bygone time. Today, it serves immature minds. Christianity no longer promises us grace,and yet we still need mercy That which I tell you is the way of what is to come, my way to mercy” (p. 27).

61 I.e., Christ. Cf. Jung, “Transformation symbolism in the mass” (1942, CW 11).

62 In Answer to Job Jung noted: “Through the indwelling of the third divine person in man, namely the Holy Ghost, a christification of the many arises” (1952, CW II, §758).

63 November 15,1913.

64 In Black Book 2, Jung wrote down here the two pivotal dreams he had when he was nineteen years old which led him to turn to natural science (p. 13 f); they are describedin Memories, p. losf

THE DESERT | 235

swaying bridges I go. Where are you leading me? Forgive myexcessive apprehension, brimful of knowledge. My foot hesitatesto follow you. Into what mist and darkness does your path lead?Must I also learn to do without meaning? If this is what youdemand, then so be it. This hour belongs to you. What is there,where there is no meaning? Only nonsense, or madness, it seemsto me. Is there also a supreme meaning? Is that your meaning,my soul? I limp after you on crutches of understanding. I ama man and you stride like a God. What torture! I must returnto myself, to my smallest things. I saw the things of my soul assmall, pitiably small. You force me to see them as large, to makethem large. Is that your aim? I follow, but it terrifies me. Hearmy doubts, otherwise I cannot follow, since your meaning is asupreme meaning, and your steps are the steps of a God.

I understand, I must not think either; should thought, too, nolonger be? I should give myself completely into your hands—butwho are you? I do not trust you. Not once to trust, is that my lovefor you, my joy in you? Do I not trust every valiant man, and notyou, my soul? Your hand lies heavy on me, but I will, I will. HaveI not sought to love men and trust them, and should I not do thiswith you? Forget my doubts, I know it is ignoble to doubt you.You know how difficult it is for me to set aside the beggar’s prideI take in my own thought. I forgot that you are also one of myfriends, and have the first right to my trust. Should what I givethem not belong to you? I recognize my injustice. It seems to methat I despised you. My joy at finding you again was not genuine.I also recognize that the scornful laughter in me was right.

I must learn to love you.65 Should I also set aside selYjudgment?I am afraid. Then the soul spoke to me and said: “This feartestifies against me!” It is true, it testifies against you. It kills theholy trust between you and me.

[2] How hard is fate! if you take a step toward your soul you will at firstmiss the meaning. You will believe that you have sunk into meaninglessness,into eternal disorder. You will be right! Nothing will deliver you from disorderand meaninglessness, since this is the other half of the world.

Your God is a child[ so long as you are not childlike. Is the child order;meaning> Or disorder; caprice> Disorder and meaninglessness are the motherof order and meaning. Order and meaning are things that have become andare no longer becoming.

You open the gates of the soul to let the dark flood of chaos flow into yourorder and meaning. If you marry the ordered to the chaos you produce thedivine child, the supreme meaning beyond meaning and meaninglessness.

You are afraid to open the door> I too was afraid' since we had forgottenthat God is terrible. Christ taught: God is love.66 But you should know thatlove is also terrible.

I spoke to a loving soul and as I drew nearer to her; I was overcome byhorror, and I heaped up a wall of doubt; and did not anticipate that I thuswanted to protect myself from my fearful soul.

You dread the depths; it should horrify you, since the way of what is tocome leads through it. You must endure the temptation of fear and doubt;and at the same time acknowledge to the bone that your fear is justified andyour doubt is reasonable. How otherwise / could it be a true temptation and atrue overcoming>

Christ totally overcomes the temptation of the devil but not the temptationof God to good and reason.67 Christ thus succumbs to cursing.68

You still have to learn this, to succumb to no temptation, but to do every-thing of your own will; then you will be free and beyond Christianity.

I have had to recognize that I must submit to what I fear; yes, even more,that I must even love what horrifies me. We must learn such from that saintwho was disgusted by the plague infections; she drank the pus of plague boils andbecame aware that it smelled like roses. The acts of the saint were not in vain.69

In everything regarding your salvation and the attainment of mercy, youare dependent on your soul. Thus no sacrifice can be too^greatfior you. if yourvirtues hinder you from salvation, discard them, since they have become evilto you. The slave to virtue finds the way as little as the slave to vices.70

if you believe that you are the master of your soul, then become her ser-vant. if you were her servant, make yourself her master, since she needs to beruled. These should be your first steps.

During six further nights, the spirit of the depths was silent inme, since I swayed between fear, defiance, and nausea, and waswholly the prey of my passion. I could not and did not want tolisten to the depths. But on the seventh night, the spirit of thedepths spoke to me: “Look into your depths, pray to your depths,waken the dead.”71

But I stood helpless and did not know what I could do. Ilooked into myself, and the only thing I found within was thememory of earlier dreams, all of which I wrote down withoutknowing what good this would do. I wanted to throw everythingaway and return to the light of day. But the spirit stopped me andforced me back into myself.

The Desert

[HI iii(r>]

Cap. iv.

72Sixth night. My soul leads me into the desert, into the desertof my own self. I did not think that my soul is a desert, a barren,hot desert, dusty and without drink. The journey leads throughhot sand, slowly wading without a visible goal to hope for? Howeerie is this wasteland. It seems to me that the way leads so faraway from mankind. I take my way step by step, and do not knowhow long my journey will last.

Why is my self a desert? Have I lived too much outside of myselfin men and events? Why did I avoid my self? Was I not dear to

fol. ii(v) / iii(r)

65 In Black Book 2, Jung noted here: “Here, someone stands beside me and whispers terrible things into my ear: ‘You write to be printed and circulated among people. You wantto cause a stir through the unusual. Nietzsche did this better than you. You are imitating Saint Augustine5 55 (p. 20). The reference is to Augustine’s Confessions (400CE), a devotional work written when he was forty-five years old, in which he narrates his conversion to Christianity in an autobiographical form (Corfessions, tr. H. Chadwick[Oxford: Oxford University Press, 19 91]). The Confessions are addressed to God, and recount the years of his wandering from God and the manner of his return. Echoing thisin the opening sections of Liber Novus, Jung addresses his soul and recounts the years of his wandering away from her, and the manner of his return. In his published works,Jung frequendy cited Augustine, and referred to his Corfessions several times in Transformations and Symbols of the Libido.

66 The first letter of John: “God is love. Whoever lives in love lives in God, and God in him” (1 John 4:16).

67 Christ was tempted by the devil for forty days in the desert (Luke 4:1—13).

68 Matthew 21:18-20 : “Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon,but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marveled,saying. How soon is the fig tree withered away!” In 1944 Jung wrote: “The Christian—my Christian—knows no curse formulas; indeed he does not even sanction thecursing of the innocent fig-tree by the rabbi Jesus” (“Why I have not adopted the ‘Catholic truth5?” CW18, §1468).

69 The Draft continues: “They may serve for your redemption” (p. 34).

70 In Thus Spoke Zarathustra, Nietzsche wrote: “And even when one has all the virtues, there is still one thing to remember: to send even these virtues to sleep at the propertime” (“Of the chairs of virtue,” p. 56). In 1939 Jung commented on the Eastern notion of liberation from virtues and vices ("Commentary to the ‘Tibetan Book of GreatLiberation,” CW II, §826).

71 November 22,1913. In Black Book 2, this sentence reads "says a voice” (p. 22). On November 21 Jung had given a presentation to the Zurich Psychoanalytical Society on

“Formulations on the psychology of the unconscious.” c

72 November 28, 1913.

236 I LIBER PRIMUS fol. iii(r)/iii(v)

myself? But I have avoided the place of my soul. I was my thoughts,after I was no longer events and other men. But I was not myself, confronted with my thoughts. I should also rise up above mythoughts to my own self My journey goes there, and that is why itleads away from men and events into solitude. Is it solitude, to bewith oneself? Solitude is true only when the self is a desert.73 ShouldI also make a garden out of the desert? Should I people a desolateland? Should I open the airy magic garden of the wilderness? Whatleads me into the desert, and what am I to do there? Is it a deceptionthat I can no longer trust my thoughts? Only life is true, and onlylife leads me into the desert, truly not my thinking, that would like toreturn to thoughts, to men and events, since it feels uncanny in thedesert. My soul, what am I to do here? But my soul spoke to me andsaid, “Wait.” I heard the cruel word. Torment belongs to the desert.74

Through giving my soul all I could give, I came to the place ofthe soul and found that this place was a hot desert, desolate andunfruitful. No culture of the mind is enough to make a gardenout of your soul. I had cultivated my spirit, the spirit of this timein me, but not that spirit of the depths that turns to the thingsof the soul, the world of the soul. The soul has its own peculiarworld. Only the self enters in there, or the man who has completelybecome his self, he who is neither in events, nor in men, nor inhis thoughts. Through the turning of my desire from things andmen, I turned my self away from things and men, but that isprecisely how I became the secure prey of my thoughts, yes, Iwholly became my thoughts.

[2] I also had to detach myself from my thoughts through turningmy desire away from them. And at once, I noticed that my selfbecame a desert, where only the sun of unquiet desire burned. Iwas overwhelmed by the endless infertility of this desert. Even ifsomething could have thrived there, the creative power of desirewas still absent. Wherever the creative power of desire is, theresprings the soil’s own seed. But do not forget to wait. Did you notsee that when your creative force turned to the world, how thedead things moved under it and through it, how they grew andprospered, and how your thoughts flowed in rich rivers? If yourcreative force now turns to the place of the soul, you will see howyour soul becomes green and how its field bears wonderful fruit.

Nobody can spare themselves the waiting and most will beunable to bear this torment, but will throw themselves with greedback at men, things, and thoughts, whose slaves they will becomefrom then on. Since then it will have been clearly proved that thisman is incapable of enduring beyond things, men, and thoughts,and they will hence become his master and he will become theirfool, since he cannot be without them, not until even his soulhas become a fruitful field. Also he whose soul is a garden, needsthings, men, and thoughts, but he is their friend and not theirslave and fool.

Everything to come was already in images: to find their soul,the ancients went into the desert.75 This is an image. The ancientslived their symbols, since the world had not yet become real forthem. Thus they went into the solitude of the desert to teachus that the place of the soul is a lonely desert. There they found

the abundance of visions, the fruits of the desert, the wondrousflowers of the soul. Think diligently about the images that theancients have left behind. They show the way of what is to come.Look back at the collapse of empires, of growth and death, of thedesert and monasteries, they are the images of what is to come.Everything has been foretold. But who knows how to interpret it?

When you say that the place of the soul is not, then it is not.But if you say that it is, then it is. Notice what the ancients saidin images: the word is a creative act. The ancients said: in thebeginning was the Word.76 Consider this and think upon it.

The words that oscillate between nonsense and suprememeaning are the oldest and truest.

Experiences in the Desert

[HI iii(r) 2]

77After a hard struggle I have come a piece of the way nearer toyou. How hard this struggle was! I had fallen into an undergrowthof doubt, confusion, and scorn. I recognize that I must be alonewith my soul. I come with empty hands to you, my soul. Whatdo you want to hear? But my soul spoke to me and said, “If youcome to a friend, do you come to take?” I knew that this shouldnot be so, but it seems to me that I am poor and empty I wouldlike to sit down near you and at least feel the breath of youranimating presence. My way is hot sand. All day long, sandy, dustypaths. My patience is sometimes weak, and once I despaired ofmyself, as you know

My soul answered and said, “You speak to me as if you were achild complaining to its mother. I am not your mother.” I do notwant to complain, but let me say to you that mine is a long anddusty road. You are to me like a shady tree in the wilderness. Iwould like to enjoy your shade. But my soul answered, “You arepleasure-seeking. Where is your patience? Your time has not yetrun its course. Have you forgotten why you went into the desert?”

My faith is weak, my face is blind from all that shimmeringblaze of the desert sun. The heat lies on me like lead. Thirsttorments me, I dare not think how unendingly long my way is,and above all, I see nothing in front of me. But the soul answered,“You speak as if you have still learned nothing. Can you not wait?Should everything fall into your lap ripe and finished? You arefull, yes, you teem with intentions and desirousness!—Do youstill not know that the way to truth stands open only to thosewithout intentions?”

I know that everything you say. Oh my soul, is also my thought.But I hardly live according to it. The soul said, “How, tell me, doyou then believe that your thoughts should help you?” I wouldalways like to refer to the fact that I am a human being, just ahuman being who is weak and sometimes does not do his best.But the soul said, “Is this what you think it means to be human?”You are hard, my soul, but you are right. How little we still commitourselves to living. We should grow like a tree that likewisedoes not know its law. We tie ourselves up with intentions,not mindful of the fact that intention is the limitation, yes, the

73 Black Book 2 continues: "I hear the words: ‘An anchorite in his own desert.’ The monks in the Syrian desert occur to me” (p. 33).

74 Black Book 2 continues: “I think of Christianity in the desert. Physically those ancients went into the desert. Did they also enter into the desert of their own self? Or wastheir self not as barren and desolate as mine? There they wrestled with the devil. I wrestle with waiting. It seems to me not less since it is truly a hot hell” (p. 35).

75 Around 285, St. Anthony went to live as a hermit in the Egyptian desert, and other hermits followed, whom he and Pachomius organized into a community. This formedthe basis of Christian monasticism, which spread to the Palestinian and Syrian deserts. In the fourth century, there were thousands of monks in the Egyptian desert.

76 John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”

77 December 11, 1913.

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d1. iii(r) / iii(v)

exclusion of life. We believe that we can illuminate the darknesswith an intention, and in that way aim past the light.78 How canwe presume to want to know in advance, from where the light willcome to us?

Let me bring only one complaint before you: I suffer fromscorn, my own scorn. But my soul said to me, “Do you thinklittle of yourself?” I do not believe so. My soul answered, “Thenlisten, do you think little of me? Do you still not know thatyou are not writing a book to feed your vanity, but that youare speaking with me? How can you suffer from scorn if youaddress me with those words that I give you? Do you know,then, who I am? Have you grasped me, defined me, and mademe into a dead formula? Have you measured the depths of mychasms, and explored all the ways down which I am yet going tolead you? Scorn cannot challenge you if you are not vain to themarrow of your bones.” Your truth is hard. I want to lay downmy vanity before you, since it blinds me. See, that is why I alsobelieved my hands were empty when I came to you today. I didnot consider that it is you who fills empty hands if only they wantto stretch out, yet they do not want to. I did not know that I amyour vessel, empty without you but brimming over with you.

[2] This was my twenty-fifth night in the desert. This is howlong it took my soul to awaken from a shadowy being to her ownlife, until she could approach me as a free-standing being sepa-rate from me. And I received hard but salutary words from her. Ineeded that talcing in hand, since I could not overcome the scornwithin me.

The spirit of this time considers itself extremely clever, like every suchspirit of the time. But wisdom is simpleminded, not just simple. Because ofthis, the clever person mocks wisdom, since mockery is his weapon. He usesthe pointed, poisonous weapon, because he is struck by naive wisdom, if hewere not struck, he would not need the weapon. Only in the desert do webecome aware of our terrible simplemindedness, but we are afraid of admittingit. (CThat is why we are scornful. But mockery / does not attain simpleminded-ness. The mockery falls on the mocker, and in the desert where no one hearsand answers, he suffocates from his own scorn.

The cleverer you are, the more foolish your simplemindedness. The totallyclever are total fools in their simplemindedness. We cannot save ourselvesfrom the cleverness of the spirit of this time through increasing our cleverness,but through accepting what our cleverness hates most, namely simpleminded-ness. Tei we also do not want to be artificial fools because we have falleninto simplemindedness, rather we will be clever fools. T hat leads to the suprememeaning. Cleverness couples itself with intention. Simplemindedness knowsno intention. Cleverness conquers the world, but simplemindedness, the soul.So take on the vow of poverty of spirit in order to partake of the soul.79

Against this the scorn of my cleverness rose up.80 Many will laugh at myfoolishness. But no one will laugh more than I laughed at myself.

So I overcame scorn. But when I had overcome it, I was near to my soul,and she could speak to me, and I was soon to see the desert becoming green.

[HI iii(v)]

Cap. v.

81 In the following night, the air was filled with many voices.A loud voice called, “I am falling.” Others cried out confused andexcited during this: “Where to? What do you want?” Should Ientrust myself to this confusion? I shuddered. It is a dreadful deep.Do you want me to leave myself to chance, to the madness of myown darkness? Wither? Wither? You fall, and I want to fall withyou, whoever you are.

The spirit of the depths opened my eyes and I caught a glimpseof the inner things, the world of my soul, the many-formed andchanging. [Image iii(v) 1]

I see a gray rock face along which I sink into great depths.82I stand in black dirt up to my ankles in a dark cave. Shadowssweep over me. I am seized by fear, but I know I must go in.I crawl through a narrow crack in the rock and reach an innercave whose bottom is covered with black water. But beyond this Icatch a glimpse of a luminous red stone which I must reach. I wadethrough the muddy water. The cave is full of the frightful noiseof shrieking voices.831 take the stone, it covers a dark opening in therock. I hold the stone in my hand, peering around inquiringly. I donot want to listen to the voices, they keep me away.84 But I want toknow. Here something wants to be uttered. I place my ear to theopening. I hear the flow of underground waters. I see the bloodyhead of a man on the dark stream. Someone wounded, someoneslain floats there. I take in this image for a long time, shuddering.I see a large black scarab floating past on the dark stream.

In the deepest reach of the stream shines a red sun, radiatingthrough the dark water. There I see—and a terror seizes me—smallserpents on the dark rock walls, striving toward the depths,where the sun shines. A thousand serpents crowd around, veilingthe sun. Deep night falls. A red stream of blood, thick red bloodsprings up, surging for a long time, then ebbing. I am seized byfear. What did I see?85 [Image iii(v) 2]

78 In “Commentary on ‘The Secret of the Golden Flower’ “(1929), Jung criticized the Western tendency to turn everything into methods and intentions. The cardinallesson, as presented by the Chinese texts and by Meister Eckhart, was that of allowing psychic events to happen of their own accord: “Letting things happen, the actionthrough non-action, the ‘letting go of oneself’ of Meister Eckhart, became the key for me that succeeded in opening the door to the way: One must be able to psychicallylet things happen” (CW 13, §20).

79 Christ preached: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matdiew 53). In a number of Christian communities, members take a vow of poverty.In 1934, Jung wrote: "Just as in Christianity the vow of worldly poverty turned the mind away from the riches of this earth, so spiritual poverty seeks to renounce thefalse riches of the spirit in order to withdraw not only from the sorry remnants—which today call themselves the protestant ‘churches’—of a great past, but also from allthe allurements of exotic aromas; in order, finally, to turn back to itself, where, in the cold light of consciousness, the blank barrenness of the world reaches to the verystars” ("On the archetypes of the collective unconscious,” CW 9,1, §29).

80 The Draft continues: “This, too, is an image of the ancients, that they lived in things symbolically: they renounced wealth in order to have a share of the voluntary povertyof their souls. Therefore I had to grant my soul my most extreme poverty and need. And the scorn of my cleverness rose up against this” (p. 47).

81 December 12 1913. The Corrected Draft has: TVThcMysteiy Play. First Nightr (p. 34). Black Book 2 continues: "The batde of late was the batde with scorn. A vision that caused methree sleepless nights and diree days of torment has likened me to G. Keller’s druggist of Chamounix (from start to finish). I know and acknowledge this style. I have learnedthat one must give one’s heart to men, but one’s intellect to the spirit of humanity, God. Then His work can be beyond vanity, since there is no more hypocritical whore than theintellect when it replaces the heart” (p. 41). Gottfried Keller (1819-1890) was a Swiss writer. See “Der Apotheker von Chamounix: Ein Buch Romanzen,” in Gottfried Keller,Gesammelte Gedichte: Erzahlungen aus dent Nachlass (Zurich: Artemis Verlag, 1984), pp. 351-417.

82 The Draft continues: “A dwarf clad entirely in leather stood before it, minding the entrance” (p. 48).

83 The Corrected Draft continues: “The stone must be conquered, it is the stone oHhe^crnnent, of the red light” (p. 35). The Corrected Draft has: “It is a six-sided crystal thatgives off a cold, reddish light” (p. 35). Albrecht Dieterich refers to the representation of the underworld in Aristophanes’ The Frogs (which he understood to be of Orphicorigin) as having a large lake and a place with serpents (Nekyia: Beitrage zur Erkldrung der neuentdeckten Petrusapokalypse [Leipzig: Teubner, 1893], p. 71). Jung underlinedthese motifs in his copy. Dieterich referred to his description again on page 83, which Jung marked by the margin, and underlined “Darkness and Mud.” Dieterich alsoreferred to an Orphic representation of a stream of mud in the underworld (p. 81). In his list of references in the back of his copy, Jung noted, “81 Mud.”

84 Black Book 2 continues: “This dark hole—I want to know where it leads and what it says? An oracle? Is it the place of Pythia?” (p. 43).

85 Jung narrated this episode in his 1925 seminar, stressing different details. He commented: “When I came out of the fantasy, I realized that my mechanism had workedwonderfully well, but I was in great confusion as to the meaning of all those things I had seen. The light in the cave from the crystal was, I thought, like the stone ofwisdom. The secret murder of the hero I could not understand at all. The beetle of course I knew to be an ancient sun symbol, and the setting sun, the luminous red

238 | LIBER PRIMUS fol. iii(v)/iv(r)

Heal the wounds that doubt inflicts on me, my soul. That toois to be overcome, so that I can recognize your supreme meaning.How far away everything is, and how I have turned back! Myspirit is a spirit of torment, it tears asunder my contemplation, itwould dismantle everything and rip it apart. I am still a victim ofmy thinking. When can I order my thinking to be quiet, so thatmy thoughts, those unruly hounds, will crawl to my feet? Howcan I ever hope to hear your voice louder, to see your face clearer,when all my thoughts howl?

I am stunned, but I want to be stunned, since I have sworn toyou, my soul, to trust you even if you lead me through madness.How shall I ever walk under your sun if I do not drink the bitterdraught of slumber to the lees? Help me so that I do not chokeon my own knowledge. The fullness of my knowledge threatensto fall in on me. My knowledge has a thousand voices, an armyroaring like lions; the air trembles when they speak, and I amtheir defenseless sacrifice. Keep it far from me, science that cleverknower,86 that bad prison master who binds the soul and imprisonsit in a lightless cell. But above all protect me from the serpent ofjudgment, which only appears to be a healing serpent, yet in yourdepths is infernal poison and agonizing death. I want to go downcleansed into your depths with white garments and not rush inlike some thief, seizing whatever I can and fleeing breathlesslyLet me persist in divine87 astonishment, so that I am ready tobehold your wonders. Let me lay my head on a stone before yourdoor, so that I am prepared to receive your light.

[2] When the desert begins to bloom, it brings forth strangeplants. You will consider yourself mad, and in a certain sense youwill in fact be mad.88 To the extent that the Christianity of thistime lacks madness, it lacks divine life. Take note of what theancients taught us in images: madness is divine.89 But becausethe ancients lived this image concretely in events, it became adeception for us, since we became masters of the reality of theworld. It is unquestionable: if you enter into the world of thesoul, you are like a madman, and a doctor would consider you tobe sick. What I say here can be seen as sickness, but no one cansee it as sickness more than I do.

This is how I overcame madness. If you do not know what divinemadness is, suspend judgment and wait for the fruits.90 But knowthat there is a divine madness which is nothing other than theoverpowering of the spirit of this time through the spirit of thedepths. Speak then of sick delusion when the spirit of the depthscan no longer stay down and forces a man to speak in tonguesinstead of in human speech, and makes him believe that hehimself is the spirit of the depths. But also speak of sick delusionwhen the spirit of this time does not leave a man and forces himto see only the surface, to deny the spirit of the depths and totake himself for the spirit of the times. The spirit of this time isungodly, the spirit of the depths is ungodly, balance is godly

Because I was caught up in the spirit of this time, preciselywhat happened to me on this night had to happen to me, namelythat the spirit of the depths erupted with force, and swept awaythe spirit of this time with a powerful wave. But the spirit of thedepths had gained this power, because I had spoken to my soulduring 25 nights in the desert and I had given her all my loveand submission. But during the 25 days, I gave all my love andsubmission to things, to men, and to the thoughts of this time.I went into the desert only at night.

Thus can you differentiate sick and divine delusion. Whoeverdoes the one and does without the other you may call sick sincehe is out of balance.

But who can withstand fear when the divine intoxicationand madness comes to him? Love, soul, and God are beautifuland terrible. The ancients brought over some of the beauty ofGod into this world, and this world became so beautiful that itappeared to the spirit of the time to be fulfillment, and betterthan the bosom of the Godhead. The frightfulness and crueltyof the world lay under wraps and in the depths of our hearts. Ifthe spirit of the depths seizes you, you will feel the cruelty andcry out in torment. The spirit of the depths is pregnant with ice,fire, and death. You are right to fear the spirit of the depths, ashe is full of horror.

You see in these days what the spirit of the depths bore. Youdid not believe it, but you would have known it if you had takencounsel with your fear.91

disk, was archetypal. The serpents I thought might have been connected with Egyptian material. I could not then realize that it was all so archetypal, I need not seekconnections. I was able to link the picture up with the sea of blood I had previously fantasized about. / Though I could not then grasp the significance of the herokilled, soon after I had a dream in which Siegfried was killed by myself. It was a case of destroying the hero ideal of my efficiency. This has to be sacrificed in orderthat a new adaptation can be made; in short, it is connected with the sacrifice of the superior function in order to get at the libido necessary to activate the inferiorfunctions” (Analytical Psychology, p. 48). (The killing of Siegfried occurs below in ch. 7.) Jung also anonymously cited and discussed this fantasy in his ETH lecture onJune 14,1935 (Modern Psychology, vols. 1. and 2, p. 223).

86 In the Corrected Draft, “Science” is deleted (p. 37).

87 In the Corrected Draft, “more blessed” is substituted (p. 38).

88 In the Corrected Draft, this sentence is substituted by: "Madness grows” (p. 38).

89 The theme of divine madness has a long history Its locus classicus was Socrates’s discussion of it in the Phaedrus: madness, “provided it comes as a gift of heaven, is thechannel by which we receive the greatest blessings” (Plato, Phaedrus and Letters VII and VIII, tr. W Hamilton [London: Penguin, 1986], p. 46, line 244). Socrates distin-guished four types of divine madness: (f) inspired divination, such as by the prophetess at Delphi; (2) instances in which individuals, when ancient sins have given riseto troubles, have prophesied and incited to prayer and worship; (3) possession by the Muses, since the technically skilled untouched by the madness of the Muses willnever be a good poet; and (4) the lover. In the Renaissance, the theme of divine madness was taken up by the Neoplatonists such as Ficino and by humanists such asErasmus. Erasmus’s discussion is particularly important, as it fuses the classical Platonic conception with Christianity. For Erasmus, Christianity was the highest typeof inspired madness. Like Plato, Erasmus differentiated between two types of madness: “Thus as long as the soul uses its bodily organs aright, a man is called sane; buttruly, when it bursts its chains and tries to be free, practising running away from its prison, then one calls it insanity. If this happens through disease or a defect of theorgans, then by common consent it is, plainly, insanity. And yet men of this kind, too, we find foretelling things to come, knowing tongues and writings which theyhad never studied beforehand—altogether showing forth something divine” (in Praise of Folly, tr. M. A. Screech [London: Penguin, 1988], pp. 128-29). He adds that ifinsanity “happens through divine fervor, it may not be the same kind of insanity, but it is so like it that most people make no distinction.” For lay people, the two formsof insanity appeared the same. The happiness that Christians sought was “nothing other than a certain land of madness.” Those who experience this "experience some-thing which is very like madness. They speak incoherently and unnaturally, utter sound without sense, and their faces suddenly change expression ... in fact they aretruly beside themselves” (ibid., pp. 129-33). In 1815, the philosopher F.WJ. Schelling discussed divine madness in a manner that has a certain proximity to Jung’s discus-sion, noting that "The ancients did not speak in vain of a divine and holy madness.” Schelling related this to the "inner self-laceration of nature.” He held that "nothinggreat can be accomplished without a constant solicitation of madness, which should always be overcome, but should never be entirely lacking.” On the one hand, therewere sober spirits in whom there was no trace of madness, together with men of understanding who produced cold intellectual works. On the other, “there is one kind ofperson that governs madness and precisely in this overwhelming shows the highest force of the intellect. The other kind of person is governed by madness and is some-one who is really mad” (The Ages of the World, tr. J, Wirth [Albany: SUNY Press, 2000], pp. 102-4).

90 An application of William James’s notion of the pragmatic rule. Jung read James’s Pragmatism in 1912, and it had a strong impact on his thinking. In his foreword to hisFordham University lectures, Jung stated that he had taken James’s pragmatic rule as his guiding principle (CW 4, p. 86). See my Jung and the Making of Modern Psychology:The Dream of a Science, pp. 57-61.

91 The Draft continues: “The spirit of the depths was so alien to me that it took me twenty-five nights to comprehend him. And even then he was still so alien that Icould neither see nor ask. He had to come to me as a stranger from far away and from an unheard-of side. He had to call me. I could not address him, knowing him and

DESCENT INTO HELL IN THE FUTURE | 239

)1 iii(v) / iv(r)

Blood shone at me from the red light of the crystal, and whenI picked it up to discover its mystery there lay the horror uncov-ered before me: in the depths of what is to come lay murder.The blond hero lay slain. The black beetle is the death that isnecessary for renewal; and so thereafter, a new sun glowed, thesun of the depths, full of riddles, a sun of the night. And as therising sun of spring quickens the dead earth, so the sun of thedepths quickened the dead, and thus began the terrible strugglebetween light and darkness. Out of that burst the powerful andever unvanquished source of blood. This was what was to come,which you now experience in your life, and it is even more thanthat. (I had this vision on the night of 12 December 1913.)

Depths and surface should mix so that new life can develop.Yet the new life does not develop outside of us, but withinus. What happens outside us in these days is the image that thepeoples live in events, to bequeath this image immemorially tofar-off times so that they might learn from it for their own way, justas we learned from the images that the ancients had lived beforeus in events.

Life does not come from events, but from us. Everything thathappens outside has already been.

Therefore whoever considers the event from outside always sees only thatit already was, and that it is always the same. But whoever looks from inside,knows that everything is new. The events that happen are always the same.But the creative depths of man are not always the same. Events signify noth'ing, they signify only in us. We create the meaning of events. The meaning isand always was artificial. We make it.

Because of this we seek in ourselves the meaning of events, so that the wayof / what is to come becomes apparent and our life canfiow again.

That which you need comes from yourself namely the meaning of theevent. The meaning of events is not their particular meaning. This meaningexists in learned books. Events have no meaning.

The meaning of events is the way ofsalvation that you create. The meaningof events comes from the possibility of life in this world that you create. It isthe mastery of this world and the assertion of your soul in this world.

This meaning of events is the supreme meaning, that is not in events,and not in the soul, but is the God standing between events and the soul, themediator of life, the way, the bridge and the going across.92

I would not have been able to see what was to come if I couldnot have seen it in myself.

Therefore I take part in that murder; the sun of the depthsalso shines in me after the murder has been accomplished; thethousand serpents that want to devour the sun are also in me. Imyself am a murderer and murdered, sacrificer and sacrificed.93The upwelling blood streams out of me.

You all have a share in the murder.94 In you the reborn one willcome to be, and the sun of the depths will rise, and a thousandserpents will develop from your dead matter and fall on the sunto choke it. Your blood will stream forth. The peoples demonstratethis at the present time in unforgettable acts, that will be writtenwith blood in unforgettable books for eternal memory.95

But I ask you, when do men fall on their brothers with mightyweapons and bloody acts? They do such if they do not know thattheir brother is themselves. They themselves are sacrificers, butthey mutually do the service of sacrifice. They must all sacrificeeach other, since the time has not yet come when man puts thebloody knife into himself, in order to sacrifice the one he kills inhis brother. But whom do people kill> They kill the noble, thebrave, the heroes. They take aim at these and do not know thatwith these they mean themselves. They should sacrifice the heroin themselves, and because they do not know this, they kill theircourageous brother.

The time is still not ripe. But through this blood sacrifice,it should ripen. So long as it is possible to murder the brotherinstead of oneself, the time is not ripe. Frightful things must happenuntil men grow ripe. But anything else will not ripen humanity.Hence all this that takes place in these days must also be, so thatthe renewal can come. Since the source of blood that follows theshrouding of the sun is also the source of the new life.96

As the fate of the peoples is represented to you in events,so will it happen in your heart. If the hero in you is slain, thenthe sun of the depths rises in you, glowing from afar, and froma dreadful place. But all the same, everything that up till nowseemed to be dead in you will come to life, and will change intopoisonous serpents that will cover the sun, and you will fall intonight and confusion. Your blood also will stream from manywounds in this frightful struggle. Your shock and doubt will begreat, but from such torment the new life will be born. Birth isblood and torment. Your darkness, which you did not suspectsince it was dead, will come to life and you will feel the crush oftotal evil and the conflicts of life that still now lie buried inthe matter of your body. But the serpents are dreadful evilthoughts and feelings.

You thought you knew that abyss> Oh you clever people!It is another thing to experience it. Everything will happen toyou. Think of all the frightful and devilish things that men haveinflicted on their brothers. That should happen to you in yourheart. Suffer it yourself through your own hand, and know that itis your own heinous and devilish hand that inflicts the sufferingon you, but not your brother, who wrestles with his own devils.97

his nature. He announced himself with a loud voice, as in a warlike turmoil with the manifold clamoring of the voices of this time. The spirit of this time arose in meagainst this stranger, and uttered a batde cry together with his many serfs. I heard the noise of this battle in the air. Then the spirit of the depths burst forth and led meto the site of the innermost. But he had reduced the spirit of this time to a dwarf who was clever and bustling, yet was a dwarf. And the vision showed me the spirit ofthis time as made of leather, that is, pressed together, sere and lifeless. He could not prevent me from entering the dark underworld of the spirit of the depths. To myastonishment I realized that my feet sank into the black muddy water of the river of death. [The Corrected Draft adds: “for that is where death is55, p. 41] The mystery ofthe shining red crystal was my next destination’ (pp. 54“55).

92 The Draft continues: “My soul is my supreme meaning, my image of God, neither God himself nor the supreme meaning. God becomes apparent in the suprememeaning of the human community” (p. 58).

93 In “Transformation symbolism in the mass,” (1942), Jung commented on the motif of the identity of the sacrificer and the sacrificed, with particular reference to thevisions of Zosimos of Panapolis, a natural philosopher and alchemist of the third century Jung noted: “What I sacrifice is my egotistical claim, and by doing this I giveup myself. Every sacrifice is therefore, to a greater or lesser degree, a self-sacrifice” (CW11, §397). Cf. also the Katha Upanishad, ch. 2, verse 19. Jung cited the next twoverses of the Katha Upanishad on the nature of the self in 1921 (CW 6, §329). There is a line in the margin of Jung’s copy by these verses in the Sacred Books of the East,vol. Xy pt. 2, p. 11. In “Dreams,” Jung noted in connection with a dream “My intensive unconscious relation to India in the Red Book” (p. 9).

94 Jung elaborated the theme of collective guilt in “After the catastrophe” (1945, CW 10).

95 The reference is to the events of World War I. The autumn of 1914 (when Jung wrote this section of “layer two”) saw the battle of the Marne and the first batde of Ypres.

96 In his lecture at the ETH on June 14,1935, Jung commented (partially in reference to this fantasy, which he referred to anonymously): “The sun motif appears in manyplaces and times and the meaning is always the same—that a new consciousness has been born. It is the light of illumination which is projected into space. This is apsychological event; the medical term “hallucination” makes no sense in psychology. / The Katabasis plays a very important role in the Middle Ages and the old mastersconceived of the rising sun in this Katabasis as of a new light, the lux moderna, the jewel, the lapis” (Modern Psychology, p. 231).

97 The Draft continues: “My friends, I know that I speak in riddles. But the spirit of the depths has granted me a view of many things in order to help my weak comprehension.I want to tell you more about my visions so that you better understand which things the spirit of the depths would like you to see. May those be well who can see thesethings! Those who cannot must live them as blind fate, in images” (p. 61).

240 I LIBER PRIMUS fol. iv(r)/iv(v)

I would like you to see what the murdered hero means.Those nameless men who in our day have murdered a princeare blind prophets who demonstrate in events what then is validonly for the soul.98 Through the murder of princes we will learnthat the prince in us, the hero, is threatened.99 Whether thisshould be seen as a good or a bad sign need not concern us. Whatis awful today is good in a hundred years, and in two hundredyears is bad again. But we must recognize what is happening:there are nameless ones in you who threaten your prince, thehereditary ruler.

But our ruler is the spirit of this time, which rules andleads in us all. It is the general spirit in which we think and acttoday. He is of frightful power, since he has brought immeasur-able good to this world and fascinated men with unbelievablepleasure. He is bejewelled with the most beautiful heroic virtue,and wants to drive men up to the brightest solar heights, ineverlasting ascent.100

The hero wants to open up everything he can. But thenameless spirit of the depths evokes everything that man cannot.Incapacity prevents further ascent. Greater height requires greatervirtue. We do not possess it. We must first create it by learning tolive with our incapacity. We must give it life. For how else shall itdevelop into ability!5

We cannot slay our incapacity and rise above it. But thatis precisely what we wanted. Incapacity will overcome us anddemand its share of life. Our ability will desert us, and we willbelieve, in the sense of the spirit of this time, that it is a loss.Yet it is no loss but a gain, not for outer trappings, however, butfor inner capability.

The one who learns to live with his incapacity has learned agreat deal. This will lead us to the valuation of the smallest things,and to wise limitation, which the greater height demands. If allheroism is erased, we fall back into the misery of humanity andinto even worse. Our foundations will be caught up in excitementsince our highest tension, which concerns what lies outside us,will stir them up. We will fall into the cesspool of our underworld,among the rubble of all the centuries in us.101

The heroic in you is the fact that you are ruled by thethought that this or that is good, that this or that performanceis indispensable, this or that cause is objectionable, this or thatgoal must be attained in headlong striving work, this or thatpleasure should be ruthlessly repressed at all costs. Consequentlyyou sin against incapacity. But incapacity exists. No one shoulddeny it, find fault with it, or shout it down.102

Splitting of the Spirit

[HI iv(r)]

Cap. vi.

But on the fourth night I cried, “To journey to Hell means tobecome Hell oneself.103 It is all frightfully muddled and interwoven.On this desert path there is not just glowing sand, but also horribletangled invisible beings who live in the desert. I didn’t know this.The way is only apparently clear, the desert is only apparentlyempty. It seems inhabited by magical beings who murderouslyattach themselves to me and daimonically change my form. I haveevidently taken on a completely monstrous form in which I can nolonger recognize myself. It seems to me that I have become amonstrous animal form for which I have exchanged my humanity.This way is surrounded by hellish magic, invisible nooses havebeen thrown over me and ensnare me.”

But the spirit of the depths approached me and said, “Climbdown into your depths, sink!”

But I was indignant at him and said, “How can I sink? I amunable to do this myself.”

Then the spirit spoke words to me that appeared ridiculous,and he said, “Sit yourself down, be calm.”

But I cried out indignantly: “How frightful, it sounds likenonsense, do you also demand this of me? You overthrew the mightyGods who mean the most to us. My soul, where are your* Have Ientrusted myself to a stupid animal, do I stagger like a drunkardto the grave, do I stammer stupidities like a lunatic? Is this yourway, my soul? The blood boils in me and I would strangle you if Icould seize you. You weave the thickest darknesses and I am likea madman caught in your net. But I yearn, teach me.”

But my soul spoke to me saying, “My path is light.”

Yet I indignantly answered, “Do you call light what we mencall the worst darkness? Do you call day night?”

To this my soul spoke a word that roused my anger: “My lightis not of this world.”

I cried, “I know of no other world.”

The soul answered, “Should it not exist because you knownothing of it?” I: “But our knowledge? Does our knowledge alsonot hold good for you? What is it going to be, if not knowledge?Where is security? Where is solid ground? Where is light? Yourdarkness is not only darker than night, but bottomless as well. Ifits not going to be knowledge, then perhaps it will do withoutspeech and words too?”

98 In The Relations between the I and the Unconscious (1927), Jung refers to the destructive and anarchic aspects that are constellated in societies being enacted by propheticallyinclined individuals though spectacular crimes such as regicide (CW 7, §240).

99 Political assassinations were frequent at the beginning of the twentieth century. The particular event referred to here is the assassination of Archduke Franz Ferdinand.Martin Gilbert describes this event, which played a critical role in the events that led to the outbreak of the First World War, as “a turning point in the history of thetwentieth century” (A History of the Twentieth Century: Volume One: 1900-1933 [London: William Morrow, 1977], p. 308).

100 The Draft continues: “When I was aspiring to my highest worldly power, the spirit of the depths sent me nameless thoughts and visions, that wiped out the heroicaspiration in me as our time understands it” (p. 62).

101 The Draft continues: “Everything that we have forgotten will be revived, each human and divine passion, the black serpents and the reddish sun of the depths” (p. 64).

102 On June 9,1917, there was a discussion on the psychology of the world war in the Association for Analytical Psychology following a presentation by Jules Vodoz on theSong of Roland. Jung argued that “Hypothetically, the World War can be raised to the subjective level. In detail, the authoritarian principle (taking action on the basis ofprinciples) clashes with the emotional principle. The collective unconscious enters into allegiance with the emotional.” Concerning the hero, he said: “The hero—thebeloved figure of the people, should fall. All heroes bring themselves down by carrying die heroic attitude beyond a certain limit, and hence lose their footing” (MAP,vol. 2, p. 10) ..The psychological interpretation of the First World War on die subjective level describes what is developed in this chapter. The connection between indi-vidual and collective psychology which he articulates here forms one of the leitmotifs of his later work (cf. Present and Future [1957], CW 10).

103 In Beyond Good and Evil, Nietzsche wrote: “Anyone who fights with monsters should take care that he does not in the process become a monster. And if you gaze for longinto an abyss, the abyss gazes back into you” (tr. Marion Faber [Oxford: Oxford University Press], 1998, §146, p. 68).

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My soul: “No words.”

I: “Forgive me, perhaps Fm hard of hearing, perhaps Imisinterpret you, perhaps I ensnare myself in self-deceit andmonkey business, and I am a rascal grinning at myself in a mirror, afool in my own madhouse. Perhaps you stumble over my folly?”

My soul: “You delude yourself, you do not deceive me. Yourwords are lies to you, not me.”

I: “But could I wallow in raging nonsense, and hatch absurdityand perverse monotony?”

My soul: “Who gives you thoughts and words? Do you makethem? Are you not my serf, a recipient who lies at my door andpicks up my alms? And you dare think that what you devise andspeak could be nonsense? Don't you know yet that it comes fromme and belongs to me?”

So I cried full of anger, “But then my indignation must alsocome from you, and in me you are indignant against yourself” Mysoul then spoke the ambiguous words: “That is civil war.”104

I was afflicted with pain and rage, and I answered back,“How painful, my soul, to hear you use hollow words; I feel sick.Comedy and drivel—but I yearn. I can also crawl through mudand the most despised banality. I can also eat dust; that is partof Hell. I do not yield, I am defiant. You can go on devisingtorments, spider-legged monsters, ridiculous, hideous, frightfultheatrical spectacles. Come close, I am ready Ready, my soul, youwho are a devil, to wrestle with you too. You donned the mask ofa God, and I worshiped you. Now you wear the mask of a devil, afrightful one, the mask of the banal, of eternal mediocrity! Onlyone favor! Give me a moment to step back and consider! Is thestruggle with this mask worthwhile? Was the mask of God worthworshiping? I cannot do it, the lust for battle burns in my limbs.No, I cannot leave the battlefield defeated. I want to seize you, crushyou, monkey, buffoon. Woe if the struggle is unequal, my handsgrab at air. But your blows are also air, and I perceive trickery.”

I find myself again on the desert path. It was a desert vision, avision of the solitary who has wandered down long roads. Therelurk invisible robbers and assassins and shooters of poison darts.Suppose the murderous arrow is sticking in my heart?

[2] As the first vision had predicted to me, the assassin appearedfrom the depths, and came to me just as in the fate of the peoplesof this time a nameless one appeared and leveled the murderweapon at the prince.105

I felt myself transformed into a rapacious beast. My heartglowered in rage against the high and beloved, against my princeand hero, just as the nameless one of the people, driven by greedfor murder, lunged at his dear prince. Because I carried themurder in me, I foresaw it.106

Because I carried the war in me, I foresaw it. I felt betrayed andlied to by my king. Why did I feel this way? He was not as I hadwished him to be. He was other than I expected. He should be theking in my sense, not in his sense. He should be what I called ideal.My soul appeared to me hollow, tasteless and meaningless. But inreality what I thought of her was valid for my ideal.

It was a / vision of the desert, I struggled with mirror imagesof myself. It was civil war in me. I myself was the murderer andthe murdered. The deadly arrow was stuck in my heart, and I didnot know what it meant. My thoughts were murder and the fearof death, which spread like poison everywhere in my body.

And thus was the fate of the people: The murder of one wasthe poisonous arrow that flew into the hearts of men, andkindled the fiercest war. This murder is the indignation ofincapacity against will, a Judas betrayal that one would likesomeone else to have committed.107 We are still seeking the goatthat should bear our sin.108

Everything that becomes too old becomes evil the same is true of yourhighest. Learn from the suffering of the crucified God that one can also betrayand crucify a God[ namely the God of the old year, if a God ceases being theway of life, he must fall secretly.109

The God becomes sick if he oversteps the height of the zenith. That is why thespirit of the depths took me when the spirit of this time had led me to the summit.110

Murder of the Hero

[HI iv(v)]niCap. vii.

On the following night, however, I had a vision:112 I was witha youth in high mountains. It was before daybreak, the Easternsky was already light. Then Siegfried s horn resounded over themountains with a jubilant sound.113 We knew that our mortalenemy was coming. We were armed and lurked beside a narrowrocky path to murder him. Then we saw him coming high acrossthe mountains on a chariot made of the bones of the dead. Hedrove boldly and magnificently over the steep rocks and arrived atthe narrow path where we waited in hiding. As he came around

104 Black Book 2 continues: “Are you neurotic? Are we neurotic?” (p. 53).

105 See note 99, p. 240.

106 The Draft continues: “My friends, if you knew what depths of the future you carry inside you! Those who look into their own depths, look at what is to come” (p. 70).

107 The Draft continues: “But just as Judas is a necessary link in the chain of the work of redemption, so is our Judas betrayal of the hero also a necessary passageway toredemption” (p. 71). In Transformations and Symbols of the Libido (1912), Jung discussed the view of the Abbe Oegger, in Anatole France’s story Lejardin d’Epicure, whomaintained that God had chosen Judas as an instrument to complete Christ's work of redemption (CW B, §52).

108 Cf. Leviticus 16:7-10: "And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. And Aaron shall cast lotsupon the two goats; one lot for the Lord, and the other lot for the scapegoat. And Aaron shall bring the goat upon which the Lord's lot fell, and offer him for a sinoffering. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scape-goat into the wilderness.”

109 The Draft continues: “this is what the ancients taught us” (p. 72). q

no The Draft continues: “Those who wander in the desert experience everything that belongs to the desert. The ancients have described this to us. From them we can learn.Open the ancient books and learn what will come to you in solitude. Everything will be given to you and you will be spared nothing, the mercy and the torment” (p. 72).

in This refers to the mourning for the death of the hero.

112 December 18,1913. Black Book 2 has: “The following night was terrible. I soon awoke from a frightful dream” (p. 56). The Draft has: “a mighty dream vision rose fromthe depths” (p. 73).

113 Siegfried was a heroic prince who appears in old German and Norse epics. In the twelfth-century Niebelunglied, he is described as follows: “And in what magnificentstyle Siegfried rode! He bore a great spear, stout of shaft and broad of head; his handsome sword reached down to his spurs; and the fine horn which this lord car-ried was of the reddest gold” (tr. A. Hatto [London: Penguin, 2004], p. 129). His wife, Brunhild, is tricked into revealing the only place where he could be woundedand killed. Wagner reworked these epics in The Ring of the Niebelung. In 1912, in Transformations and Symbols of the Libido, Jung presented a psychological interpretation ofSiegfried as a symbol of the libido, principally citing Wagner’s libretto of Siegfried (CW B, §568f).

fol. iv(r) /iv(v)

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the turn ahead of us, we fired at the same time and he fell slain.Thereupon I turned to flee, and a terrible rain swept down.But after this114 I went through a torment unto death and I feltcertain that I must kill myself, if I could not solve the riddle ofthe murder of the hero.115

Then the spirit of the depths came to me and spoke these words:

“The highest truth is one and the*same with the absurd.” Thisstatement saved me, and like rain after a long hot spell, it sweptaway everything in me which was too highly tensed.

Then I had a second vision:116 I saw a merry garden, in whichforms walked clad in white silk, all covered in colored light, somereddish, the others blueish and greenish.117 [Image iv(v)]

I know, I have stridden across the depths. Through guilt I havebecome a newborn.118

[2] We also live in our dreams, we do not live only by day.Sometimes we accomplish our greatest deeds in dreams.119

In that night my life was threatened since I had to kill my lordand God, not in single combat, since who among mortals couldlull a God in a duel? You can reach your God only as an assassin,120if you want to overcome him.

But this is the bitterest for mortal men: our Gods want to beovercome, since they require renewal. If men kill their princes,they do so because they cannot kill their Gods, and because theydo not know that they should kill their Gods in themselves.

if the God grows old[ he becomes shadow, nonsense, and he goes down. Thegreatest truth becomes the greatest lie, the brightest day becomes darkest night.

As day requires night and night requires day, so meaning requires absurdityand absurdity requires meaning.

Day does not exist through itself night does not exist through itself.

The reality that exists through itself is day and night.

So the reality is meaning and absurdity.

Noon is a moment, midnight is a moment, morning comes from night,evening turns into night, but evening comes from the day and morning turnsinto day.

So meaning is a moment and a transition from absurdity toabsurdity, and absurdity only a moment and a transition frommeaning to meaning.121

Oh that Siegfried, blond and blue-eyed, the German hero,had to fall by my hand, the most loyal and courageous! He hadeverything in himself that I treasured as the greater and morebeautiful; he was my power, my boldness, my pride. I would havegone under in the same battle, and so only assassination wasleft to me. If I wanted to go on living, it could only be throughtrickery and cunning.

Judge not! Think of the blond savage of the German forests,who had to betray the hammer-brandishing thunder to the paleNear-Eastern God who was nailed to the wood like a chickenmarten. The courageous were overcome by a certain contemptfor themselves. But their life force bade them to go on living,and they betrayed their beautiful wild Gods, their holy treesand their awe of the German forests.122

What does Siegfried mean for the Germans! What does ittell us that the Germans suffer Siegfried’s death! That is whyI almost preferred to kill myself in order to spare him. But Iwanted to go on living with a new God.123

After death on the cross Christ went into the underworldand became Hell. So he took on the form of the Antichrist, thedragon. The image of the Antichrist, which has come down tous from the ancients, announces the new God, whose comingthe ancients had foreseen.

Gods are unavoidable. The more you flee from the God, themore surely you fall into his hand.

The rain is the great stream of tears that will come over thepeoples, the tearful flood of released tension after the constrictionof death had encumbered the peoples with horrific force. Itis the mourning of the dead in me, which precedes burial andrebirth. The rain is the fructifying of the earth, it begets thenew wheat, the young, germinating God.124

[HI iv(v) 2]Cap. viii.

On the second night thereafter, I spoke to my soul and said,“This new world appears weak and artificial to me. Artificial is a

114 The Draft continues: “After this dream vision” (p. 73).

115 In Black Book 2, Jung noted: “I strode light-footedly up an incredibly steep path and later helped my wife, who followed me at a slower pace, to ascend. Some peoplemocked us, but I didn’t mind, since this showed that they didn’t know that I had murdered the hero” (p. 57). Jung recounted this dream in the 1925 seminar, stress-ing different details. He preceded it with the following remarks: “Siegfried was not an especially sympathetic figure to me, and I don’t know why my unconscious gotengrossed in him. Wagner’s Siegfried, especially, is exaggeratedly extraverted and at times actually ridiculous. I never liked him. Nevertheless the dream showed him tobe my hero. I could not understand the strong emotion I had with the dream.” After narrating the dream, Jung concluded: “I felt an enormous pity for him [Siegfried],as though I myself had been shot. I must then have had a hero I did not appreciate, and it was my ideal of force and efficiency I had killed. I had killed my intellect,helped on to the deed by a personification of the collective unconscious, the little brown man with me. In other words, I deposed my superior function . . . The rainthat fell is a symbol of the release of tension; that is, the forces of the unconscious are loosed. When this happens, the feeling of relief is engendered. The crime isexpiated because, as soon as the main function is deposed, there is a chance for other sides of the personality to be born into life” (Analytical Psychology, pp. 56-57). InBlack Book 2, and in his later remarks about this dream in Memories (p. 204), Jung said that he felt that he would have to kill himself if he could not solve this riddle.

116 The Drafi continues: “and I fell asleep again. A second dream vision rose in me” (pp. 73-74).

117 The Drafi continues: “These lights pervaded my mind and senses. And once again I fell asleep like a convalescent” (p. 74). Jung recounted this dream to Aniela Jaffe,and commented that after he had been confronted with the shadow, as in the Siegfried dream, this dream expressed the idea that he was one thing and something elseat the same time. The unconscious reached beyond one, like a saint’s halo. The shadow was like the light-colored sphere that surrounded the people. He thought thiswas a vision of the beyond, where men are complete. (MP, p. 170).

118 The Drafi continues: "The world in-between is a world of the simplest things. It is not a world of intention and imperatives, but a perchance-world with indefinitepossibilities. Here the next ways are all small, no broad, straight highroads, no Heaven above them, no Hell beneath” (p. 74). In October of 1916, Jung gave some talks tothe Psychological Club, “Adaptation, individuation, and collectivity,” in which he commented on the importance of guilt: “the first step in individuation is tragic guilt.The accumulation of guilt demands expiation” (CW 18, §1094).

119 The Drafi has here, in addition: “Are you smiling? The spirit of this time would want to make you believe that the depths are no world and no reality” (p. 74).

120 The Drafi continues: “a Judas” (p. 75).

121 The Drafi continues: “My dream vision showed me that I was not alone when I committed the deed. I was helped by a youth, that is, one who was younger than me;a rejuvenated version of myself” (p. 76).

122 The Drafi continues: “Siegfried had to die, just like Wotan” (p. 76). In 1918, Jung wrote of the effects of the introduction of Christianity into Germany: “Christianitysplit the Germanic barbarian into his upper and lower halves and enabled him, by repressing the dark side, to domesticate the brighter half and fit it for culture. Butthe lower, darker half still awaits redemption and a second domestication. Until then, it will remain associated with vestiges of prehistory, with the collective uncon-scious, which must indicate a peculiar and increasing activation of the collective unconscious. (“On the unconscious,” CW 10, §17). He expanded on this situation in“Wotan” (1936, CW 10).

123 In the Drafi, this sentence reads: “We want to continue living with a new God, a hero beyond Christ” (p. 76). To Aniela Jaffe, he recounted that he had thought ofhimself as an overcoming hero, but the dream indicated that the hero had to be killed. This exaggeration of the will was represented by the Germans at that time, suchas by the Siegfried line. A voice within him said, “If you do not understand the dream, you must shoot yourself!” (MP, p. 98, Memories, p. 204). The original Siegfriedline was a defensive line established by the Germans in northern France in 1917 (this was actually a subsection of the Hindenburg Line).

124 The theme of the dying and resurrecting God features prominently in James Frazer’s The Golden Bough: A Study in Magic and Religion (London: Macmillan, 1911—15),which Jung drew upon in Transformations and Symbols of the Libido (1912).

THE CONCEPTION OF THE GOD | 243

ol. iv(v) /v(r)

bad word, but the mustard seed that grew into a tree, the wordthat was conceived in the womb of a virgin, became a God towhom the earth was subject.”125

As I spoke thus, the spirit of the depths suddenly erupted.He filled me with intoxication and mist and spoke these wordswith a powerful voice: [OB iv (v)] “I have received your sprout you whoare to come!

I have received it in deepest need and lowliness.

I covered it in shabby patchwork and bedded down on poor words.

And mockery worshiped it, your child, your wondrous child, the child ofone who is to come, who should announce the father, a fruit that is older thanthe tree on which it grew.

In pain will you conceive and joyful is your birth.

Fear is your herald, doubt stands to your right, disappointment to your left.

We passed by in our ridiculousness and senselessness when we caughtsight of you.

Our eyes were blinded and our knowledge fell silent when we receivedyour radiance.

You new spark of an eternal fire, into which night were you born>

You will wring truthful prayers from your believers, and they must speakof your glory in tongues that are atrocious to them.

You will come over them in the hour of their disgrace, and will becomeknown to them in what they hate, fear, and abhor.126

Your voice, the rarest pleasing sound, will be heard amid the stammeringsof wretches, rejects, and those condemned as worthless.

Your realm will be touched by the hands of those who also worshipedbefore the most profound lowliness, and whose longing drove them throughthe mud tide of evil.

You will give your gifts to those who pray to you in terror and doubt, andyour light will shine upon those whose knees must bend before you unwillinglyand who are filled with resentment.

Your life is with he who has overcome himself / [OB v(r)] and who hasdisowned his self overcoming.127

I also know that the salvation of mercy is given only to those whobelieve in the highest and faithlessly betray themselves for thirty piecesof silver.128

Those who will dirty their pure hands and cheat on their best knowledgeagainst error and take their virtues from a murderers grave are invited toyour great banquet.

The constellation of your birth is an ill and changing star.

These, Oh child of what is to come, are the wonders that will beartestimony that you are a veritable God.”

[2] When my prince had fallen, the spirit of the depths openedmy vision and let me become aware of the birth of the new God.

The divine child approached me out of the terrible ambiguity,the hateful-beautiful, the evil-good, the laughable-serious, thesick-healthy, the inhuman-human and the ungodly-godly.129

I understood that the GodI3° whom we seek in the absolutewas not to be found in absolute beauty, goodness, seriousness,elevation, humanity or even in godliness. Once the God was there.

I understood that the new God would be in the relative.If the God is absolute beauty and goodness, how should heencompass the fullness of life, which is beautiful and hateful,good and evil, laughable and serious, human and inhuman?How can man live in the womb of the God if the Godheadhimself attends only to one-half of him?131

If we have risen near the heights of good and evil, then ourbadness and hatefulness lie in the most extreme torment. Manstorment is so great and the air of the heights so weak that he canhardly live anymore. The good and the beautiful freeze to theice of the absolute idea,132 and the bad and hateful become mudpuddles full of crazy life.

Therefore after his death Christ had to journey to Hell,otherwise the ascent to Heaven would have become impos-sible for him. Christ first had to become his Antichrist, hisunderworldly brother.

No one knows what happened during the three days Christwas in Hell. I have experienced it.133 The men of yore said that hehad preached there to the deceased.134 What they say is true, butdo you know how this happened?

It was folly and monkey business, an atrocious Hell'smasquerade of the holiest mysteries. How else could Christ havesaved his Antichrist? Read the unknown books of the ancients,and you will learn much from them. Notice that Christ did notremain in Hell, but rose to the heights in the beyond.135

Our conviction of the value of the good and beautiful hasbecome strong and unshakable, that is why life can extendbeyond this and still fulfil everything that lay bound and yearning.But the bound and yearning is also the hateful and bad. Are youagain indignant about the hateful and the bad?

Through this you can recognize how great are their forceand value for life. Do you think that it is dead in you? Butthis dead can also change into serpents.136 These serpents willextinguish the prince of your days.

125 A reference to Christ’s parable of the mustard seed. Matthew 13:31-32: “The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in hisfield: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree” (Cf. Luke 13:18-20, Mark 4:30-32).

126 In Mark 16:17, Christ stated that those who believe shall speak with new tongues. The issue of speaking in tongues is discussed in I Corinthians 14, and is central in diePentecostal movement.

127 The theme of self-overcoming is an important one in the work of Nietzsche. In Thus Spoke Zarathustra, Nietzsche writes: “I teach you the Superman. Man is somethingthat should be overcome. What have you done to overcome him? All creatures hitherto have created something beyond themselves: and do you want to be the ebbof this great tide, and return to the animals rather than overcome man? (“Zarathustra’s prologue 3,” p. 41; underlined as in Jung’s copy). For Jung’s discussion of thistheme in Nietzsche, see Nietzsche’s Zarathustra: Notes of the Seminar Given in 1934-9, vol. 2, ed. James Jarrett (Princeton: Princeton University Press, 1988, pp. 1502-08).

128 Judas betrayed Christ for thirty pieces of silver (Matthew 26:14-16).

129 See note 58, p. 234.

130 This conception of the encompassing nature of the new God is fully developed further ahead in Scrutinies (Sermon 2, p. 349f).

131 The theme of the integration of evil into the Godhead played an important role in Jung’s works; see Aion (1951, CW 9, 2, ch. 5), and Answer to Job (1952, CW11).

132 The conception of the absolute idea was developed by Hegel. He understood it as the culmination and the self-differentiating unity of the dialectical sequence thatgives rise to the cosmos. Cf. Hegel's Logic (tr. W Wallace [London: Thames and Hudson, 1975]). Jung refers to this in 1921 in Psychological Types (CW 6, §735).

133 This sentence is cut in the Corrected Draft and replaced with “but this can be guessed:” (p. 68).

134 1 Peter 4:6 states: “For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according toGod in the spirit.”

135 The theme of Christ’s descent into Hell features in several apocryphal gospels. In the “Apostles Creed,” it is stated that “He descended into Hell. The third day Hearose again from the dead.” Jung commented on the appearance of this motif in medieval alchemy (Psychology and Alchemy, 1944, CW 12, §6in, 440, 451; MysteriumConiunctionis, 1955/56, CW 14, 475). One of the sources which Jung referred to (CW 12, §6in) was Albrecht Dieterich’s Nekyia: Beitrdge zur Erkldrung der neuentdecktenPetrusapokalypse, wnich commented on an apocalyptic fragment from the Gospel of St. Peter, in which Christ gives a detailed description of Hell. Jung’s copy of thiswork has numerous markings in the margins, and in the rear are two additional pieces of paper with a list of page references and remarks. In 1951 he gave the followingpsychological interpretation of the motif of Christ’s descent into Hell: “The scope of the integration is suggested by the ‘descensus ad infernos,’ the descent of Christ’ssoul to Hell, whose work of redemption also encompasses the dead. The psychological equivalent of this forms the integration of the collective unconscious whichrepresents an essential part of the individuation process” (Aion, CW 9, 2, §72). In 1938 he noted: “The three days descent into Hell during death describes the sinkingof the vanished value into the unconscious, where, by conquering the power of darkness, it establishes a new order, and then rises up to heaven again, that is, attainssupreme clarity of consciousness” (“Psychology and religion,” CW 11, §149). The “unknown books of the ancients” refer to the apocryphal gospels.

136 The Draft continues: “But the serpent is also life. In the image furnished by the ancients, the serpent put an end to the childlike magnificence of paradise; they evensaid that Christ himself had been a serpent” (p. 83). Jung commented on this motif in 1950 in Aion, CW 9, 2, §291.

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Do you see what beauty and joy came over men when the depthsunleashed this greatest war?5 And yet it was a frightful beginning.137

If we do not have the depths, how do we have the heights?1Yet you fear the depths, and do not want to confess that you areafraid of them. It is good, though, that you fear yourselves; sayit out loud that you are afraid of yourselves. It is wisdom to fearoneself Only the heroes say that they are fearless. But you knowwhat happens to the hero.

With fear and trembling, looking around yourselves withmistrust, go thus into the depths, but do not do this alone; twoor more is greater security since the depths are full of murder. Alsosecure yourselves the way of retreat. Go cautiously as if you werecowards, so that you pre-empt the soul murderers.138 The depthswould like to devour you whole and choke you in mud.

He who journeys to Hell also becomes Hell; therefore do notforget from whence you come. The depths are stronger than us;so do not be heroes, be clever and drop the heroics, since nothing ismore dangerous than to play the hero. The depths want to keepyou; they have not returned very many up to now, and thereforemen fled from the depths and attacked them.

What if the depths, due to the assault, now change themselvesinto death?5 But the depths indeed have changed themselvesinto death; therefore when they awoke they inflicted a thousand^fold death.139 We cannot slay death, as we have already taken alllife from it. If we still want to overcome death, then we mustenliven it.

Therefore on your journey be sure to take golden cups full of thesweet drink of life, red wine, and give it to dead matter, so that it canwin life back. The dead matter will change into black serpents.Do not be frightened, the serpents will immediately put out thesun of your days, and a night with wonderful will-o^the-wispswill come over you.140

Take pains to waken the dead. Dig deep mines and throw insacrificial gifts, so that they reach the dead. Reflect in good heartupon evil, this is the way to the ascent. But before the ascent,everything is night and Hell.

What do you think of the essence of Hell?5 Hell is when thedepths come to you with all that you no longer are or are not yetcapable of. Hell is when you can no longer attain what you couldattain. Hell is when you must think and feel and do everythingthat you know you do not want. Hell is when you know that yourhaving to is also a wanting to, and that you yourself are responsiblefor it. Hell is when you know that everything serious that youhave planned with yourself is also laughable, that everything fine

is also brutal, that everything good is also bad, that everythinghigh is also low, and that everything pleasant is also shameful.

But the deepest Hell is when you realize that Hell is also noHell, but a cheerful Heaven, not a Heaven in itself, but in thisrespect a Heaven, and in that respect a Hell.

That is the ambiguity of the God: he is born from a darkambiguity and rises to a bright ambiguity. Unequivocalness issimplicity and leads to death.141 But ambiguity is the way of life.142If the left foot does not move, then the right one does, and youmove. The God wills this.143

You say: the Christian God is unequivocal, he is love.144 Butwhat is more ambiguous than love?5 Love is the way of life, butyour love is only on the way of life if you have a left and a right.

Nothing is easier than to play at ambiguity and nothing ismore difficult than living ambiguity. He who plays is a child; hisGod is old and dies. He who lives is awakened; his God is youngand goes on. He who plays hides from the inner death. He wholives feels the going onward and immortality. So leave the playto the players. Let fall what wants to fall; if you stop it, it willsweep you away. There is a true love that does not concern itselfwith neighbors.145

When the hero was slain and the meaning recognized inthe absurdity, when all tension came rushing down from gravidclouds, when everything had become cowardly and looked to itsown rescue, I became aware of the birth of the God.146 Opposingme, the God sank into my heart when I was confused by mockeryand worship, by grief and laughter, by yes and no.

The one arose from the melting together of the two. He wasborn as a child from my own human soul, which had conceived himwith resistance like a virgin. Thus it corresponds to the image thatthe ancients have given to us.147 But when the mother, my soul, waspregnant with the God, I did not know it. It even seemed to me asif my soul herself was the God, although he lived only in her body148

And thus the image of the ancients is fulfilled: I pursued mysoul to kill the child in it. For I am also the worst enemy of myGod.149 But I also recognized that my enmity is decided upon inthe God. He is mockery and hate and anger, since this is also away of life.

I must say that the God could not come into being before thehero had been slain. The hero as we understand him has become anenemy of the God, since the hero is perfection. The Gods envy theperfection of man, because perfection has no need of the Gods. Butsince no one is perfect, we need the Gods. The Gods love perfectionbecause it is the total way of life. But the Gods are not with him

137 The Corrected Draft has: "a beginning of Hell” (p. 70).-In 1933 Jung recalled: "At the outbreak of war I was in Inverness, and I returned through Holland and Germany.

I came right through the armies going west, and I had the feeling that it was what one would call in German a Hochzeitsstimmung, a feast of love all over the country.Everything was decorated with flowers, it was an outburst of love, they all loved each other and everything was beautiful. Yes, the war was important, a big affair, butthe main thing was the brotherly love all over the country, everybody was everybody else’s brother, one could have everything anyone possessed, it did not matter. Thepeasants threw open their cellars and handed out what they had. That happened even in the restaurant and buffet at the railroad station. I was very hungry, I had hadnothing to eat for about twenty-four hours, and they had some sandwiches left, and when I asked what they cost, they said, “Oh nothing, just take them!” And when Ifirst crossed the border into Germany, we were led into an enormous tent full of beer and sausages and bread and cheese, and we paid nothing, it was one great feast oflove. I was absolutely bewildered” (Visions Seminars'2, ed. Claire Douglas [Princeton: Princeton University Press, 1997], pp. 974-75).

138 The phrase "Soul murderer” had been used by Luther and Zwingli, and more recently by Daniel Paul Schreber in his 1903 Memoirs of my Nervous illness, eds. and tr. IdaMacalpine and Richard Hunter (Folkestone: William Dawson, 1955). Jung discussed this work in 1907 in “On the psychology of dementia praecox” (CW 3), and drewFreud’s attention to it. In discussions concerning Schreber in the Association for Analytical Psychology on July 9 and 16 of 1915 following presentations by Schneiter,Jung drew attention to Gnostic parallels to Schreber’s imagery (MAP, vol. 1., p. 88f).

139 The reference is to the carnage of World War I .

140 This refers back to the vision in chapter 5, "Descent into Hell in the Future.” In 1940 Jung wrote: “the threat to one’s inmost self from dragons and serpents points to thedanger of the newly acquired consciousness being swallowed up again by the instinctive soul, die unconscious” (“On the psychology of the child archetype,” CW 9,1, §282).

141 The Corrected Draft has instead “to an end” (p. 73).

142 In 1952, Jung wrote to Zwi Werblowsky concerning the intentional ambiguity of his writings: "The language I speak must be equivocal, that is, ambiguous, to do justiceto psychic nature with its double aspect. I strive consciously and deliberately for ambiguous expressions, because it is superior to unequivocalness and corresponds tothe nature of being” (Letters 2, pp. 70-71).

143 The Draft continues: “Look at the images of the Gods that the ancients and the men of old left behind: their nature is ambiguous and equivocal” (p. 87).

144 I John 4:16: “God is love; and he that dwelleth in love dwelleth in God, and God in him.”

145 The Draft continues: “Whoever reverses this word and others that I speak, is a player, since he doesn’t respect the spoken word. Know that you attain yourself fromwhat you read in a book. You read as much into a book as out of it” (p. 88).

146 The Corrected Draft has "bffdrof-the-new [conception of a] God” (p. 74).

147 The reference is to the Virgin Mary.

148 See note 57, p. 237.

149 This seems to refer to the wounding of Izdubar in Liber Secundus, ch. 8, “First Day” See below, p. 278f

MTSTERIUM. ENCOUNTER | 245

who wishes to be perfect, because he is an imitation of perfection.150

Imitation was a way of life when men still needed the heroicprototype.151 The monkey’s manner is a way of life for monkeys,and for man as long as he is like a monkey Human apishness haslasted a terribly long time, but the time will come when a piece ofthat apishness will fall away from men.

That will be a time of salvation and the dove, and the eternalfire, and redemption will descend.

Then there will no longer be a hero, and no one who canimitate him. Because from that time henceforth all imitationis cursed. The new God laughs at imitation and discipleship. Heneeds no imitators and no pupils. He forces men through himself.The God is his own follower in man. He imitates himself.

We think that there is singleness within us, and communalityoutside us. Outside of us is the communal in relation to theexternal, while singleness refers to us. We are single if we are inourselves, but communal in relation to what is outside us. Butif we are outside of ourselves, then we are single and selfish in thecommunal. Our self suffers privation if we are outside ourselves,and thus it satisfies its needs with communality Consequently,communality is distorted into singleness. If we are in ourselves, wefulfil the need of the self, we prosper, and through this we becomeaware of the needs of the communal and can fulfil them.152

If we set a God outside of ourselves, he tears us loose from theself, since the God is more powerful than we are. Our self fallsinto privation. But if the God moves into the self, he snatches usfrom what is outside us.153 We arrive at singleness in ourselves. Sothe God becomes communal in reference to what is outside us,but single in relation to us. No one has my God, but my God haseveryone, including myself. The Gods of all individual men alwayshave all other men, including myself So it is always only the oneGod despite his multiplicity. You arrive at him in yourself and onlythrough your self seizing you. It seizes you in the advancementof your life.

The hero must fall for the sake of our redemption, since he isthe model and demands imitation. But the measure of imitationis fulfilled.154 We should become reconciled to solitude in ourselvesand to the God outside of us. If we enter into this solitude thenthe life of the God begins. If we are in ourselves, then the spacearound us is free, but filled by the God.

Our relations to men go through this empty space and alsothrough the God. But earlier it went through selfishness since wewere outside ourselves. Therefore the spirit foretold to me that thecold of outer space will spread across the earth.155 With this heshowed me in an image that the God will step between men anddrive every individual with the whip of icy cold to the warmth of hisown monastic hearth. Because people were beside themselves,going into raptures like madmen.

Selfish desire ultimately desires itself. You find yourself in yourdesire, so do not say that desire is vain. If you desire yourself, youproduce the divine son in your embrace with yourself Your desireis the father of the God, your self is the mother of the God, butthe son is the new God, your master.

If you embrace your self, then it will appear to you as if theworld has become cold and empty. The coming God moves intothis emptiness.

If you are in your solitude, and all the space around you hasbecome cold and unending, then you have moved far from men,and at the same time you have come near to them as never before.Selfish desire only apparently led you to men, but in reality it ledyou away from them and in the end to yourself, which to you andto others was the most remote. But now, if you are in solitude,your God leads you to the God of others, and through that to thetrue neighbor, to the neighbor of the self in others.

If you are in yourself, you become aware of your incapacity.You will see how little capable you are of imitating the heroes andof being a hero yourself. So you will also no longer force others tobecome heroes. Like you, they suffer from incapacity. Incapacity,too, wants to live, but it will overthrow your Gods. [BP v (r)] /

Mysterium.

Encounter

[HI v(v)]

Cap. ix.

On the night when I considered the essence of the God, Ibecame aware of an image: I lay in a dark depth. An old manstood before me. He looked like one of the old prophets.156 Ablack serpent lay at his feet. Some distance away I saw a housewith columns. A beautiful maiden steps out of the door. Shewalks uncertainly and I see that she is blind. The old man wavesto me and I follow him to the house at the foot of the sheer wallof rock. The serpent creeps behind us. Darkness reigns insidethe house. We are in a high hall with glittering walls. A brightstone the color of water lies in the background. As I look into itsreflection, the images of Eve, the tree, and the serpent appear tome. After this I catch sight of Odysseus and his journey on thehigh seas. Suddenly a door opens on the right, onto a garden fullof bright sunshine. We step outside and the old man says to me,“Do you know where you are?”

I: “I am a stranger here and everything seems strange to me,anxious as in a dream. Who are your5”

E: “I am Elijah157 and this is my daughter Salome.”158

I: “The daughter of Herod, the bloodthirsty woman?”

150 The importance of wholeness above perfection is an important theme in Jungs later work. Cf. Aion, 1951, CW 9, 2, §123; Mysterium Coniunctionis, 1955/56, CW14, §616.

151 In 1916, Jung wrote: “Man has one ability which, though it is of the greatest utility for collective purposes, is the most pernicious for individuation, and that is imitation.Collective psychology can hardly dispense with imitation” (“The structure of the unconscious,55 CW 7, §463). I11 “On the psychology of the child archetype55 (1940) Jung wroteabout the danger of identifying with the hero: “This identity is often very extremely stubborn and dangerous for the equilibrium of the soul. If the identity can bedissolved, the figure of the hero, through the reduction of consciousness to a human level, can gradually be differentiated into a symbol of the self55 (CW 9,1, §303).

152 Jung dealt with the issue of the conflict between individuation and collectivity in 1916 in “Individuation and collectivity55 (CW 18).

153 Cf. Jung’s comments in “Individuation and collectivity55 that “The individual must now consolidate himself by cutting himself off from God and becoming wholly himselfThereby and at the same time he also separates himself from society Outwardly he plunges into solitude, but inwardly into Hell, distance from God55 (CW 18, §1103).

154 This is an interpretation of the murder of Siegfried in Liber Primus, ch. 7, “Murder of the Hero.55

155 This refers to the dream mentioned in the prologue, p. 231.

156 In Black Book 2 Jung noted: “with a gray beard and wearing an Oriental robe55 (p. 231).

157 Elijah was one of the prophets of the Old Testament. He first appears in 1 Kings 17, bearing a message from God to Ahab, the Icing of Israel. In 1953, the CarmelitePere Bruno wrote to Jung asking how one established the existence of an archetype. Jung replied by taking Elijah as an example, describing him as a highly mythicalpersonage, which did not prevent him from probably being a historical figure. Drawing together descriptions of him throughout history, Jung described him as a “livingarchetype55 who represented the collective unconscious and the self. He noted that such a constellated archetype gave rise to new forms of assimilation, and representeda compensation on the part of the unconscious (CW 18, §§1518-31).

158 Salome was the daughter of Herodias and the step-daughter of King Herod. In Matthew 14 and Mark 6, John the Baptist had told King Herod that it was unlawful forhim to be married to his brother’s wife, and Herod put him in prison. Salome (who is not named, but simply called the daughter of Herodias) danced before Herod onhis birthday, and he promised to give her anything she wished for. She requested the head of John the Baptist, who was then beheaded. In the late nineteenth and earlytwentieth centuries, the figure of Salome fascinated painters and writers, including Guillaume Apollinaire, Gustave Flaubert, Stephane Mallarme, Gustave Moreau,Oscar Wilde, and Franz von Stuck, featuring in many works. See Bram Dijkstra, idols of Perversity: Fantasies of Feminine Evil in Firnde-Siecle Culture (New York: OxfordUniversity Press, 1986), pp. 379—98.

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246 | LIBER PRIMUS fcl. v(v)/vi(r)

E: “Why do you judge so? You see that she is blind. She is mydaughter, the daughter of the prophet.”

I: “What miracle has united you?”

E: “It is no miracle, it was so from the beginning. My wisdomand my daughter are one.”

I am shocked, I am incapable of grasping it.

E: “Consider this: her blindness and my sight have made uscompanions through eternity.”

I: “Forgive my astonishment, am I truly in the underworld?’”

S: “Do you love me?”

I: “Flow can I love you? How do you come to this question? Isee only one thing, you are Salome, a tiger, your hands are stainedwith the blood of the holy one. How should I love you?”

S: “You will love me.”

I: “I? Love you? Who gives you the right to such thoughts?”

S: “I love you.”

I: “Leave me be, I dread you, you beast.”

S: “You do me wrong. Elijah is my father, and he knows thedeepest mysteries. The walls of his house are made of preciousstones. His wells hold healing water and his eyes see the things ofthe future. And what wouldn’t you give for a single look into theinfinite unfolding of what is to come? Are these not worth a sinfor you?”

I: “Your temptation is devilish. I long to be back in the upperworld. It is dreadful here. How oppressive and heavy is the air!”

E: “What do you want? The choice is yours.”

I: “But I do not belong to the dead. I live in the light of day.Why should I torment myself here with Salome? Do I not haveenough of my own life to deal with?”

E: “You heard what Salome said.”

I: “I cannot believe that you, the prophet, can recognize heras a daughter and a companion. Is she not engendered from hei-nous seed? Was she not vain greed and criminal lust?”

E: “But she loved a holy man.”

I: “And shamefully shed his precious blood.”

E: “She loved the prophet who announced the new Godto the world. She loved him, do you understand that? For she ismy daughter.”

I: “Do you think that because she is your daughter, she lovedthe prophet in John, the father?”

E: “By her love shall you know her.”

I: “But how did she love him? Do you call that love?”

E: “What else was it?”

I: “I am horrified. Who wouldn’t be horrified if Salomeloved him?”

E: “Are you cowardly? Consider this, I and my daughter havebeen one since eternity.”

I: “You pose dreadful riddles. How could it be that this unholywoman and you, the prophet of your God, could be one?”

E: “Why are you amazed? But you see it, we are together.”

I: “What my eyes see is exactly what I cannot grasp. You, Elijah,who are a prophet, the mouth of God, and she, a bloodthirsty horror.You are the symbol of the most extreme contradiction.”

E: “We are real and not symbols.”

I see how the black serpent writhes up the tree, and hides inthe branches. Everything becomes gloomy and doubtful. Elijahrises, I follow and we go silently back through the hall.159 Doubttears me apart. It is all so unreal and yet a part of my longingremains behind. Will I come again? Salome loves me, do I loveher? I hear wild music, a tambourine, a sultry moonlit night, thebloody-staring head of the holy onel6°—fear seizes me. I rush out.I am surrounded by the dark night. It is pitch black all aroundme. Who murdered the hero? Is this why Salome loves me? Do Ilove her, and did I therefore murder the hero? She is one with theprophet, one with John, but also one with me? Woe, was she thehand of the God? I do not love her, I fear her. Then the spirit of thedepths spoke to me and said: “Therein you acknowledge her divinepower.” Must I love Salome?161

[2] l62This play that I witnessed is my play, not your play. It is mysecret, not yours. You cannot imitate me. My secret remains virginal and mymysteries are inviolable, they belong to me and cannot belong to you. Youhave your ownft3

He who enters into his own must grope through what lies at hand, he mustsense his way from stone to stone. He must embrace the worthless and theworthy with the same love. A mountain is nothing, and a grain of sand holdskingdoms, or also nothing. Judgment must fall from you, even taste, but aboveall pride, even when it is based on merit. Utterly poor, miserable, unknowinglyhumiliated, go on through the gate. Turn your anger against yourself, sinceonly you stop yourself from looking and from living. The mystery play is softlike air and thin smoke, and you are raw matter that is disturbingly heavy.But let your hope, which is your highest good and highest ability, lead the way

159 Black Book 2 continues: “The crystal shines dimly. I think again of the image of Odysseus, how he passed the rocky island of the Sirens on his lengthy odyssey. Should I,should I not?” (p. 74).

160 I.e., the head of John the Baptist.

161 In the 1925 Seminar, Jung recounted: "I used the same technique of the descent, but this time I went much deeper. The first time I should say I reached a depth ofabout one thousand feet, but this time it was a cosmic depth. It was like going to the moon, or like the feeling of a descent into empty space. First the picture was of acrater, or a ring-chain of mountains, and my feeling association was that of one dead, as if oneself were a victim. It was the mood of the land of the hereafter. I could seetwo people, an old man with a white beard and a young girl who was very beautiful. I assumed them to be real and listened to what they were saying. The old man saidhe was Elijah and I was, quite shocked, but she was even more upsetting because she was Salome. I said to myself that there was a queer mixture: Salome and Elijah, butElijah assured me that he and Salome had been together since eternity. This also upset me. With them was a black serpent who had an affinity for me. I stuck to Elijahas being the most reasonable of the lot, for he seemed to have a mind. I was exceedingly doubtful about Salome. We had a long conversation but I did not understandit. Of course I thought of the fact of my father being a clergyman as being the explanation of my having figures like this. How about this old man then? Salome wasnot to be touched upon. It was only much later that I found her association with Elijah quite natural. Whenever you take journeys like this you find a young girl withan old man” (Analytical Psychology, pp. 63-64). Jung then refers to examples of this pattern in the work of Melville, Meyrink, Rider Haggard, and the Gnostic legend ofSimon Magus (see note 154, p. 359), Kundry and Klingsor from Wagner’s Parsifal (see below, p. 303), and Francesco Colonna’s Hypnerotomachia. In Memories, he noted:"In myths the snake is a frequent counterpart of the hero. There are numerous accounts of their affinity... Therefore the presence of the snake was an indication of

a hero-myth” (p. 206). Of Salome, he said: “Salome is an anima figure. She is blind because she does not see the meaning of things. Elijah is the figure of the wise oldprophet and represents the factor of intelligence and knowledge; Salome, the erotic element. One might say that the two figures are personifications of Logos and Eros.But such a definition would be excessively intellectual. It is more meaningful to let the figures be what they were for me at that time—-namely, events and experiences”(pp. 206-7). !n *955/56. Jung wrote: ‘Tor purely psychological reasons I have elsewhere attempted to equate the masculine consciousness with the concept of Logosand the feminine with that of Eros. By Logos I meant discrimination, judgment, insight, and by Eros I meant the placing into relation” (Mysterium Coniunctionis, C W14,§224). On Jung’s reading of Elijah and Salome in terms of Logos and Eros respectively, see Appendix B, “Commentaries.”

162 The Corrected Draft has: “Guiding Reflection' (p. 86). The Draft and Corrected Draft have “This, my friend, is a mystery play in which the spirit of the depdis cast me. I hadrecognized theEirth-ofthemew-God [the conception], and therefore the spirit of the depths allowed me to participate in the underworld ceremonies, which were sup-posed to instruct me about the God’s intentions and works. Through these rituals I was supposed to be initiated into the mysteries of redemption” (Corrected Draft, p. 86).

163 The Draft continues: “In the renewed world you can have no outer possessions, unless you create them out of yourselves. You can enter only into your own mysteries.The spirit of the depths has other things to teach you than me. I only have to bring you tidings of the new God and of the ceremonies and mysteries of his service. Butthis is the way It is the gate to darkness” (p. 100).

MYSTERIUM. ENCOUNTER | 247

and serve you as a guide in the world of darkness, since it is of like substancewith the forms of that world.164 [Image v (v)]l6s

The scene of the mystery play is a deep place like the crater ofa volcano. My deep interior is a volcano, that pushes out the fiery-molten mass of the unformed and the undifferentiated. Thus myinterior gives birth to the children of chaos, of the primordialmother. He who enters the crater also becomes chaotic matter,he melts. The formed in him dissolves and binds itself anew withthe children of chaos, the powers of darkness, the ruling and theseducing, the compelling and the alluring, the divine and thedevilish. These powers stretch beyond my certainties and limitson all sides, and connect me with all forms and with all distantbeings and things, through which inner tidings of their being andtheir character develop in me.

Because I have fallen into the source of chaos, into the primordialbeginning, I myself become smelted anew in the connection withthe primordial beginning, which at the same time is what hasbeen and what is becoming. At first I come to the primordialbeginning in myself But because I am a part of the matter andformation of the world, I also come into the primordial beginningof the world in the first place. I have certainly participated in lifeas someone formed and determined, but only through my formedand determined consciousness and through this in a formed anddetermined piece of the whole world, but not in the unformedand undetermined aspects of the world that likewise are given tome. Yet it is given only to my depths, not to my surface, which is aformed and determined consciousness.

The powers of my depths are predetermination and pleasure.166Predetermination or forethinking167 is Prometheus,168 who, withoutdetermined thoughts, brings the chaotic to form169 and definition,who digs the channels and holds the object before pleasure.Forethinking also comes before thought. But pleasure is the forcethat desires and destroys forms without form and definition. Itloves the form in itself that it takes hold of, and destroys the formsthat it does not take. The forethinker is a seer, but pleasure is blind.It does not foresee, but desires what it touches. Forethinking is notpowerful in itself and therefore does not move. But pleasure ispower, and therefore it moves. Forethinking needs pleasure tobe able to come to form. Pleasure needs forethinking to cometo form, which it requires.170 If pleasure lacked forming, pleasurewould dissolve in manifoldness and become splintered andpowerless through unending division, lost to the unending. Ifa form does not contain and compress pleasure within itself,it cannot reach the higher, since it always flows like water fromabove to below. All pleasure, when left alone, flows into the deepsea and ends in the deathly stillness of dispersal into unending

space. Pleasure is not older than forethinking, and forethinkingis not older than pleasure. Both are equally old and in natureintimately one. Only in man does the separate existence of bothprinciples become apparent.

Apart from Elijah and Salome I found the serpent as a thirdprinciple.171 It is a stranger to both principles although it isassociated with both. The serpent taught me the unconditionaldifference in essence between the two principles in me. If I lookacross from forethinking to pleasure, I first see the deterrentpoisonous serpent. If I feel from pleasure across to forethinking,likewise I feel first the cold cruel serpent.172 The serpent is theearthly essence of man of which he is not conscious. Its characterchanges according to peoples and lands, since it is the mysterythat flows to him from the nourishing earth-mother.173

The earthly (numen loci) separates forethinking and pleasurein man, but not in itself The serpent has the weight of the earthin itself, but also its changeability and germination from whicheverything that becomes emerges. It is always the serpent that causesman to become enslaved now to one, now to the other principle,so that it becomes error. One cannot live with forethinking alone,or with pleasure alone. You need both. But you cannot bein forethinking and in pleasure at the same time, you must taketurns being in forethinking and pleasure, obeying the prevailinglaw, unfaithful to the other so to speak. But men prefer one or theother. Some love thinking and establish the art of life on it. Theypractice their thinking and their circumspection, so they lose theirpleasure. Therefore they are old and have a sharp face. The otherslove pleasure, they practice their feeling and living. Thus they forgetthinking. Therefore they are young and blind. Those who thinkbase the world on thought, those who feel, on feeling. You findtruth and error in both.

The way of life writhes like the serpent from right to left andfrom left to right, from thinking to pleasure and from pleasureto thinking. Thus the serpent is an adversary and a symbol ofenmity, but also a wise bridge that connects right and left throughlonging, much needed by our life.174

The place where Elijah and Salome live together is a darkspace and a bright one. The dark space is the space of fore-thinking. It is dark, so he who lives there requires vision.175This space is limited, so forethinking does not lead into theextended distance, but into the depth of the past and thefuture. The crystal is the formed thought that reflects what isto come in what has gone before.

Eve / and the serpent show me that my next step leads topleasure and from there again on lengthy wanderings likeOdysseus. He went astray when he played his trick at Troy.176 The

164 The Draft continues: “The mystery play took place at the deepest bottom of my interior, which is that other world. You have to bear this in mind, it is also a worldand its reality is large and frightening. You cry and laugh and tremble and sometimes you break out in a cold sweat for fear of death. The mystery play represents myself and through me the world to which I belong is represented. Thus, my friends, you learn much about the world, and through it about yourself, by what I say to youhere. But you have not learned anything about your mysteries in this way; indeed, your way is darker than before, since my example will stand obstructively in yourpath. You may follow me, not on my way but on yours” (p. 102).

165 This depicts the scene in the fantasy

166 This is a subjective interpretation of the figures of Elijah and Salome.

167 In the Corrected Draft, “Predetermination or forethought” is replaced by “The Idea.” This substitution occurs throughout the rest of this section (p. 89).

168 In Greek mythology Prometheus created mankind out of clay He could foretell the future, and his name signifies “forethought.” In 1921, Jung wrote an extendedanalysis of Carl Spittelers epic poem Prometheus und Epimetheus (1881) together with Goethe’s Prometheus Fragment (1773); see Psychological Types, CW 6, ch. 5-

169 The Corrected Draft has: “Boundary” (p. 89).

170 The Draft continues: “Therefore the forethinker approached me as Elijah, the prophet, and pleasure as Salome” (p. 103).

171 The Draft continues: “The animal of deadly horror, which lay between Adam and Eve” (p. 105).

172 The Corrected Draft continues: “The serpent is not only a separating but also a unifying principle” (p. 91).

173 When commenting on this in the 1925 seminar, Jung noted that there were many accounts in mythology of the relation between a hero and a serpent, so the presenceof the serpent indicated that “it will again be a hero myth” (p. 89). He showed a diagram of a cross with Rational/Thinking (Elijah) at the top. Feeling (Salome) at thebottom, Irrational / Intuition (Superior) at the left, and Sensation / Inferior (Serpent) at the right (p. 90). He interpreted the black serpent as the introverting libido:“The serpent leads the psychological movement apparently astray into the kingdom of shadows, dead and wrong images, but also into earth, into concretization . . .Inasmuch as the serpent leads into the shadows, it has the function of the anima; it leads you into the depths, it connects the Above and Below . . . the serpent is alsothe symbol of wisdom” (Analytical Psychology, pp. 94-95).

174 The Draft continues: “By following Elijah and Salome, I follow the two principles inside me and through me in the world, of which I am part” (p. 106).

175 The Corrected Draft continues: “that is, of thinking. And without thinking one cannot grasp an idea” (p. 92).

176 The Draft continues: “What would Odysseus have been without his wandering?” (p. 107). The Corrected Draft adds: "There would have been no odyssey” (p. 92).

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248 | LIBER PRIMUS fol. vi(f)

bright garden is the space of pleasure. He who lives there needsno vision;177 he feels the unending.178 A thinker who descends intohis forethinking finds his next step leading into the garden ofSalome. Therefore the thinker fears his forethought, althoughhe lives on the foundation of fore thinking. The visible surfaceis safer than the underground. Thinking protects against theway of error, and therefore it leads to petrification.

A thinker should fear Salome, since she wants his head,especially if he is a holy man. A thinker cannot be a holy person,otherwise he loses his head. It does not help to hide oneself inthought. There the solidification overtakes you. You must turnback to motherly forethought to obtain renewal. But forethoughtleads to Salome.

I79Because I was a thinker and caught sight of the hostileprinciple of pleasure from forethinking, it appeared to me asSalome. If I had been one who felt, and had groped my waytoward forethinking, then it would have appeared to me as aserpent-encoiled daimon, if I had actually seen it. But I wouldhave been blind. Therefore I would have felt only slippery, dead,dangerous, allegedly overcome, insipid, and mawkish things,and I would have pulled back with the same shudder I felt inturning from Salome.

The thinker's passions are bad, therefore he has no pleasure.The thoughts of one who feelsr8° are bad, therefore he has nothoughts. He who prefers to think than to feel,181 leaves hisfeeling182 to rot in darkness. It does not grow ripe, but in moldi-ness produces sick tendrils that do not reach the light. He whoprefers to feel than to think leaves his thinking in darkness,where it spins its nets in gloomy places, desolate webs in whichmosquitos and gnats become enmeshed. The thinker feels thedisgust of feeling, since the feeling in him is mainly disgusting.The one who feels thinks the disgust of thinking, since thethinking in him is mainly disgusting. So the serpent lies betweenthe thinker and the one who feels. They are each other's poisonand healing.

In the garden it had to become apparent to me that I lovedSalome. This recognition struck me, since I had not thought it.What a thinker does not think he believes does not exist, andwhat one who feels does not feel he believes does not exist. Youbegin to have a presentiment of the whole when you embraceyour opposite principle, since the whole belongs to both principles,which grow from one root.183

Elijah said: “You should recognize her through her love!" Notonly do you venerate the object, but the object also sanctifiesyou. Salome loved the prophet, and this sanctified her. Theprophet loved God, and this sanctified him. But Salome did notlove God, and this profaned her. But the prophet did not loveSalome, and this profaned him. And thus they were each other's

poison and death. May the thinking person accept his pleasure,and the feeling person accept his own thought. Such leads onealong the way.184

Instruction

[HI vi(r)]

Cap. x.

On the following night,185 I was led to a second image: I amstanding in the rocky depth that seems to me like a crater. Beforeme I see the house with columns. I see Salome walking along thelength of the wall toward the left, touching the wall like a blindperson. The serpent follows her. The old man stands at the doorand waves to me. Hesitantly I draw closer. He calls Salome back.She is like someone suffering. I cannot detect any sacrilege in hernature. Her hands are white and her face has a gentle expression.The serpent lies before them. I stand before them clumsily like astupid boy, overwhelmed by uncertainty and ambiguity. The oldman eyes me searchingly and says: “What do you want here?5"

I: “Forgive me, it is not obtrusiveness or arrogance that leadsme here. I am here perchance, not knowing what I want. A longingthat stayed behind in your house yesterday has brought me here.You see, prophet, I am tired, my head is as heavy as lead. I amlost in my ignorance. I have toyed with myself enough. I playedhypocritical games with myself and they all would have disgustedme, were it not clever to perform what others expect from us inthe world of men. It seems to me as if I were more real here. Andyet I do not like being here."

Wordlessly Elijah and Salome step inside the house. I followthem reluctantly A feeling of guilt torments me. Is it bad conscience?I would like to turn back, but I cannot. I stand before the playof fire in the shining crystal. I see in splendor the mother of Godwith the child. Peter stands in front of her in admiration—thenPeter alone with the key—the Pope with a triple crown—aBuddha sitting rigidly in a circle of fire—a many-armed bloodyGoddess186—it is Salome desperately wringing her hands187—ittakes hold of me, she is my own soul, and now I see Elijah in theimage of the stone.

Elijah and Salome stand smiling before me.

I: “These visions are full of torment, and the meaning of theseimages is dark to me, Elijah; please shed some light."

Elijah turns away silently, and leads the way toward the left.Salome enters a colonnade to the right. Elijah leads me into aneven darker room. A burning red lamp hangs from the ceiling. Isit down exhausted. Elijah stands before me leaning on a marblelion in the middle of the room.

E: “Are you anxious? Your ignorance is to blame for your badconscience. Not-knowing is guilt, but you believe that it is the

177 The Corrected Draft continues: "Than much rather the pleasure to enjoy the garden” (p. 92).

178 The Corrected Draft continues: "It is strange that Salome’s garden lies so close to the dignified and mysterious hall of ideas. Does a thinker therefore experience awe orperhaps even fear of the idea, because of its proximity to paradise?’” (p. 92).

179 The Draft continues: “I was a forethinker. WTat could astonish me more than the intimate community of forethinking and pleasure, these inimical principles?’” (p. 108).

180 The Corrected Draft has instead: "One who has pleasure” (p. 94).

181 The Corrected Draft has instead: "Pleasure” (p. 94).

182 The Corrected Draft has instead: "Pleasure” (p. 94).

183 The Draft continues: "as one of your poets has said: 'the shaft bears two irons’ ” (p. Iio).

184 In 1913, Jung presented his paper, "On the question of psychological types,” in which he noted that the libido or psychic energy in an individual was characteristicallydirected toward the object (extraversion) or toward the subject (introversion): CW 6. Commencing in the summer of 1915 he had extensive correspondence withHans Schmid on this question, in which he now characterized the introverts as being dominated by the function of thinking, and the extraverts as being dominated bythe function of feeling. He also characterized the extraverts as being dominated by the pleasure-pain mechanism, seeking out the love of the object, and unconsciouslyseeking tyrannical power. Introverts unconsciously sought inferior pleasure, and had to see that the object was also a symbol of their pleasure. On August 7,1915, hewrote to Schmid: "The opposites should be evened out in the individual himself (The JungSchmid Correspondence, eds. John Beebe and Ernst Falzeder, tr. Ernst Falzeder with TonyWoolfson [Philemon Series, forthcoming]). This linkage between thinking and introversion and feeling and extraversion was maintained in his discussion of thissubject in 1917 in The Psychology of the Unconscious Processes. In Psychological Types (1921), this model had expanded to encompass two main attitude types of introvertsand extraverts further subdivided by the predominance of one of the four psychological functions of thinking, feeling, sensation, and intuition.

185 December 22, 1913. On December 19, 1913, Jung gave a talk "On the psychology of the unconscious” to the Zurich Psychoanalytical Society.

186 The Draft continues: “Kali” (p. 113).

187 Black Book 2 continues: "now that white shape of a girl with black hair—my own soul—and now that white shape of a man, which also appeared to me at the time—it resembles Michelangelo’s sitting Moses—it is Elijah” (p. 84). Michelangelo’s Moses is in the Church of San Pietro in Vincoli in Rome. It was the subject of a study

INSTRUCTION | 249

urge toward forbidden knowledge that causes your feeling ofguilt. Why do you think you are here?”

I: “I don't know. I sank into this place when unknowinglyI tried resisting the not-known. So here I am, astonished andconfused, an ignorant fool. I experience strange things in yourhouse, things that frighten me and whose meaning is dark to me.”

E: “If it were not your law to be here, how would you be here?”

I: “Im afflicted by fatal weakness, my father.”

E: “You are evasive. You cannot extricate yourself from your law.

I: “How can I extricate myself from what is unknown to me,which I cannot reach with either feeling or presentiment?”

E: “You are lying. Do you not know that you yourselfrecognized what it means if Salome loves you?”

I: “You are right. A doubtful and uncertain thought arose inme. But I have forgotten it again.”

E: “You have not forgotten it. It burned deep inside you. Areyou cowardly? Or can you not differentiate this thought from yourown self, enough so that you wished to claim it for yourself?”

I: “The thought went too far for me, and I shun far-fetchedideas. They are dangerous, since I am a man, and you know howmuch men are accustomed to seeing thoughts as their very own,so that they eventually confuse them with themselves.”

E: “Will you therefore confuse yourself with a tree or animal,because you look at them and because you exist with them in oneand the same world? Must you be your thoughts, because you arein the world of your thoughts? But your thoughts are just as muchoutside your self as trees and animals are outside your body.”188

I: “I understand. My thought world was for me more wordthan world. I thought of my thought world: it is I.”

E: “Do you say to your human world and every being outsideof you: you are I?”

I: “I stepped into your house, my father, with the fear of aschoolboy. But you taught me salutary wisdom189: I can alsoconsider my thoughts as being outside my self. That helps meto return to that terrible conclusion that my tongue is reluctantto express. I thought that Salome loves me because I resembleJohn or you. This thought seemed unbelievable to me. That's whyI rejected it and thought that she loves me because I am reallyquite opposite to you, that she loves her badness in my badness.This thought was devastating.”

Elijah is silent. Heaviness lies on me. Then Salome steps in, comesover to me and lays her arm around my shoulder. She takes me forher father in whose chair I sat. I dare neither move nor speak.

S: “I know that you are not my father. You are his son, and Iam your sister.”

I: “You, Salome, my sister? Was this the terrible attraction thatemanated from you, that unnamable horror of you, of your touch?Who was our mother?”

S: “Mary.”

I: “Is it a hellish dream? Mary, our mother? What madnesslurks in your words? The mother of our Savior, our mother?When I crossed your threshold today, I foresaw calamity. Alas! Ithas come. Are you out of your senses, Salome? Elijah, protectorof the divine law, speak: is this a devilish spell cast by the rejected?How can she say such a thing? Or are both of you out of yoursenses? You are symbols and Mary is a symbol. I am simply tooconfused to see through you now.”

E: “You may call us symbols for the same reason that you canalso call your fellow men symbols, if you wish to. But we are just asreal as your fellow men. You invalidate nothing and solve noth-ing by calling us symbols.”

I: “You plunge me into a terrible confusion. Do you wish tobe real?”

E: “We are certainly what you call real. Here we are, and youhave to accept us. The choice is yours.”

I am silent. Salome has removed herself. Uncertainly I look around.Behind me a high golden red flame burns on a round altar. Theserpent has encircled the flame. Its eyes glitter with golden reflections.Swaying I turn to the exit. As I step out into the hall, I see a powerfullion going before me. Outside, it is a wide cold starry night.

[2] 190It is no small matter to acknowledge one's yearning.For this many need to make a particular effort at honesty. Alltoo many do not want to know where their yearning is, becauseit would seem to them impossible or too distressing. And yetyearning is the way of life. If you do not acknowledge youryearning, then you do not follow yourself, but go on foreign waysthat others have indicated to you. So you do not live your life butan alien one. But who should live your life if you do not live it? Itis not only stupid to exchange your own life for an alien one, butalso a hypocritical game, because you can never really live the lifeof others, you can only pretend to do it, deceiving the other andyourself, since you can only live your own life.

If you give up your self, you live it in others; thereby youbecome selfish to others, and thus you deceive others. Everyonethus believes that such a life is possible. It is, however, only apishimitation. Through giving in to your apish appetite, you infectothers, because the ape stimulates the apish. So you turn your-self and others into apes. Through reciprocal imitation you liveaccording to the average expectation. The image of the hero wasset up for all in every age through the appetite for imitation.Therefore the hero was murdered, since we have all been apinghim. Do you know why you cannot abandon apishness? For fearof loneliness and defeat.

To live oneself means: to be one’s own task. Never say that itis a pleasure to live oneself. It will be no joy but a long suffering,since you must become your own creator. If you want to create

by Freud that was published in 1914 (The Standard Edition of the Complete Psychological Works of Sigmund Freud, ed. James Strachey in collaboration with Anna Freud assistedby Alix Strachey and Alan Tyson, tr. J. Strachey, 24 vols. [London: The Hogarth Press and the Institute of Psycho-analysis, 1953-1974J vol. 13). The third-personpronoun “it” identifies Salome with Kali, whose many hands wring each other; cf. note 196, p. 000.

188 Jung mentioned this conversation in the 1925 seminar and commented: “Only then I learned psychological objectivity. Only then could I say to a patient, ‘Be quiet,something is happening/ There are such things as mice in a house. You cannot say you are wrong when you have a thought. For the understanding of the unconscious wemust see our thoughts as events, as phenomena” (Analytical Psychology, p. 95).

189 The Corrected Draft has instead: “Truth” (p. 100).

190 The Corrected Draft has: “Guiding Reflection” (p. 103). In the Draft and Corrected Draft, a lengthy passage occurs. What follows here is a paraphrase: I wonder whetherthis is real, an underworld, or the other reality, and whether it was the other reality that had forced me here. I see here that Salome, my pleasure, moves to the left, theside of the impure and bad. This movement follows the serpent, which represents the resistance and the enmity against this movement. Pleasure goes away from thedoor. Forethinking [Corrected Draft: “the Idea,” throughout this passage] stands at the door, knowing the entrance to the mysteries. Therefore desire melts into themany, if forethinking does not direct it and force it toward its goal. If one meets a man who only desires, then one will find resistance against his desire behind it. Desirewithout forethinking gains much but keeps nothing, therefore his desire is the source of constant disappointment. Thus Elijah calls Salome back. If pleasure is unitedwith forethinking, the serpent lies before them. To succeed in something, you first need to deal with the resistance and difficulty, otherwise joy leaves behind pain anddisappointment. Therefore I drew nearer. I had first to overcome the difficulty and the resistance to gain what I desired. When desire overcomes the difficulty, itbecomes seeing and follows forethinking. Therefore I see that Salome s hands are pure, with no trace of crime. My desire is pure if I first overcome the difficulty andresistance. If I weigh up pleasure and forethinking, I am like a fool, blindly following his longing. If I follow my thinking, I forsake my pleasure. The ancients said inimages that the fool finds the right way. Forethinking has the first word, therefore Elijah asked me what I wanted. You should always ask yourself what you desire, since alltoo many do not know what they want. I did not know what I wanted. You should confess your longing and what you long for to yourself. Thus you satisfy your pleasureand nourish your forethinking at the same time” (Corrected Draft, pp. 103-4).

250 I LIBER PRIMUS fol. vi(r)/vi(v)

yourself, then you do not begin with the best and the highest,but with the worst and the deepest. Therefore say that you arereluctant to live yourself The flowing together of the stream oflife is not joy but pain, since it is power against power, guilt, andshatters the sanctified.

The image of the mother of God with the child that I foresee,indicates to me the mystery of the transformation.191 If forethink-ing and pleasure unite in me, a third arises from them, the divineson, who is the supreme meaning, the symbol, the passing over intoa new creation. I do not myself become the supreme meaning192or the symbol, but the symbol becomes in me such that it has itssubstance, and I mine. Thus I stand like Peter in worship beforethe miracle of the transformation and the becoming real of theGod in me.

Although I am not the son of the God myself, I represent himnevertheless as one who was a mother to the God, and one there-fore to whom in the name of the God the freedom of the bindingand loosing has been given. The binding and loosing take placein me.193 But insofar as it takes place in me, and I am a part of theworld, it also takes place through me in the world, and no one canhinder it. It doesn't take place according to the way of my will butin the way of unavoidable effect. I am not master over you, butthe being of the God in me. I lock the past with one key, with theother I open the future. This takes place through my transforma-tion. The miracle of transformation commands. I am its servant,just as the Pope is.

You see how incredible it was to believe such of oneself.194 Itapplies not to me, but to the symbol. The symbol becomes my lordand unfailing commander. It will fortify its reign and change itselfinto a starry and riddling image, whose meaning turns completelyinward, and whose pleasure radiates outward like blazing fire,I9Sa Buddha in the flames.196 Because I sink into my symbol to suchan extent, the symbol changes me from my one into my other, andthat cruel Goddess of my interior, my womanly pleasure, my ownother, the tormented tormentor, that which is to be tormented. Ihave interpreted these images, as best I can, with poor words.

I97In the moment of your bewilderment, follow your forethink-ing and not your blind desire, since forethinking leads you to thedifficulties that should always come first. They come nevertheless.

If you look for a light, you fall first into an even deeper darkness.In this darkness you find a light with a weak reddish flame thatgives only a low brightness, but it is enough for you to see yourneighbor. It is exhausting to reach this goal that seems to be nogoal. And so it is good: I am paralyzed and therefore ready toaccept. My forethinking rests on the lion, my power.198

I held to the sanctified form, and didn't want to allow thechaos to break through its dams. I believed in the order ofthe world and hated everything disorganized and unformed.Therefore above all I had to realize that my own law hadbrought me to this place. As the God developed in me, Ithought he was a part of my self. I thought that my “I" includedhim and therefore I took him for my thought. But I also consideredthat my thoughts were parts of my £T.” Thus I entered into mythoughts, and into the thinking about the God, in that I tookhim / for a part of my self

On account of my thoughts, I had left myself; therefore myself became hungry and made God into a selfish thought. If Ileave myself, my hunger will drive me to find my self in my object,that is, in my thought. Therefore you love reasonable and orderlythoughts, since you could not endure it if your self was in disordered,that is, unsuitable thoughts. Through your selfish wish, you pushedout of your thoughts everything that you do not consider ordered,that is, unfitting. You create order according to what you know,you do not know the thoughts of chaos, and yet they exist. Mythoughts are not my self, and my I does not embrace the thought.Your thought has this meaning and that, not just one, but manymeanings. No one knows how many.

My thoughts are not my self, but exactly like the things ofthe world, alive and dead.199 Just as I am not damaged throughliving in a partly chaotic world, so too I am not damaged if Ilive in my partly chaotic thought world. Thoughts are naturalevents that you do not possess, and whose meaning you onlyimperfectly recognize.200 Thoughts grow in me like a forest,populated by many different animals. But man is domineeringin his thinking, and therefore he kills the pleasure of the forestand that of the wild animals. Man is violent in his desire, andhe himself becomes a forest and a forest animal. Just as I havefreedom in the world, I also have freedom in my thoughts.Freedom is conditional.

fol. vi(r) /vi(

191 The Corrected Draft has: “in his outer appearance, in the misery of earthly reality” (p. 107).

192 The Corrected Draft has instead: “the son of God” (p. 107).

193 Cf. Matthew 18:18. Christ: “Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.”

194 The Draft and Corrected Draft continue: “The Pope in Rome has become an image and-symbd for us of how God becomes human and how he [God] becomes thevisible lord of men. Thus the coming God will become the lord of the world. This happens first [here] in me. The supreme meaning becomes my lord and infalliblecommander, though not only in me, but perhaps in many others whom I don’t know” (Corrected Draft, pp. 108-9).

195 The Corrected Draft has: “thus I become, like the Buddha sitting in the flames” (p. 109).

196 The Corrected Draft continues: “Where the idea is, pleasure always is too. If the idea is inside, pleasure is outside. Therefore an air of evil pleasure envelops me. A lech-erous and bloodthirsty Godhead gives me this false air. This happens because I must altogether suffer the becoming of the God and can therefore not separate it frommyself at first. But as long as it is not separated from me, I am so seized by the idea that I am it, and therefore I am also the woman associated with the idea from thebeginning. In that I receive the idea and represent it in the manner of Buddha, my pleasure is like the Indian Kali, since she is Buddhas other side. Kali, however, isSalome and Salome is my soul” (p. 109).

197 In the Draft, a lengthy passage occurs here, a paraphrase of which follows: The numbness is like a death. I needed total transformation. Through this my meaning, likethat of the Buddha, went completely inside. Then the transformation happened. I then went over to pleasure, as I was a thinker. As a thinker, I rejected my feeling, butI had rejected part of life. Then my feeling became a poisonous plant, and when it awakened, it was sensuality instead of pleasure, the lowest and commonest form ofpleasure. This is represented by Kali. Salome is the image of his pleasure, that suffers pain, since it was shut out for too long. It then became apparent that Salome, i.e.,my pleasure, was my soul. When I recognized this, my thinking changed and ascended to the idea, and then the image of Elijah appeared. This prepared me for themystery play, and showed me in advance the way of transformation that I had to undergo in the Mysterium. The flowing together of the forethinking with pleasureproduces the God. I recognized that the God in me wanted to become a man, and I considered this and honored this, and I became the servant of the God, but forno one other than myself. [Corrected Draft: it would be madness and presumption to assume that I also did this for others, p. no]. I sank into the contemplation of thewonder of transformation, and first turned into the lower level of my pleasure, and then through this I recognized my soul. The smiles of Elijah and Salome indicate thatthey were happy at my appearance, but I was in deep darkness. When the way is dark, so is the idea that gives light. When the idea in the moment of confusion allowsthe words and not the blind longing, then the words lead you to difficulty. Whereas it leads you to the right. That is why Elijah turns left, to the side of the unholy andevil, and Salome turns right to the side of the correct and good. She doesn’t go to the garden, the place of pleasure, but remains in the house of the father” (pp. 125-27).

198 In the Draft, a passage occurs, a paraphrase of which follows: If I am strong, so also are my intentions and presuppositions. My own thought weakens and goes overinto the idea. The idea becomes strong; it is supported by its own strength. I recognize this in the fact that Elijah is supported by the lions. The lion is of stone. Mypleasure is dead and turned to stone, because I did hot love Salome. This gave my thought the coldness of stone, and from this the idea took its solidity, which itneeded to subjugate my thought. It needed to be subjugated as it strove against Salome, since she appeared bad to it. (p. 128).

199 In 1921 Jung wrote: “The peculiar reality of unconscious contents, therefore, gives us the same right to describe them as objects as outer things”

(Psychological Types, CW 6, §280).

200 The Draft and Corrected Draft have: “Tw-oidd-haveho-considerinyselTmad; [: It would be more than inconsistent,] if I thought that I had produced the thoughts of theMysterium” (Corrected Draft, p. 115).

1

RESOLUTION | 2$I

To certain things of the world I must say: you should not bethus, but you should be different. Yet first I look carefully at theirnature, otherwise I cannot change it. I proceed in the same waywith certain thoughts. You change those things of the world that,not being useful in themselves, endanger your welfare. Proceedlikewise with your thoughts. Nothing is complete, and much is indispute. The way of life is transformation, not exclusion. Well-beingis a better judge than the law.

But as I became aware of the freedom in my thought world,Salome embraced me and I thus became a prophet, since I hadfound pleasure in the primordial beginning, in the forest, and inthe wild animals. It stands too close to reason for me to set myselfon a par with my visions, and for me to take pleasure in seeing. Iam in danger of believing that I myself am significant since I seethe significant. This will always drive us crazy, and we transformthe vision into foolishness and monkey business, since we cannotdesist from imitation.201

Just as my thinking is the son of forethinking, so is mypleasure the daughter of love, of the innocent and conceivingmother of God. Aside from Christ Mary gave birth to Salome.Therefore Christ in the gospel of the Egyptians says to Salome:“Eat every herb, but do not eat the bitter/5 And when Salomewanted to know, Christ spoke to her: “If you crush the coveringof shame, and when the two become one, and the male withthe female, neither male nor female/’202

Forethinking is the procreative, love is the receptive.203 Bothare beyond this world. Here are understanding and pleasure,we only suspect the other. It would be madness to claim thatthey are in this world. So much that is riddling and cunningcoils around this light. I won the power back again from thedepths, and it went before me like a lion.204

Resolution

[HI vi(v)]2°5Cap. xl

2o6On the third night, deep longing to continue experiencingthe mysteries seized me. The struggle between doubt and desirewas great in me. But suddenly I saw that I stood before a steepridge in a wasteland. It is a dazzling bright day. I catch sight of the

prophet high above me. His hand makes an averting movement,and I abandon my decision to climb up. I wait below, gazingupward. I look: to the right it is dark night; to the left it is brightday. The rock separates day and night. On the dark side lies a bigblack serpent, on the bright side a white serpent. They thrusttheir heads toward each other, eager for battle. Elijah stands onthe heights above them. The serpents pounce on one another anda terrible wrestling ensues. The black serpent seems to be stronger;the white serpent draws back. Great billows of dust rise from theplace of struggle. But then I see: the black serpent pulls itself backagain. The front part of its body has become white. Both serpentscurl about themselves, one in light, the other in darkness.207

Elijah: “What did you see?55

I: “I saw the fight of two formidable serpents. It seemed to meas if the black would overcome the white serpent; but behold, theblack one withdrew and its head and the top part of its body hadturned white.55

E: “Do you understand that?55

I: “I have thought it over, but I cannot understand it. Shouldit mean that the power of the good light will become so great thateven the darkness that resists it will be illumined by it?55

Elijah climbs before me into the heights, to a very high summit;I follow. On the peak we come to some masonry made of hugeblocks. It is a round embankment on the summit.208 Inside lies alarge courtyard, and there is a mighty boulder in the middle, like analtar. The prophet stands on this stone and says: “This is the templeof the sun. This place is a vessel, that collects the light of the sun.55

Elijah climbs down from the stone, his form becomes smallerin descending, and finally becomes dwarflike, unlike himself.

I ask: “Who are you?55

“I am Mime,209 and I will show you the wellsprings. The collectedlight becomes water and flows in many springs from the summitinto the valleys of the earth.55 He then dives down into a crevice. Ifollow him down into a dark cave. I hear the rippling of a spring.I hear the voice of the dwarf from below: “Here are my wells,whoever drinks from them becomes wise.55

But I cannot reach down. I lose courage. I leave the caveand, doubting, pace back and forth in the square of the yard.Everything appears to me strange and incomprehensible. It issolitary and deathly silent here. The air is clear and cool as on theremotest heights, a wonderful flood of sunlight all around, the

201 The Draft continues: “I recognized the father because I was a thinker, and thus I did not know the mother, but saw love in the guise of pleasure and called it pleasure,and therefore this was Salome to me. Now I learn that Mary is the mother, the innocent and love-receiving, and not pleasure, who bears the seed of evil in her heatedand seductive nature. / If Salome, evil pleasure, is my sister, then I must be a thinking saint, and my intellect has met with a sad fate. I must sacrifice my intellect andconfess to you that wnat I told you about pleasure, namely that it is the principle opposed to forethought, is incomplete and prejudiced. I observed as a thinker fromthe vantage point of my thinking, otherwise I could have recognized that Salome, as Elijah’s daughter, is an offspring of thought and not the principle itself, whichMary, the innocent Virgin Mother, now appears as” (p. 133).

202 The gospel of the Egyptians is one of the apocryphal gospels that features a dialogue between Christ and Salome. Christ states that he has come to undo the work ofthe female, namely, lust, birth, and decay To Salome’s question of how long shall death prevail, Christ answered, as long as women bear children. Here, Jung is referringto the following passage: “she said, 'Then I have done well in not giving birth,’ imagining that it is not permitted to bear children; the Lord answered, ‘Eat of everyherb, but the bitter one eat not.’ ” The dialogue continues: “When Salome asked when it shall be made known the Lord said, 'When you tread under foot the coveringof shame and when out of two is made one, and the male with the female, neither male nor female’ “(Tke Apocryphal New Testament, ed. J. K. Elliot [Oxford: OxfordUniversity Press, 1999], p. 18). Jung cites this logion, available to him from Clement in the Stromateis, as an example of the union of opposites in Visions (1932, vol.

1., p. 524), and as an example of the coniunctio of male and female in “On the psychology of the child archetype” (1940, CW 9,1, §295) and Mysterium Coniunctionis(1955-56, CW 14, §528).

203 The Draft and Corrected Draft have: “but when the mystery play showed me this, I didn’t understand, but I thought I had produced an incredible thought. Ham mad tobelieveirhis; AndHTeheved-it: Therefore I was seized by fear, and I wanted to explain my arbitrary thoughts to Elijah and Salome, and thus invalidate them” (CorrectedDraft, p. 118).

204 The Draft continues: “The image of the cool starry night and of the vast sky opens up my eye to the infinity of the inner world, which I as a desirous man feel is stilltoo cold. I cannot pull the stars down to myself, but only watch them. Therefore my impetuous desire feels that that world is nightly and cold” (p. 135).

205 This depicts a scene in the fantasy that follows. ’ -*

206 December 25, 1913.

207 In the 1925 seminar, Jung said: "A few evenings later, I felt that things should continue, so again I tried to follow the same procedure, but it would not descend. Iremained on the surface. Then I realized that I had a conflict in myself about going down, but I could not make out what it was, I only felt that two dark principleswere fighting each other, two serpents” (Analytical Psychology, p. 95). He then recounted the fantasy that ensued.

208 In the 1925 seminar, Jung added: “I thought, ‘Ha, this is a Druidic sacred place’ ” (Analytical Psychology, p. 96).

209 In Wagner’s Ring of the Nibelung, the Nibelung dwarf Mime is the brother of Alberich and a master craftsman. Alberich stole the Rhinegold from the Rhinemaidens;through renouncing love, he was able to forge a ring out of it that conferred limitless power. In Siegfried, Mime, who lives in a cave, brings up Siegfried so that he willkill Fafner the giant, who has transformed into a dragon and now has the ring. Siegfried slays Fafner with the invincible sword that Mime has fashioned, and killsMime, who had intended to kill him after he had recovered the gold.

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great wall surrounds me. A serpent crawls over the stone. It is theserpent of the prophet. How did it come out of the underworldinto the world above? I follow it and see how it crawls into thewall. I feel weird all over: a little house stands there with aportico, minuscule, snuggling against the rock. The serpentsbecome infinitely small. I feel as if I too am shrinking. The wallsenlarge into a huge mountain and I see that I am below on thefoundation of the crater in the underworld, and I stand before thehouse of the prophet.210 He steps out of the door of his house.

I: “I notice, Elijah, that you have shown me and let meexperience all sorts of strange things and allowed me to comebefore you today. But I confess that it is all dark to me. Yourworld appears to me today in a new light. Just now it was as ifI were separated by a starry distance from your place, which Istill wanted to reach today. But behold: it seems to be one andthe same place.”

E: “You wanted to come here far too much. I did not deceiveyou, you deceived yourself. He sees badly who wants to see; youhave overreached yourself.”

I: “It is true, I eagerly longed to reach you, to hear more.Salome startled me and led me into bewilderment. I felt dizzy,because what she said seemed to me to be monstrous and likemadness. Where is Salome?”

E: “How impetuous you are! What is up with you? Step over tothe crystal and prepare yourself in its light.”

A wreath of fire shines around the stone. I am seized withfear at what I see: The coarse peasant’s boot? The foot of agiant that crushes an entire city? I see the cross, the removalof the cross, the mourning. How agonizing this sight is! Nolonger do I yearn--1 see the divine child, with the white serpentin his right hand, and the black serpent in his left hand. I seethe green mountain, the cross of Christ on it, and a stream ofblood flowing from the summit of the mountain—I can look nolonger, it is unbearable—I see the cross and Christ on it in his lasthour and torment—at the foot of the cross the black serpentcoils itself—it has wound itself around my feet—I am held

fast and I spread my arms wide. Salome draws near. The serpenthas wound itself around my whole body, and my countenanceis that of a lion.

Salome says, “Mary was the mother of Christ, do you understand?”

I: “I see that a terrible and incomprehensible power forces meto imitate the Lord in his final torment. But how can I presumeto call Mary my mother?”

S: “You are Christ.”

I stand with outstretched arms like someone crucified, mybody taut and horribly entwined by the serpent: “You, Salome, saythat I am Christ?”211

It is as if I stood alone on a high mountain with stiffoutstretched arms. The serpent squeezes my body in its terriblecoils and the blood streams from my body, spilling down themountainside. Salome bends down to my feet and wraps herblack hair round them. She lies thus for a long time. Then shecries, “I see light!” Truly, she sees, her eyes are open. The serpentfalls from my body and lies languidly on the ground. I strideover it and kneel at the feet of the prophet, whose form shineslike a flame.

E: “Your work is fulfilled here. Other things will come. Seekuntiringly, and above all write exactly what you see.”

Salome looks in rapture at the light that streams from theprophet. Elijah transforms into a huge flame of white light. Theserpent wraps itself around her foot, as if paralyzed. Salomekneels before the light in wonderstruck devotion. Tears fall frommy eyes, and I hurry out into the night, like one who has no partin the glory of the mystery. My feet do not touch the ground ofthis earth, and it is as if I were melting into air.212

[2] 213My longing214 led me up to the overbright day, whose lightis the opposite to the dark space of forethinking.215 The oppositeprinciple is, as I think I understand it, heavenly love, the mother.The darkness that surrounds forethinking216 appears to be due tothe fact that it is invisible in the interior and takes place in thedepths.217 But the brightness of love seems to come from the factthat love is visible life and action. My pleasure was with fore-thinking and had its merry garden there, surrounded by darkness

210 In the 1925 seminar, Jung interpreted this episode as follows: “the fight of the two snakes: the white means a movement into the day, the black into the kingdom ofdarkness, with moral aspects too. There was a real conflict in me, a resistance to going down. My~stronger tendency was to go up. Because I had been so impressedthe day before with the cruelty of the place I had seen, I really had a tendency to find a way to the conscious by going up, as I did on the mountain . . . Elijah said thatit was just the same below or above. Compare Dantes Inferno. The Gnostics express this same idea in the symbol of the reversed cones. Thus the mountain and thecrater are similar. There was nothing of conscious structure in these fantasies, they were just events that happened. So I assume that Dante got his ideas from the samearchetypes35 (Analytical Psychology, pp. 96-97). McGuire suggests that Jung is referring to Dantes conception “of the conical form of the cavity of Hell, with its circles,mirroring in reverse the form of Heaven, with its spheres” (Ibid.). In Aion, Jung also noted that serpents were a typical pair of opposites, and that the conflict betweenserpents was a motif found in medieval alchemy (1951, CW 9, 2, §181).

211 In the 1925 seminar, Jung recounted that after Salome’s declaration that he was Christ: “In spite of my objections she maintained this. I said, ‘this is madness,’ andbecame filled with skeptical resistance” (Analytical Psychology, p. 96). He interpreted this event as follows: “Salome’s approach and her worshiping of me is obviously thatside of the inferior function which is surrounded by an aura of evil. One is assailed by the fear that perhaps this is madness. This is how madness begins, this is mad-ness . . . You cannot get conscious of these unconscious facts without giving yourself to them. If you can overcome your fear of the unconscious and can let yourself godown, then these facts take on a life of their own. You can be gripped by these ideas so much that you really go mad, or nearly so. These images have so much realitythat they recommend themselves, and such extraordinary meaning that one is caught. They form part of the ancient mysteries; in fact it is such fantasies that made themysteries. Compare the mysteries of Isis as told in Apuleius, with the initiation and deification of the initiate .. . One gets a peculiar feeling from being put throughsuch an initiation. The important part that led up to the deification was the snake’s encoding of me. Salome’s performance was deification. The animal face which Ifelt mine transformed into was the famous [Deus] Leontocephalus of the Mithraic mysteries, the figure which is represented with a snake coiled around the man, thesnake’s head resting on the man’s head, and the face of the man that of a lion ... In this deification mystery you make yourself into the vessel, and are a vessel of cre-ation in which the opposites reconcile.” He added: “All this is Mithraic symbolism from beginning to end” (ibid., pp. 98-99). In The Golden Ass, Lucian undergoes aninitiation into the mysteries of Isis. The significance of this episode is that it is the only direct description of such an initiation that has survived. Of the event itself,Lucian states: T approached the very gates of death and set foot on Prosperings threshold, yet was permitted to return, rapt through all the elements. At midnight I saw the sun shining as if itwere noon; I entered the presence of the gods of the underworld and the gods of the upper world, stood near and worshiped them" After this, he was presented on a pulpit in the temple infront of a crowd. He wore garments which included designs of serpents and winged lions, held a torch, and wore “a palm tree chaplet with its leaves sticking all out likerays of light” (The Golden Ass, tr. R. Graves [Harmondsworth: Penguin, 1984], p. 241). Jung’s copy of a German translation of this work has a line in the margin by this passage.

212 In “On the psychology of the Kore figure” (1951), Jung described these episodes as follows: “In an underground house, actually in the underworld, there lives an oldmagician and prophet with his ‘daughter.’ She is, however, not really his daughter; she is a dancer, a very loose person, but is blind and seeks healing” (CW 9,1, §360).This description of Elijah draws him together with the later description of Philemon. Jung noted that this "shows the unknown woman as a mythological figure in thebeyond (that means in the unconscious). She is soror orftlia mystica of a hierophant or ‘philosopher,’ evidently a parallel to those mystic syzigies which are to be metwith in the figures of Simon Magus and Helen, Zosimus and Theosebia, Comarius and Cleopatra, etc. Our dream-figure fits in best with Helen” (ibid., §372).

213 The Corrected Draft has: “Guiding Reflection” (p. 127). In Black Book 2, Jung copied the following citations from Dante’s Commedia in German translation (p. 104):

"And I to him: ‘I am one who, when love / Breathes on me, notices, and in the manner / That he dictates within, I utter words’ ” (Purgatorio 24, 52-54); “And then,in the same manner as a flame / Which follows the fire whatever shape it takes, / The new form follows the spirit exactly” (Purgatorio 25, 97—99). Tr. C, H. Sisson(Manchester: Carcanet, 1980), pp. 259, 265.

214 The Draft has: “the news of the desire revived by the mother” (p. 143).

215 The Corrected Draft has: "of the primordial image” (p. 127).

216 The Corrected Draft has: "The idea or the primordial image” (p. 127).

217 The Corrected Draft has: "lives” (p. 127).

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Fol. vi(v) /vii(r)

and night. I climbed down to my pleasure, but ascended to mylove. I see Elijah high above me: this indicates that forethinkingstands nearer to love than I, a man, do. Before I ascend to love,a condition must be fulfilled, which represents itself as the fightbetween two serpents. Left is day, right is night. The realm of loveis light, the realm of forethinking is dark. Both principles haveseparated themselves strictly, and are even hostile to one anotherand have taken on the form of serpents. This form indicates thedaimonic nature of both principles. I recognize in this struggle arepetition of that vision where I saw the struggle between the sunand the black serpent.218

At that time, the loving light was annihilated, and blood beganto pour out. This was the great war. But the spirit of the depths219wants this struggle to be understood as a conflict in every mansown nature.220 Since after the death of the hero our urge to livecould no longer imitate anything, it therefore went into the depthsof every man and excited the terrible conflict between the powersof the depths.221 Forethinking is singleness, love is togetherness.Both need one another, and yet they kill one another. Since mendo not know that the conflict occurs inside themselves, they gomad, / and one lays the blame on the other. If one-half of mankindis at fault, then every man is half at fault. But he does not see theconflict in his own soul, which is however the source of the outerdisaster. If you are aggravated against your brother, think that youare aggravated against the brother in you, that is, against what inyou is similar to your brother.

As a man you are part of mankind, and therefore you havea share in the whole of mankind, as if you were the whole ofmankind. If you overpower and kill your fellow man who iscontrary to you, then you also kill that person in yourself andhave murdered a part of your life. The spirit of this dead manfollows you and does not let your life become joyful. You needyour wholeness to live onward.

If I myself endorse the pure principle, I step to one side andbecome onesided. Therefore my forethinking in the principle222of the heavenly mother becomes an ugly dwarf who lives in adark cave like an unborn in the womb. You do not follow him,even if he says to you that you could drink wisdom from hissource. But forethinking223 appears to you there as dwarfishcleverness, false and of the night, just as the heavenly motherappears to me down there as Salome. That which is lacking in thepure principle appears as the serpent. The hero strives after theutmost in the pure principle, and therefore he finally falls for the

serpent. If you go to thinking,224 take your heart with you. If yougo to love, take your head with you. Love is empty without thinking,thinking hollow without love. The serpent lurks behind the pureprinciple. Therefore I lost courage, until I found the serpent thatat once led me across to the other principle. In climbing down Ibecome smaller.

Great is he who is in love, since love is the present act of thegreat creator, the present moment of the becoming and lapsing ofthe world. Mighty is he who loves. But whoever distances himselffrom love, feels himself powerful.

In your forethinking you recognize the nullity of your currentbeing as a smallest point between the infinity of what has passedand of what is to come. The thinker is small, he feels great if hedistances himself from thinking. But if we speak about appear-ances, it is the other way around. To whoever is in love, form is atrifling. But his field of vision ends with the form given to him.To whoever is in thinking, form is unsurpassable and the heightof Heaven. But at night he sees the diversity of the innumer-able worlds and their never-ending cycles. Whoever is in love isa full and overflowing vessel, and awaits the giving. Whoever isin forethinking is deep and hollow and awaits fulfillment.

Love and forethinking are in one and the same place. Lovecannot be without forethinking, and forethinking cannot bewithout love. Man is always too much in one or the other. Thiscomes with human nature. Animals and plants seem to haveenough in every way, only man staggers between too much andtoo little. He wavers, he is uncertain how much he must givehere and how much there. His knowledge and ability isinsufficient, and yet he must still do it himself. Man doesn't onlygrow from within himself, for he is also creative225 from withinhimself. The God becomes revealed in him.226 Human nature islittle skilled in divinity, and therefore man fluctuates betweentoo much and too little.227

The spirit of this time has condemned us to haste. You haveno more futurity and no more past if you serve the spirit of thistime. We need the life of eternity. We bear the future and the pastin the depths. The future is old and the past is young. You servethe spirit of this time, and believe that you are able to escape thespirit of the depths. But the depths do not hesitate any longerand will force you into the mysteries of Christ.228 It belongs tothis mystery that man is not redeemed through the hero, butbecomes a Christ himself. The antecedent example of the saintssymbolically teaches us this.

218 I.e., in ch. 5, “Descent into Hell in the Future.”

219 The Corrected Draft has: “the spirit” (p. 127).

220 The Draft: continues: "Therefore they all say that they are fighting for the good and for peace, but one cannot fight one another over the good. But since men don’tknow that the conflict lies within themselves, the Germans thus believe that the English and the Russians are wrong; but the English and the Russians say that theGermans are wrong. But no one can judge history in terms of right and wrong. Because one-half of mankind is wrong, every man is half wrong. Therefore a conflictresides in his own soul. But man is blind and always knows only his half. The German has in him the English and the Russian whom he fights outside of himself.Likewise, the English and the Russian has in him the German whom he fights. But man appears to see the outer quarrel, not the one within, which alone is the wellspringof the great war. But before man can ascend to light and love, the great battle is needed” (p. 145).

221 In December 1916, in his preface to The Psychology of the Unconscious Processess, Jung wrote: “The psychological processes, which accompany the present war, above all theincredible brutalization of public opinion, the mutual slanderings, the unprecedented fury of destruction, the monstrous flood of lies, and man s incapacity to call a haltto the bloody demon—are suited like nothing else to powerfully push in front of the eyes of thinking men the problem of the restlessly slumbering chaotic unconsciousunder the ordered world of consciousness. This war has pitilessly revealed to civilized man that he is still a barbarian . . . But the psychology of the individual corresponds to thepsychology of the nation. What the nation does is done also hy each individual and so long as the individual does it, the nation also does it. Only the change in the attitude of the individualis the beginning of the change in the psychology of the nation” (CW 7, p. 4).

222 The Corrected Draft has: “the prophet, the personification of the idea” (p. 131).

223 The Corrected Draft has: “Idea” (p. 131).

224 The Corrected Draft has “Idea” substituted throughout this paragraph (p. 131).

225 The Corrected Draft adds “conscious” and deletes “From within himself” (p. 133).

226 The Draft and Corrected Draft have instead: “The divine creative power becomes [in him] a-person [a personal consciousness] from the [unconscious] collective” (pp. 133-34)-

227 The Draft and Corrected Draft have: "But why, you ask, does forethinking [the idea] appear to you in the guise of a Jewish prophet and your [the] pleasure in the guise ofthe heathen Salome? My friend, do not forget, that I too am one who thinks and wants in the spirit of this time, and is completely under the spell of the serpent.

I am just now through my initiation into the mysteries of the spirit ofthe depths about to not entirely discard all the ancientness lacked by those thinking in thespirit of this time, but to readopt it into my being human, to make my life whole. For I have become poor and far removed from God. I must take in the divine andthe mundane, since the spirit of this time had nothing else to give me; on the contrary he took the little that I possessed of real life. But in particular he made me hastyand greedy, since he is merely the present and he forced me to hunt down everything present to fill the moment” (pp. 134-35).

228 The Draft and Corrected Draft have: “Just as the old-prophets [ancients] stood before the Mysterium of Christ, I also stand as yet before the [this] Mysterium of Christ,[insofar as I reassume the past] although I live two thousand years afterFrim [later] and at one time believed I was a Christian. But I had never been a Christ” (p. 136).

254 | LIBER PRIMUS fol. vii(r)

Whoever wants to see will see badly. It was my will thatdeceived me. It was my will that provoked the huge uproar amongthe daimons. Should I therefore not want anything? I have, and Ihave fulfilled my will as well as I could, and thus I fed everythingin me that strived. In the end I found that I wanted myself ineverything, but without looking for myself Therefore I no longerwanted to seek myself outside of myself, but within. Then Iwanted to grasp myself, and then I wanted to go on again, withoutknowing what I wanted, and thus I fell into the mystery

Should I therefore not want anything anymore? You wantedthis war. That is good. If you had not, then the evil of this warwould be small.229 But with your wanting you make the evil great.If you do not succeed in producing the greatest evil out of thiswar, you will never learn the violent deed and learn to overcomefighting what lies outside you.230 Therefore it is good if you wantthis greatest evil with your whole heart.231 You are Christians andrun after heroes, and wait for redeemers who should take theagony on themselves for you, and totally spare you Golgotha.With that you232 pile up a mountain of Calvary over all Europe.If you succeed in making a terrible evil out of this war and throwinnumerable victims into this abyss, this is good, since it makeseach of you ready to sacrifice himself. For as I, you draw close tothe accomplishment of Christ’s mystery.

You already feel the fist of the iron one on your back. This isthe beginning of the way. If blood, fire, and the cry of distressfill this world, then you will recognize yourself in your acts:Drink your fill of the bloody atrocities of the war, feast upon thekilling and destruction, then your eyes will open, you will seethat you yourselves are the bearers of such fruit.233 You are on theway if you will all this. Willing creates blindness, and blindnessleads to the way Should we will error? You should not, but youdo will that error which you take for the best truth, as men havealways done.

The symbol of the crystal signifies the unalterable law ofevents that comes of itself. In this seed you grasp what is tocome. I saw something terrible and incomprehensible. (It wason the night of Christmas day of the year 1913.) I saw thepeasant’s boot, the sign of the horrors of the peasant war,234 ofmurdering incendiaries and of bloody cruelty I knew to interpretthis sign for myself as nothing but the fact that somethingbloody and dreadful lay before us. I saw the foot of a giant thatcrushed a whole city How could I interpret this sign otherwise?I saw that the way to self-sacrifice began here. They will all becometerribly enraptured by these tremendous experiences, and in their

blindness will want to understand them as outer events. It is aninner happening; that is the way to the perfection of the mysteryof Christ,235 so that the peoples learn self-sacrifice.

May the frightfulness become so great that it can turn men’seyes inward, so that their will no longer seeks the self in othersbut in themselves.236 I saw it, I know that this is the way. I sawthe death of Christ and I saw his lament; I felt the agony of hisdying, of the great dying. I saw a new God, a child, who subdueddaimons in his hand.237 The God holds the separate principles inhis power, he unites them. The God develops through the unionof the principles in me. He is their union.

If you will one of these principles, so you are in one, but farfrom your being other. If you will both principles, one and theother, then you excite the conflict between the principles, sinceyou cannot want both at the same time. From this arises theneed, the God appears in it, he takes your conflicting will in hishand, in the hand of a child whose will is simple and beyondconflict. You cannot learn this, it can only develop in you. Youcannot will this, it takes the will from your hand and wills itselfWill yourself, that leads to the way.238

But fundamentally you are terrified of yourself, and thereforeyou prefer to run to all others rather than to yourself. I sawthe mountain of the sacrifice, and the blood poured in streamsfrom its sides. When I saw how pride and power satisfied men,how beauty beamed from the eyes of women when the great warbroke out, I knew that mankind was on the way to self-sacrifice.

The spirit of the depths239 has seized mankind and forcesself-sacrifice upon it. Do not seek the guilt here or there. Thespirit of the depths clutched the fate of man unto itself, as itclutched mine. He leads mankind through the river of bloodto the mystery. In the mystery man himself becomes the twoprinciples, the lion and the serpent.

Because I also want my being other, I must become a Christ. Iam made into Christ, I must suffer it. Thus the redeeming bloodflows. Through the self-sacrifice my pleasure is changed and goesabove into its higher principle. Fove is sighted, but pleasure isblind. Both principles are one in the symbol of the flame. Theprinciples strip themselves of human form.240

The mystery showed me in images what I should afterwardlive. I did not possess any of those boons that the mystery showedme, for I still had to earn all of them.241

finis, part. prim. (End of part one)

229 In Thus Spoke Zarathustra, Nietzsche wrote: “To redeem the past and to transform every ‘It was5 into an ‘I wanted it thus!5—that alone do I call redemption.1” (“Ofredemption,” p. 161).

230 On February II, 1916, Jung said in a discussion at the Association for Analytical Psychology: “We abuse the will, natural growth is subjugated to the will.. .

War teaches us: The will is of no use—we will see where this leads. We are completely subject to the absolute power of the becoming” (MAP, vol. I, p. 106).

231 The Draft and Corrected Draft have: “Since yotrare [we are] inwardly still ancient Jews and heathens with unholy Gods” (p. 137).

232 The Corrected Draft has: “we ourselves” (p. 138).

233 The Corrected Drafi has: “and we called ourselves Christians, imitators of Christ. To be Christ onself is the true following of Christ” (p. 139).

234 This may refer to the German peasants5 rebellion of 1525.

235 In 1918, in his preface to the second edition of T he Psychology of the Unconscious Processes, Jung wrote: “The spectacle of this catastrophe threw man back on himself bymaking him feel his complete impotence; it turned him inward, and, with everything rocking, he seeks something that guarantees him a hold. Too many still seekoutward ... But still too few seek inward, to their own selves, and still fewer ask themselves whether the ends of human society might not best be served if each mantries to abolish the old order in himself, and to practice in his own person and in his own inward state those precepts, those victories which he preaches at every street'corner, instead of always expecting these things of his fellow men (CW 7, p. 5).

236 The Draft has: "If this doesn’t happen, Christ will not be overcome and the evil must become even greater. Therefore, my friend, I say this to you so that you can tellyour friends, and that the word may spread among the people” (p. 157).

237 The Draft continues: “I saw that a new God had come to be out of Christ the Lord, a young Hercules” (p. 157).

238 A long passage occurs here in the Draft and Corrected Draft, a paraphrase of which follows: The God holds love in his right, forethinking [“the idea,” substitutedthroughout] in his left. Love is on our favorable side, forethinking on the unfavorable. This should recommend love to you, insofar as you are a part of this world,and especially if you are a thinker. The God possesses-bottr Their unity is God. The God develops through the uniting of both principles in you [me]. You [I] do notbecome God through this, or become divine, but God becomes human. He becomes apparent in you and through you, as a child.

: You overcome him not through setting him aside, obeying

r [: Zeitgeist], The spirit of this time sways between yes and no like a drunkard [“since he is the uncertainty of the present general consciousness”].You [“One,” throughout] can only overcome the old God through becoming him yourself and experiencing his suffering and dying yourself. You overcome him andbecome yourself, as one who seeks himself and no longer imitates heroes. You free yourself, when you free yourself from the old God and his model. When you have

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seized-IrhcTitimanwill: [“God unifies the opposition between love and the idea, and holds it in his hands.”] Love and forethinking existed from eternity, but they werenot willed. Everyone always wills the spirit of this time, which thinks and desires. He who wills the spirit of the depths, wills love and forethinking. If you will both,you become God. If you do this, the God is born and seizes possession of the will of men and holds his will in his child’s hand. The-spiritrcrfthe depths- appearsfin-yotr

so long as you do not will them and your willing lies-betw'een-themdike-the-serpent [“keeps them separate”]. If you will both, the struggle breaks out in you betweenwilling love and willing forethinking [“recognition”]. You will see that you can’t will both at the same time. In this need the God will be born, as-youdiave-experiencedin-the 'Mysterium, and he will take the divided will in his hands, in the hands of a child, whose will is simple and beyond being split. What is this divine-childish willing?You can’t learn it through description, it can only become in you. Nor can you will it. You cannot learn or empathize it from what I say. Errs unbelievable-how men canffisifylrhemselves and Ire^to-themselves. Let thisflie-rrwarning. WhalH-sayTsmiyTnystery and nolryottrsrmyway and not yours7-sfnce-my-self belongs-trrme-and not tcryou7^ourshould.-notdearn my-way-bnlryourx>wnrMywya}Hbads^crmemidrTTOt1xryou (pp. 142—45).

239 The Corrected Draft has “The great spirit” (p. 146).

240 A long passage appears here in the Corrected Draft, a paraphrase of which follows: As yotrsavHiow pride and power filled men and how beauty streamed out of the eyesof women when the war gripped the people, yotrknew that mankind was on the way. You knew that this war was not only adventure, criminal acts and killing, butthe mystery of self-sacrifice. The [“great,” changed throughout] spirit ofthe depths has seized humanity and forced him through the war to self-sacrifice. Bo not seek-the-guik-here-or there: ["Guilt doesn’t lie outside”] —It-is-the-spirit-of-the-depths-whoTeadythe-people-into thedVIysteriumrjust-as-he-led me: He leads the people tothe river of blood, just as he led me. I experienced in the Mysterium what the people-wereTorced-to-do in actuality [“which happened outside on a large scale”]. I did~

Christ completed itself in front of my eyes. Myfio^hinking [‘The idea standing above me’] forced me to this, but I resisted. My~higheslndesire, my lions, my hottest-and strongest passion, I wanted to rise up against the mysterious will to self-sacrifice. So I was like a lion encircled by the serpent, [“an image of fate eternally renewingitself”]. Salome came to me from the right, the favorable side. Pkasurewwakenedfirrrne: I experienced that my pleasure comes to me when I accomplish the self-sacrifice.

I hear that Maria, the-symbol offove, is also the [my] mother ofiGhrist, since love has also borne Christ. Love brings the self-sacrificer and self-sacrifice. Love is alsothe mother of my self-sacrifice. In that I hear and accept this, I experience that I become Christ, since I recognize that love makes me into Christ. But I still doubt,since it is nearly impossible for the thinker to differentiate himself from his thought and accept that what happens in his thought is also something outside of himself.

doubrwhcnrrmiy-pleastire^tald me thatrl-was-Chriyt: [Salome,] My pleasure said to me, [“that I am Christ”] because love, which is higher than pleasure, which howeveris still in me hidden in pleasure, had led me to self-sacrifice and made me into Christ. Pleasure came near to me, encircled me in rings and forced me to experience thetorment of Christ and to spill my blood for the world. My willing, which earlier served the spirit of thrs-time [“Zeitgeist,” substituted throughout] went under to thespirit of the depths, and just as it was previously determined by the spirit of the time, it is now determined by the spirit of the depths, by forethinking [“Idea,” substitutedthroughout] and pleasure. It determined me through the willing of self-sacrifice, and to the spilling of blood, my life’s essence. Mark that it is my bad pleasure whichleads me to self-sacrifice. Its innermost is love, which will be freed from pleasure through sacrifice. Here the wonder happened that my previously blind pleasurebecame sighted. My pleasure was blind, and it was love. Since my strongest willing willed self-sacrifice, my pleasure changed, it went into a higher principle, which inGod is one with forethinking. Love is sighted, but pleasure is blind. Pleasure always wants what is closest, and feels through the multiplicity, going from one to another,without a goal, just seeking and never fulfilled. Love wants what is furthest, the best and the fulfilling. And I saw something further, namely that the forethinking inme had the form of an old prophet, which showed that it was pre-Christian, and transformed itself into a principle that no longer appeared in a human form, but in

united in me in a new form and the willing in me, which appeared foreign and dangerous, the willing of the spirit of the depths, lay-paralyzed-atrthcrfeet of the shiningflame. I became one with my will. This happened in me, I just saw it in the mystery-playrThrough this muchwyas-madedcnown thatTdidn’tpre viouflyJcnow [“like ina play”]. But I found everything doubtful. I felt as if he was melting in the air, since the land of diHVIysterium [that spirit] was still foreign to me. TdredVlysterium-showed-me-the-things-vyhich lay before me antl-had-lxrbe fulfilled. But-PdidmcrtTcnow how and-wheTr: But that image of the sighted Salome, who knelt in rapturebefore the white flame, was a strong feeling that came to the side of my will and led me through everything that came after. What happened was my wandering withmyself, through whose suffering I had to earn whatrserved for thTrcompletion ofthe-Mysterium I had seen [“I had first seen”] (pp. 146-50).

241 Gilles Quispel reports that Jung told the Dutch poet Roland Horst that he had written Psychological Types on the basis of thirty pages of The Red Book (cited in StephanHoeller, The Gnostic Jung and the Seven Sermons to the Dead [Wheaton, IL: Quest, 1985], p. 6). It is likely that he had in mind these preceding three chapters of the“Mysterium.” What is presented here develops the notions of the conflict between opposing functions, die identification with the leading function, and the development ofthe reconciling symbol as a resolution of the conflict of opposites, which are the central issues in chapter 5 of Psychological Types (CW 6), the “Type Problem in Poetry.”In his 1925 seminar, Jung said: “I found that the unconscious is working out enormous collective fantasies. Just as, before, I was passionately interested in working outmyths, now I became just as much interested in the material of the unconscious. This is in fact the only way of getting at myth formation. And so the first chapter ofthe Psychology of the Unconscious became most correctly true. I watched the creation of myths going on, and got an insight into the structure of the unconscious, formingthus the concept that plays such a role in the Types. I drew all my empirical material from my patients, but the solution of the problem I drew from the inside, from myobservations of the unconscious processes. I have tried to fuse these two currents of outer and inner experience in the book of the Types, and have termed the processof the fusion of the two currents the transcendent function” (Analytical Psychology, p. 34).

THE RED ONE | 259

The Images of the Erring'

[HI 1 ]23nolite audire verbaprophetarum, qui prophetant vobis et decipiuntvos visionem cordis sui loquuntur, non de ore Domini, audivi quae dixeruntprophetae prophetantes in nomine meo mendacium, atque dicentes: somniavisomniavi. usquequo istud est in corde prophetarum vaticinantium mendaciumet prophetantium seductionem cordis sui> qut voluntfacere ut obliviscaturpopulus meus nominis mei propter somnia eorum, quae narrant unusquisqueadproximum suum: sicut obliti sunt patres eorum nominis mei propter Baal,propheta, qui habet somnium, narret somnium et qui habet sermonem meum,loquatur sermonem meum vere: quidpaleis ad triticum> dicit dominus.

["Hearken not unto the words of the prophets that prophesyunto you: they make you vain: they speak a vision of their ownheart, and not out of the mouth of the Lord.” (Jeremiah 23: 16)]

[“I have heard what the prophets said, that prophesy lies in myname, saying, I have dreamed, I have dreamed. How long shallthis be in the heart of the prophets that prophesy lies? Yea,they are prophets of the deceit of their own heart; Which thinkto cause my people to forget my name by their dreams whichthey tell every man to his neighbour, as their fathers haveforgotten my name for Baal. The prophet that hath a dream,let him tell a dream; and he that hath my word, let him speak myword faithfully. What is the chaff to the wheat? saith the Lord”(Jeremiah 23: 25-28)]. /

The Red One1 2 3 4

Cap. i.

[HI 2]5 The door of the Mysterium has closed behind me. Ifeel that my will is paralyzed and that the spirit of the depthspossesses me. I know nothing about a way. I can therefore neitherwant this nor that, since nothing indicates to me whether Iwant this or that. I wait, without knowing what Im waiting for.But already in the following night I felt that I had reached asolid point.6 7

7I find that I am standing on the highest tower of a castle. Theair tells me so: I am far back in time. My gaze wanders widelyover solitary countryside, a combination of fields and forests. Iam wearing a green garment. A horn hangs from my shoulder. Iam the tower guard. I look out into the distance. I see a red pointout there. It comes nearer on a winding road, disappearing for awhile in forests and reappearing again: it is a horseman in a redcoat, the red horseman. He is coming to my castle: he is alreadyriding through the gate. I hear steps on the stairway, the stepscreak, he knocks: a strange fear comes over me: there stands theRed One, his long shape wholly shrouded in red, even his hair isred. I think: in the end he will turn out to be the devil.

The Red One: "I greet you, man on the high tower. I saw youfrom afar, looking and waiting. Your waiting has called me.”

I: "Who are you?”

T. R.: "Who am I? You think I am the devil. Do not passjudgment. Perhaps you can also talk to me without knowing whoI am. What sort of a superstitious fellow are you, that immediatelyyou think of the devil?”

I: "If you have no supernatural ability, how could you feel thatI stood waiting on my tower, looking out for the unknown andthe new? My life in the castle is poor, since I always sit here andno one climbs up to me.”

T. R.: "So what are you waiting for?”

I: "I await all lands of things, and especially Fm waiting for someof the world's wealth, which we don't see here, to come to me.”

T. R.: "So, I have come to absolutely the right place. I havewandered a long time through the world, seeking those like youwho sit upon a high tower on the lookout for things unseen.”

I: "You make me curious. You seem to be a rare breed. Yourappearance is not ordinary, and then too—forgive me—it seemsto me that you bring with you a strange air, something worldly,something impudent, or exuberant, or—in fact—something pagan.”

T. R.: "You don't offend me, on the contrary, you hit your nailon the head. But I'm no old pagan as you seem to think.”

I: "I don't want to insist on that. You are also not pompous andLatin enough. You have nothing classical about you. You seem tobe a son of our time, but as I must remark, a rather unusual one.You're no real pagan, but the land of pagan who runs alongsideour Christian religion.”

T. R.: "You're truly a good diviner of riddles. You’re doingbetter than many others who have totally mistaken me.”

I: "You sound cool and sneering. Have you never broken yourheart over the holiest mysteries of our Christian religion?”

T. R.: "You’re an unbelievably ponderous and serious person.Are you always so urgent?”

I: "I would before God always like to be as serious and true tomyself as I try to be. However, that certainly becomes difficult inyour presence. You bring a certain gallows air with you, and you'rebound to be from the black school of Salerno,8 where perniciousarts are taught by pagans and the descendants of pagans.”

T. R.: "You're superstitious and too German. You take literallywhat the scriptures say, otherwise you could not judge me so hard.”

/ I: "A hard judgment is the last thing I would want. But mynose does not play tricks on me. You're evasive, and don't want toreveal yourself. What are you hiding?”

(The Red One seems to get redder, his garments shine likeglowing iron.)

T. R: "I hide nothing from you, you true-hearted soul. I simplyamuse myself with your weighty seriousness and your comicveracity. This is so rare in our time, especially in men who haveunderstanding at their disposal.”

I: "I believe you cannot fully understand me. You apparentlycompare me with those whom you know. But I must say to youfor the sake of truth that I neither really belong to this time nor

1 The Handwritten Draft has: “The Adventures of the Wandering” (p. 353).

2 In his essay on Picasso in 1932, Jung described the paintings of schizophrenics—meaning here only those in which a psychic disturbance would probably produceschizoid symptoms, rather than people who suffered from this condition—as follows: “From a purely formal point of view, the main characteristic is one of fragmentation,which expresses itself in the so-called lines of fracture, that is, a type of psychic fissure which runs right through the picture”(CW15, §208).

3 These passages in Latin from the Bible were cited by Jung in Psychological Types (1921) (from Luther’s Bible) and introduced with the following comments: “The formin which Christ presented the content of his unconscious to the world became accepted and was delared valid for all. Thereafter all individual fantasies became otioseand worthless, and were persecuted as heretical, as the fate of the Gnostic movement and of all later heresies testifies. The prophet Jeremiah is speaking just in this veinwhen he warns” (CW 6, §81).

4 The Corrected Draft has: “V The Great Wandering I. The Red One” (p. 157).

5 This depicts Jung in the opening scene of this fantasy.

6 The previous paragraph was added in the Draft (p. 167).

7 December 26,1913.

8 Salerno is a town in southwest Italy, founded by the Romans. Jung may have been referring to the Academia Segreta, which was established in the 1540sand promoted alchemy

26o I LIBER SECUNDUS 3/6

to this place. A spell has banished me to this place and time foryears. I am really not what you see before you/5

T. R.: “You say astounding things. Who are you then?55

I: “That is irrelevant. I stand before you as that which I presendyam. Why am I here and like this, I do not know. But I do knowthat I must be here to justify myself according to my best knowledge.I know just as little who you are, as you know who I am.55

T. R.: “That sounds very strange. Are you something of a saint?Hardly a philosopher, since you have no aptitude for scholarlylanguage. But a saint? Surely that. Your solemnity smells offanaticism. You have an ethical air and a simplicity that smacksof stale bread and water.55

I: “I can say neither yes nor no: you speak as one trapped inthe spirit of this time. It seems to me that you lack the termsof comparison.55

T. R.: “Perhaps you attended the school of the pagans? Youanswer like a sophist.9 How can you then measure me with theyardstick of the Christian religion, if you are no saint?55

I: “It seems to me, though, that one can apply this yardstickeven if one is no saint. I believe I have learned that no one is allowedto avoid the mysteries of the Christian religion unpunished. Irepeat: he whose heart has not been broken over the Lord JesusChrist drags a pagan around in himself, who holds him back fromthe best.55

T. R.: “Again this old tune? What for, if you are not a Christiansaint? Are you not a damned sophist after all?55

I: “You are ensnared in your own world. But you certainlyseem to think that one can assess the worth of Christianitycorrectly without being a downright saint.55

T. R.: “Are you a doctor of theology, who examines Christianityfrom the outside and appreciates it historically and therefore asophist after all?55

I: “You’re stubborn. What I mean is that it5s hardly a coincidencethat the whole world has become Christian. I also believe that itwas the task of Western man to carry Christ in his heart and togrow with his suffering, death, and resurrection.55

T. R.: “Well, there are also Jews who are good people and yethad no need for your solemn gospels.55

I: “You are, it seems to me, no good reader of people: haveyou never noticed that the Jew himself lacks something-—onein his head, another in his heart, and he himself feels that helacks something?55

• T. R.: “Indeed I5m no Jew, but I must come to the Jews defense:you seem to be a Jew hater.55

I: “Well, now you speak like all those Jews who accuse anyoneof Jew hating who does not have a completely favorable judgment,while they themselves make the bloodiest jokes about their ownkind. Since the Jews only too clearly feel that particular lack and yetdo not want to admit it, they are extremely sensitive to criticism.Do you believe that Christianity left no mark on the souls of men?And do you believe that one who has not experienced this mostintimately can still partake of its fruit?5510

T. R.: “You argue your case well. But your solemnity?! Youcould make matters much easier for yourself. If you’re no saint,I really don’t see why you have to be so solemn. You whollyspoil the fun. What the devil is troubling you? Only Christianitywith its mournful escape from the world can make people / soponderous and sullen.55

I: “I think there are still other things that bespeak seriousness.55

T. R.: “Oh, I know, you mean life. I know this phrase. I too liveand don’t let my hair turn white over it. Life doesn’t require anyseriousness. On the contrary, it’s better to dance through life.5’11

I: “I know how to dance. Yes, would we could do it by dancing!Dancing goes with the mating season. I know that there are thosewho are always in heat, and those who also want to dance for theirGods. Some are ridiculous and others enact Antiquity, instead ofhonestly admitting their utter incapacity for such expression.55

T. R.: “Here, my dear fellow, I doff my mask. Now I growsomewhat more serious, since this concerns my own province.It’s conceivable that there is some third thing for which dancingwould be the symbol.55

The red of the rider transforms itself into a tender reddishflesh color. And behold—Oh miracle—my green garmentseverywhere burst into leaf.

I: “Perhaps too there is a joy before God that one can calldancing. But I haven’t yet found this joy. I look out for things thatare yet to come. Things came, but joy was not among them.55

T. R.: “Don’t you recognize me, brother, I am joy!55

I: “Could you be joy? I see you as through a cloud. Your imagefades. Let me take your hand, beloved, who are you, who are you?55

Joy? Was he joy?

[2] Surely this red one was the devil, but my devil. That is, hewas my joy, the joy of the serious person, who keeps watch aloneon the high tower—his red-colored, red-scented, warm brightred joy.12 Not the secret joy in his thoughts and in his looking, butthat strange joy of the world that comes unsuspected like a warmsoutherly wind with swelling fragrant blossoms and the ease ofliving. You know it from your poets, this seriousness, when theyexpectantly look toward what happens in the depths, sought outfirst of all by the devil because of their springlike joy.13 It picks upmen like a wave and drives them forth. Whoever tastes this joyforgets himself.14 And there is nothing sweeter than forgettingoneself. And not a few have forgotten what they are. But evenmore have taken root so firmly that not even the rosy wave is ableto uproot them. They are petrified and too heavy, while the othersare too light.

I earnestly confronted my devil and behaved with him as witha real person. This I learned in the Mysterium: to take seriouslyevery unknown wanderer who personally inhabits the inner world,since they are real because they are effectual.15 It does not help thatwe say in the spirit of this time: there is no devil. There was one

9 The Sophists were Greek philosophers in the fourth and fifth centuries BCE, centered in Athens, and included figures such as Protagoras, Gorgias, and Hippias. Theygave lectures and took on students for fees, and paid particular attention to teaching rhetoric. Plato’s attack in a number of dialogues gave rise to the modern negativeconnotation of the term as one who plays with words.

10 The Draft continues:”No one can flout the spiritual development of many centuries and reap what they have not sowed” (p. 172).

11 In Nietzsche’s Thus Spoke Zarathustra, Zarathustra admonishes the overcoming of the spirit of gravity, and urges “You Higher Men, the worst thing about you is: none ofyou has learned to dance as a man ought to dance—to dance beyond yourselves!” (“Of the higher men,” p. 306).

12 In a seminar in 1939, Jung discussed the historical transformation of the figure of the devil. He noted that “When he appears red, he is of a fiery, that is, passionatenature, and causes wantonness, hate, or unruly love”; see Children's Dreams: Notes from the Seminar Given in 1936^940, eds. Lorenz Jung and Maria Meyer-Grass, tr. ErnstFalzeder and Tony Woolfson (Princeton: Princeton University Press/Philemon Series, 2008), p.174.

13 The Draft continues: “You have heard from Faust about how commanding this kind of joy is” (p. 175). The reference is to Goethe’s Faust.

14 The Draft has: “As you have known from Faust, there are many who forget who they were because they let themselves be swept away” (p. 175).

15 Jung elaborated this point in 1928 while presenting the method of active imagination: “As against this, the scientific credo of our time has developed a superstitious phobiaabout fantasy. But the real is what works. The fantasies of the unconscious work—there can be no doubt about that” (The Relations between the I and the Unconscious, CW 7, §353).

THE CASTLE IN THE FOREST | l6l

with me. This took place in me. I did with him what I could. Icould speak with him. A religious conversation is inevitable withthe devil, since he demands it, if one does not want to surrenderto him unconditionally. Because religion is precisely what thedevil and I cannot agree about. I must have it out with him, asI cannot expect that he as an independent personality wouldaccept my standpoint without further ado.

I would be fleeing if I did not try to come to an understandingwith him. If ever you have the rare opportunity to speak with thedevil, then do not forget to confront him in all seriousness. He isyour devil after all. The devil as the adversary is your own otherstandpoint; he tempts you and sets a stone in your path where youleast want it.

Taking the devil seriously does not mean going over to hisside, or else one becomes the devil. Rather it means coming to anunderstanding. Thereby you accept your other standpoint. Withthat the devil fundamentally loses ground, and so do you. Andthat may be well and good.

Although the devil very much abhors religion for its particularsolemnity and candor, it has become apparent, however, that itis precisely through religion that the devil can be brought to anunderstanding. What I said about dancing struck him because Ispoke about something that belonged in his own domain. He failsto take seriously only what concerns others because that is thepeculiarity of all devils. In such a manner, I arrive at his seriousness,4 /$ and with this we reach common / ground where understanding ispossible. The devil is convinced that dancing is neither lust normadness, but an expression of joy, which is something proper toneither one nor the other. In this I agree with the devil. Thereforehe humanizes himself before my eyes. But I turn green like atree in spring.

Yet that joy is the devil, or that the devil is joy, has got toworry you. I pondered this for over a week, and I fear that it hasnot been enough. You dispute the fact that your joy is your devil.But it seems as if there is always something devilish about joy. Ifyour joy is no devil for you, then possibly it is for your neighbors,since joy is the most supreme flowering and greening of life. Thisknocks you down, and you must grope for a new path, since thelight in that joyful fire has completely gone out for you. Or yourjoy tears your neighbor away and throws him off course, since lifeis like a great fire that torches everything in its vicinity. But fire isthe element of the devil.

When I saw that the devil is joy, surely I would have wanted tomake a pact with him. But you can make no pact with joy, becauseit immediately disappears. Therefore you cannot capture the devileither. Yes, it belongs to his essence that he cannot be captured. Heis stupid if he lets himself be caught, and you gain nothing fromhaving yet one more stupid devil. The devil always seeks to sawoff the branch on which you sit. That is useful and protects youfrom falling asleep and from the vices that go along with it.

The devil is an evil element. But ]oy> If you run after it, yousee that joy also has evil in it, since then you arrive at pleasure andfrom pleasure go straight to Hell, your own particular Hell, whichturns out differently for everyone.16

Through my coming to terms with the devil, he acceptedsome of my seriousness, and I accepted some of his joy. This gave

me courage. But if the devil has gotten more earnest, one mustbrace oneself.17 It is always a risky thing to accept joy, but it leadsus to life and its disappointment, from which the wholeness ofour life becomes.18

The Castle in the Forest19

Cap. ii.

[HI 5] 2°In the second night thereafter, I am walking alonein a dark forest and I notice that I have lost my way.21 I am on adark cart track and stumble through the darkness. I finally come toquiet, dark swamp water, and a small old castle stands at its center.

I think it would be good to ask here for the night's lodgings. Iknock on the door, I wait a long time, it begins to rain. I haveto knock again. Now I hear someone coming: the door opens. Aman in an old fashioned garment, a servant, asks what I want. I askabout lodgings for the night, and he lets me enter a dark vestibule.

Then he leads me up an old, worn-out stairway At the top I cometo a wider and higher hall-like space with white walls, lined withblack chests and wardrobes.

I am led into a kind of reception room. It is a simple spacewith old upholstered furniture. The dim light of an antiquatedlamp lights the room only very meagerly. The servant knocks on aside door and then quietly opens it. I scan it swiftly: it's a scholar'sstudy, with bookshelves on all four walls and a large writing desk,at which an old man sits wearing a long black robe. He beckonsme to draw closer. The air in the room is heavy and the old manseems careworn. He is not without dignity—he seems to be oneof those who have as much dignity as one can be granted. He hasthat modest-fearful look of scholarly men who have long sincebeen squashed to nothing by the abundance of knowledge. I thinkthat he is a real / scholar who has learned great modesty before 5/6the immensity of knowledge and has given himself tirelesslyto the material of science and research, anxiously and equablyappraising, as if he personally had to represent the working outof scientific truth.

He greets me embarrassed, as if absent and defensive. I do notwonder about this since I look like an ordinary person. Only withdifficulty can he turn his gaze away from his work. I repeat myrequest for lodgings for the night. After a longer pause the old manremarks, “So, you want to sleep, then please yourself I notice thathe is absentminded, and therefore ask him to instruct the servantto show me a chamber. To this he says, “You are demanding, wait,

I cannot just drop everything!'' He sinks again into his book. I waitpatiently After a while he looks up astonished: “What do you wanthere> Oh—forgive me—I totally forgot that you are waiting here.

I'll call the servant straightaway." The servant comes and leads meto a small chamber on the same floor with bare white walls and alarge bed. He wishes me good night and withdraws.

As I am tired, I undress immediately and go to bed, after Ihave snuffed out the candle. The sheet is uncommonly rough andthe pillow hard. My errant way has led me to a strange place: asmall old castle whose scholarly owner is apparently spending theevening of his life alone with his books. No one else seems to beliving in the house apart from the servant who lives over there

16 The Draft continues: “Every attentive person knows their Hell, but not all know their devil. There are not only joyful devils, but also sad ones” (p. 178).

17 The Draft continues: “On a later adventure I discovered how seriousness suits the devil. While seriousness certainly makes him more dangerous for you, it doesn’t agreewith him, believe me” (pp. 178-79).

18 The Draft continues: “With this newly gained joy I took off on adventures without knowing where the way would lead. I could have known, however, that the devilalways tempts us first through women. While I might have had clever thoughts as a thinker, it was not so in life. There I was even fatuous and prejudiced. And so quiteready to be caught in a fox trap” (p. 179).

19 The Handwritten Draft has: “Second Adventure” (p. 383).

20 December 28,1913.

21 Dantes Inferno begins with the poet getting lost in a dark wood. There is a slip of paper in Jung’s copy by this page.

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in the tower. An ideal though solitary existence, I think, this lifeof the old man with his books. And here my thoughts linger fora long time, until I finally notice that another thought doesn’tlet go of me, namely that the old man has hidden his beautifuldaughter here—a vulgar idea for a novel—an insipid, worn-outtheme—but the romantic can be felt in every limb—a real novelisticidea—a castle in a forest—solitary night—an old man petrifiedin his books, protecting a costly treasure and enviously hiding itfrom all the world—what ridiculous thoughts come to me! Is itHell or purgatory that I must also contrive such childish dreamson my wanderings? But I feel impotent to elevate my thoughtsto something a bit stronger or more beautiful. I suppose I mustallow these thoughts to come. What good would it do to pushthem away—they will come again—better to swallow this staledrink than keep it in the mouth. So what does this boring heroinelook like? Surely blonde, pale—blue eyes—hoping longingly thatevery lost wanderer is her savior from the paternal prison—Oh, Iknow this hackneyed nonsense—I’d rather sleep—why the devilmust I plague myself with such empty fantasies?

Sleep does not come. I toss and turn—sleep still does notcome—must I finally harbor this unsaved soul in myself? And isit this that will not let me sleep? Have I such a novelistic soul?That’s all I needed—this would be agonizingly ridiculous.Does this bitterest of all drinks never end? It must alreadybe midnight—and still sleep does not come. What in the wideworld, then, won’t let me sleep? Is it something to do with thischamber? Is the bed bewitched? It’s terrible, what sleeplessnesscan drive a man to—even the most absurd and superstitioustheories. It seems to be cool, I’m freezing—perhaps that’s whatkeeps me from sleeping—it’s really uncanny here—Heaven knowswhat goes on here—weren’t those steps just now? No, that musthave been outside—I roll over, firmly closing my eyes, I simplymust sleep. Wasn’t that the door just now? My God, someoneis standing there! Am I seeing straight?—a slim girl, pale asdeath, standing at the door? For Heaven’s sake, what is this? She’scoming nearer!

“Have you come at last?” she asks quietly. Impossible—this is acruel mistake—the novel wants to become real—does it want togrow into some silly ghost story? To what nonsense am I damned?Is it my soul that harbors such novelistic brilliance? Must this,too, happen to me? I am truly in Hell—the worst awakening afterdeath, to be resurrected in a lending library! Have I held the menof my time and their taste in such contempt that I must live inHell and write out the novels that I have already spat on long ago?Does the lower half of average human taste also claim holiness6/7 and invulnerability, so that we might not say any bad word /about

it without having to atone for the sin in Hell?

She says, “Oh, so you too think me common? Do you too letyourself be deluded by the wretched delusion that I belong in anovel? You as well, whom I hoped had thrown off appearancesand striven after the essence of things?”

I: “Forgive me, but are you real? It’s the sorriest likeness to thosefoolishly threadbare scenes in novels for me to assume that youare not simply some unfortunate product of my sleepless brain. Ismy doubt then truly confirmed by a situation that conforms sothoroughly with a sentimental romance?”

She: “You wretch, how can you doubt that I am real?”

She falls to her knees at the foot of my bed, sobbing andholding her face in her hands. My God, in the end is she really real,and do I do her an injustice? My pity awakens.

I: “But for Heaven’s sake, tell me one thing: in all earnestnessmust I assume that you are real?”

She weeps and does not answer.

I: “Who are you, then?”

She: “I am the old man’s daughter. He holds me here inunbearable captivity, not out of envy or hate, but out of love, sinceI am his only child and the image of my mother, who died young.”

I scratch my head: is this not some hellish banality? Word forword, pulp fiction from the lending library! Oh you Gods, wherehave you led me? It’s enough to make one laugh, it’s enoughto make one weep—to be a beautiful sufferer, a tragic shatteredperson is difficult, but to become an ape, you beautiful and greatones? To you the banal and eternally ridiculous, the unutterablyhackneyed and emptied out, is never set like a gift of Heaven inuplifted praying hands.

But still she lies there, crying—yet what if she were real? Thenshe would be worth feeling sorry for, every man would havecompassion for her. If she is a decent girl, what must it have costher to enter into the room of a strange man! And to overcome hershame in this way?

I: “My dear child, I believe you, despite everything, that youare real. What can I do for you?”

She: “Finally, finally a word from a human mouth!”

She gets up, her face beaming. She is beautiful. A deep purityrests in her look. She has a beautiful and unworldly soul, onethat wants to come into the life of reality, to all reality worthyof pity, to the bath of filth and the well of health. Oh this beautyof the soul! To see it climb down into the underworld of reality—what a spectacle!

She: “What can you do for me? You have already done muchfor me. You spoke the redeeming word when you no longer placedthe banal between you and me. Know then: I was bewitched bythe banal.”

I: “Woe is me, you now become very fairy-tale-like.”

She: “Be reasonable, dear friend, and do not stumble nowover the fabulous, since the fairy tale is the great mother of thenovel, and has even more universal validity than the most-avidlyread novel of your time. And you know that what has beenon everyone’s lips for millennia, though repeated endlessly, stillcomes nearest the ultimate human truth. So do not let the fabulouscome between us.”22

I: “You are clever and do not seem to have inherited the wisdomof your father. But tell me, what do you think of the divinity, ofthe so-called ultimate truths? I found it very strange to seek them inbanality. According to their nature, they must be quite uncommon.Think only of our great philosophers.”

She: “The more uncommon these highest truths are, the moreinhuman must they be and the less they speak to you as somethingvaluable or meaningful concerning human essence and being.Only what is human and what you call banal and hackneyed /contains the wisdom that you seek. The fabulous does not speakagainst me but for me, and proves how universally human I amand how much I too not only need redemption but also deserve

22 In “Wish fulfillment and symbolism in fairy tales5’ (1908), Jung’s colleague Franz Riklin argued that fairy tales were the spontaneous inventions of the primitive humansoul and the general tendency to wishfulfilment (tr. W A. White, The Psychoanalytic Review [1913], p. 95.) In Transformations and Symbols of the Libido, Jung viewed fairy talesand myths alike as representing primordial images. In his later work, he viewed them as expressions of archetypes, as in “On the archetypes of the collective unconscious”fCW 9, I, §6). Jung’s pupil Marie-Louise von Franz developed the psychological interpretation of fairy tales in a series of works. See her The Interpretation of Fairy Tales(Boston: Shambala, 1996).

THE CASTLE IN THE FOREST | 263

it. For I can live in the world of reality as well or better than manyothers of my sex.”

I: “Strange maiden, you are bewildering—when I saw yourfather, I hoped he would invite me to a scholarly conversation.He did not, and I was aggrieved at him because of this, since hisdistracted slackness hurt my dignity. But with you I find it muchbetter. You give me matters to ponder. You are uncommon.”

She: “You are mistaken, I am very common.”

I: “I can't believe that. How beautiful and worthy of adorationis the expression of your soul in your eyes. Happy and enviable isthe man who will free you.”

She; “Do you love mer’”

I: “By God, I love you—but—unfortunately I am alreadymarried.”

She: “So—you see: even banal reality is a redeemer. I thank you,dear friend, and I bring you greetings from Salome.”

With these words her shape dissolves into darkness. Dimmoonlight penetrates the room. Where she stood somethingshadowy lies—it is a profusion of red roses.23

[2] 24 If no outer adventure happens to you, then no inneradventure happens to you either. The part that you take overfrom the devil—joy, that is—leads you into adventure. In this wayyou will find your lower as well as your upper limits. It is necessaryfor you to know your limits. If you do not know them, you runinto the artificial barriers of your imagination and the expectationsof your fellow men. But your life will not take kindly to beinghemmed in by artificial barriers. Life wants to jump over suchbarriers and you will fall out with yourself. These barriers are notyour real limits, but arbitrary limitations that do unnecessaryviolence to you. Therefore try to find your real limits. One neverknows them in advance, but one sees and understands them onlywhen one reaches them. And this happens to you only if you havebalance. Without balance you transgress your limits without noticingwhat has happened to you. You achieve balance, however, only if younurture your opposite. But that is hateful to you in your innermostcore, because it is not heroic.

My spirit reflected on everything rare and uncommon, it priedits way into unfound possibilities, toward paths that lead into thehidden, toward lights that shine in the night. And as my spirit didthis, everything ordinary in me suffered harm without my noticingit, and it began to hanker after life, since I did not live it. Hencethis adventure. I was smitten by the romantic. The romantic is astep backward. To reach the way, one must sometimes also take afew steps backward.25

In the adventure I experienced what I had witnessed in theMysterium. What I saw there as Salome and Elijah became in lifethe old scholar and his pale, locked-up daughter. What I live is adistorted likeness of the Mysterium. Following the romantic wayI reached the awkwardness and ordinariness of life, where I runout of thoughts and almost forget myself. What I formerly loved

I must now experience as feeble and wasted, and what I formerlyderided I had to envy as towering and helplessly crave. I acceptedthe absurdity of this adventure. No sooner had this happenedthan I also saw how the maiden transformed herself and signifiedan autonomous meaning. One inquires into the desire of theridiculous, and that is enough for it to change.

What about masculinity? Do you know how much femininityman lacks for completeness? Do you know how much masculinitywoman lacks for completeness? You seek the feminine in womenand the masculine in men. And thus there are always only menand women. But where are people? You, man, should not seekthe feminine in women, but seek and recognize it in yourself, asyou / possess it from the beginning. It pleases you, however, toplay at manliness, because it travels on a well-worn track. You,woman, should not seek the masculine in men, but assume themasculine in yourself, since you possess it from the beginning. Butit amuses you and is easy to play at femininity, consequently mandespises you because he despises his femininity But humankind ismasculine and feminine, not just man or woman. You can hardlysay of your soul what sex it is. But if you pay close attention, youwill see that the most masculine man has a feminine soul, and themost feminine woman has a masculine soul. The more manly youare, the more remote from you is what woman really is, since thefeminine in yourself is alien and contemptuous.26

If you take a piece of joy from the devil and set off onadventures with it, you accept your pleasure. But pleasureimmediately attracts everything you desire, and then youmust decide whether your pleasure spoils or enhances you. Ifyou are of the devil, you will grope in blind desire after themanifold, and it will lead you astray. But if you remain withyourself, as a man who is himself and not of the devil, thenyou will remember your humanity You will not behave towardwomen per se as a man, but as a human being, that is to say, asif you were of the same sex as her. You will recall your femininity.It may seem to you then as if you were unmanly, stupid, andfeminine so to speak. But you must accept the ridiculous,otherwise you will suffer distress, and there will come a time,when you are least observant, when it will suddenly round onyou and make you ridiculous. It is bitter for the most masculineman to accept his femininity, since it appears ridiculous to him,powerless and tawdry.

Yes, it seems as if you have lost all virtue, as if you have falleninto debasement. It seems the same way to the woman whoaccepts her masculinity.27 Yes, it seems to you like enslavement.You are a slave of what you need in your soul. The most masculineman needs women, and he is consequently their slave. Become awoman yourself,28 and you will be saved from slavery to woman.You are abandoned without mercy to woman so long as youcannot fend off mockery with all your masculinity. It is good foryou once to put on womens clothes: people will laugh at you, butthrough becoming a woman you attain freedom from women and

23 In “On the psychological aspects of the Kore figure” (1951), Jung described this episode as follows: "A lonely house in a wood, where an old scholar is living. Suddenly hisdaughter appears, a kind of ghost, complaining that people always only consider her as a fantasy” (CW 9,1, §361). Jung commented (following his remarks concerning theElijah and Salome episode above, note 212, p. 69) "Dream iii. presents the same theme, but on a more fairy taledike plane. The anima is here characterized as a ghostlybeing” (ibid., §373).

24 The Draft continues: “My friend, you learn nothing about my outer visible life. You only hear about my inner life, the counterpart of my outer life. If you therefore thinkthat I have but my inner life and that is my only life, then you are mistaken. For you must know that your inner life does not become richer at the expense of your outerone, but poorer. If you do not live on the outside, you will not become richer within, but merely more burdened. This is not to your advantage and it is the beginning ofevil. Likewise, your outer life will not become richer and more beautiful at the expense of your inner one, but only poorer and poorer. Balance finds the way” (p. 188).

25 The Draft continues: “I returned to my middle ages where I was still romantic, and there I experienced the adventure” (p. 190).

26 In 1921 in Psychological Types, Jung wrote: “A very feminine woman has a masculine soul, and a very masculine man has a feminine soul. The contrast is due to thefact that for example a man is not in all things wholly masculine, but also normally has certain feminine traits. The more masculine his outer attitude is, the more hisfeminine traits are obliterated: instead, they appear in the unconscious” (CW 6, §804). He designated the man's feminine soul as the anima, and the womansmasculine soul as the animus, and described how individuals projected their soul images onto members of the opposite sex (§ 805).

27 For Jung, the integration of the anima for the man and of the animus for the woman was necessary for the development of the personality In 1928, he described thisprocess, which required withdrawing the projections from members of the opposite sex, differentiating from them, and becoming conscious of them in The Relationsbetween the I and the Unconscious, part 2, ch. 2, CW 7, §296ff. See also Aion (1951), CW 9, 2, §2off.

28 Instead of this phrase, the Corrected Draft has: “But if he accepts the feminine in himself, he frees himself from slavery to woman” (p. 178).

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their tyranny. The acceptance of femininity leads to completion.The same is valid for the woman who accepts her masculinity.

The feminine in men is bound up with evil. I find it on theway of desire. The masculine in the woman is bound up withevil. Therefore people hate to accept their own other. But if youaccept it, that which is connected with the perfection of men comesto pass: namely, that when you become the one who is mocked,the white bird of the soul comes flying. It was far away, but yourhumiliation attracted it.29 The mystery draws near to you, andthings happen around you like miracles. A gold luster shines, sincethe sun has risen from its grave. As a man you have no soul, since itis in the woman; as a woman you have no soul, since it is in the man.But if you become a human being, then your soul comes to you.

If you remain within arbitrary and artificially createdboundaries, you will walk as between two high walls: you donot see the immensity of the world. But if you break down thewalls that confine your view, and if the immensity and its endlessuncertainty inspire you with fear, then the ancient sleeper awak-ens in you, whose messenger is the white bird. Then you need themessage of the old tamer of chaos. There in the whirl of chaosdwells eternal wonder. Your world begins to become wonderful.Man belongs not only to an ordered world, he also belongs inthe wonder-world of his soul. Consequently you must make yourordered world horrible, so that you are put off by being too muchoutside yourself.

Your soul is in great need, because drought weighs on itsworld. If you look outside yourselves, you see the far-off forestand mountains, and above them your vision climbs to the realmsof the stars. And if you look into yourselves, you will see on theother hand the nearby as far-off and infinite, since the worldof the inner is as infinite as the world of the outer. Just as youbecome a part of the manifold essence of the world through yourbodies, so you become a part of the manifold essence of the innerworld through your soul. This inner world is truly infinite, in noway poorer than the outer one. Man lives in two worlds. A foollives here or there, but never here and there.

30Perhaps you think that a man who consecrates his life to9/10 research leads a spiritual life and that his soul lives in / largermeasure than anyone else s. But such a life is also external, justas external as the life of a man who lives for outer things. To besure, such a scholar does not live for outer things but for outerthoughts—not for himself, but for his object. If you say of a manthat he has totally lost himself to the outer and wasted his yearsin excess, you must also say the same of this old man. He hasthrown himself away in all the books and thoughts of others.Consequently his soul is in great need, it must humiliate itself andrun into every stranger’s room to beg for the recognition that hefails to give her.

Therefore you see those old scholars running after recognitionin a ridiculous and undignified manner. They are offended if theirname is not mentioned, cast down if another one says the samething in a better way, irreconcilable if someone alters theirs viewsin the least. Go to the meetings of scholars and you will see them,these lamentable old men with their great merits and their starved

souls famished for recognition and their thirst which can never beslaked. The soul demands your folly, not your wisdom.

Therefore, because I rise above gendered masculinity and yetdo not exceed the human, the feminine that is contemptible tome transforms itself into a meaningful being. This is the mostdifficult thing—to be beyond the gendered and yet remain withinthe human. If you rise above the gendered with the help of ageneral rule, you become the same as that rule and overreach thehuman. Therefore you become dry, hard, and inhuman.

You may go past the gendered for human reasons, and neverfor the sake of a general rule that remains the same in the mostdiverse situations, and therefore never has a perfect validity foreach single situation. If you act from your humanity, you act fromthat particular situation without general principle, with only whatcorresponds to the situation. Thus you do justice to the situation,perhaps at the expense of a general rule. That should not be toopainful for you, because you are not the rule. There is somethingelse that is human, something all too human, and whoever hasended up there will do well to remember the blessing of thegeneral rule.31 For the general rule also has meaning and has notbeen set up for fun. It comprises much venerable work of thehuman spirit. Such persons are not capable of a general principleabove the gendered, but only their imagination is capable of whatthey have lost. They have become their own imagination andarbitrariness, to their own detriment. They need to remember thegendered, so that they wake from their dreams to reality.

It is as agonizing as a sleepless night to fulfill the beyondfrom the here and now, namely the other and the opposing inmyself. It sneaks up like a fever, like a poisonous fog. And whenyour senses are excited and stretched to the utmost, the daimoniccomes as something so insipid and worn out, so mild and stale,that it makes you sick. Here you would gladly stop feeling acrossto your beyond. Startled and disgusted, you long for the return ofthe supernal beauties of your visible world. You spit out and curseeverything that lies beyond your lovely world, since you knowthat it is the disgust, scum, refuse of the human animal who stuffshimself in dark places, creeps along sidewalks, sniffs out everyblessed angle, and from the cradle to the grave enjoys only whathas already been on everyone’s lips.

But here you may not stop—do not place your disgust betweenyour here-and-now and your beyond. The way to your beyondleads through Hell and in fact through your own wholly particularHell, whose bottom consists of knee-deep rubble, whose air is thespent breath of millions, whose fires are dwarflike passions, andwhose devils are chimerical sign-boards.

Everything odious and disgusting is your own particular Hell.How can it be otherwise? Every other Hell was at least worthseeing or full of fun. But that is never Hell. Your Hell is madeup of all the things that you always ejected from your sanctuarywith a curse and a kick of the foot. When you step into yourown Hell, never think that you come like one suffering inbeauty, or as a proud pariah, but you come like a stupid andcurious fool and gaze in wonder at the scraps that have fallenfrom your table.32 /

29 Albrecht Dieterich noted: "Often enough popular belief deems the soul a bird from the start” (Abraxas. Studien zur Religionsgeschichte des spdtern Altertums [Leipzig, 1891], p. 184).

30 The Draft and Corrected Draft have: “Inasmuch I was this old man, buried in books and barren-science, just and appraising, wresting grains of sand from the infinitedesert, my [self] so-called"soubnnmely my inner self, suffered greatly” (p. 180).

31 Human, All Too Human was the title of a work of Nietzsche s, published in three installments from 1878. He described psychological observation as the reflection on the"human, all too human” (tr. R. J. Hollingdale [Cambridge: Cambridge University Press, 1996], p. 31).

32 In October 1916, in his talk before the Psychological Club on "Individuation and Collectivity,” Jung noted that through individuation, “the individual must now consolidatehimself by cutting himself off from the divine and become wholly himself. Thereby and at the same time he also separates himself from society Outwardly he plungesinto solitude, but inwardly into hell, distance from God” (CW18, §1103).

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ONE OF THE LOWLY | 265

You really want to rage, but you see at the same time how wellrage suits you. Your hellish absurdity stretches for miles. Goodfor you if you can swear! You will find that profanity is lifesaving.Thus if you go through Hell, you should not forget to give dueattention to whatever crosses your path. Quietly look into everythingthat excites your contempt or rage; thereby you accomplish themiracle that I experienced with the pale maiden. You give soul tothe soulless, and thereby it can come to something out of horriblenothingness. Thus you will redeem your other into life. Your valueswant to draw you away from what you presently are, to get youahead of and beyond yourself Your being, however, pulls youto the bottom like lead. You cannot at the same time live both,since both exclude each other. But on the way you can live both.Therefore the way redeems you. You cannot at the same time beon the mountain and in the valley, but your way leads you frommountain to valley and from valley to mountain. Much beginsamusingly and leads into the dark. Hell has levels.33

One of the Lowly4

Cap. iii.

[HI 11] In the following night,35 I found myself wanderingonce more, in a homely, snow-covered country. A gray evening skycovers the sun. The air is moist and frosty. Someone who does notlook trustworthy has joined me. Most notably, he has only one eyeand a few scars on his face. He is poor and dirtily clothed, a tramp.He has a black stubble beard that has not seen a razor for a longtime. I have a good walking stick for any eventuality. “It's damnedcold,” he remarks after a while. I agree. After a longer pause heasks: “Where are you going?”

I: cTm going to the next village, where I plan to stay overnight.”

He: cTd like to do that too, but will hardly manage to get a bed.”

I : “Have you no money? Well, let us see. Are you out of work?”

He: “Yes, times are bad. Until a few days ago, I was working fora locksmith. But then he had no more work. Now Tm travelingand looking for work.”

I: “Wouldn't you work for a farmer? There is always a shortageof farm labor.”

He: “Working for a farmer doesn't suit me. That means gettingup early in the morning—the work is hard and wages are low.”

I: “But it's always much more beautiful in the country than ina town.”

He: “It's boring in the country, one meets nobody.”

I: “Well, but there are also villagers.”

He: “But there is no mental stimulation, the farmers are clods.”

I look at him astonished. What, he still wants mental stimulation?Better that he honestly earn his keep, and when he has done thatII /12 he can think of stimulation. /

I: “But tell me, what kind of mental stimulation is there inthe city?”

He: “You can go to the cinema in the evenings. That's great andit's cheap. You get to see everything that happens in the world.”

I have to think of Hell, where there are also cinemas for thosewho despised this institution on earth and did not go there becauseeveryone else found it to their taste.

I: “What interested you most about the cinema?”

He: “One sees all sorts of stunning feats. There was one manwho ran up houses. Another carried his head under his arm.Another even stood in the middle of a fire and wasn't burnt. Yes,it’s really remarkable, the things that people can do.”

And that's what this fellow calls mental stimulation! Butwait—that does seem remarkable: didn't the saints also carrytheir heads under their arms?36 Didn't Saint Francis and SaintIgnatius levitate—and what about the three men in the fieryfurnace?37 Isn't it a blasphemous idea to consider the Acta Sanctorumas historical cinema?38 Oh, today's miracles are simply somewhat lessmythical than technical. I regard my companion with feeling—helives the history of the world—and I?

I: “Certainly, it's very well done. Did you see anything elselike this?”

He: “Yes, I saw how the King of Spain was murdered.”

I: “But he wasn't murdered at all.”

He: “Well, that doesn't matter; in that case it was one of thosedamned capitalist kings. At least they got one of them. If all ofthem were taken out, the people would be free.”

Not a word more dare I say: Wilhelm Tell, a work by FriedrichSchiller—the man is standing right in the thick of it, in the streamof heroic story. One who announces the murder of the tyrant to asleeping people.39

We have arrived at the inn, a country tavern—a reasonably cleanparlor—a few men sit with beer in the corner. I am recognized as a“gentleman” and led into the better corner where a chequered clothcovers the end of a table. The other sits down at the far end of thetable, and I decide to have him served a proper evening meal. Heis already looking at me full of expectation and hunger—with hisone eye.

I: “Where did you lose your eye?”

He: “In a brawl. But I also got my knife into the other fellowpretty nicely. After that he got three months. They gave mesix. But it was beautiful in prison. At the time the building wascompletely new. I worked in the locksmith's. There wasn't much todo and yet there was enough to eat. Prison really isn’t all that bad.”

I look around to make sure that no one is listening to metalking with a former convict. But no one seems to have noticed.I seem to have ended up in well-to-do company Are there alsoprisons in Hell for those who never saw the inside of one whilethey were alive? Incidentally—mustn't it be a peculiarly beautifulfeeling to hit bottom in reality at least once, where there is nogoing down any further, but only upward beckons at best? Wherefor once one stands before the whole height of reality?

He: “So after that there I was, out on the street, since theybanished me. Then I went to France. It was lovely there.”

What demands beauty makes! Something can be learned fromthis man.

I: “Why did you have this brawl?”

33 In Dante s Commedia, Hell has nine levels.

34 The Handwritten Draft has: “Third Adventure” (p. 440). The Corrected Draft has “The Rogue/’ which is then covered over with paper (p. 186).

35 December 29,1913.

36 The emblem of the city of Zurich bears this motif, showing the late-third-century martyrs Felix, Regula, and Exuperantius.

37 This appears to be a reference to Shadrach, Meshach, and Abednego in Daniel 3, whom Nebuchadnezzar ordered to be placed into a furnace for refusing toworship the golden idol that he had erected. They were unscathed by the fire, which led Nebuchadnezzar to decree that he would cut up anyone who henceforthspoke against their God.

38 The Acta Sanctorum is a collection of the lives and legends of the saints arranged according to their feast days. Published by Jesuits in Belgium known as the BollandistFathers, it began in 1643 and ran to sixty-three folio volumes.

39 In Wilhelm Tell (1805), Friedrich Schiller dramatized the revolt of the Swiss cantons against the rule of the Austrian Habsburg empire at the beginning of the fourteenthcentury, which led to the founding of the Swiss confederation. In act 4, scene 3, Wilhelm Tell kills Gessler, the imperial representative. Stiissi, the ranger, announces,“The tyrant of the land is dead. From now henceforth we suffer no oppression. We are free men” (tr. W Mainland [Chicago: University of Chicago Press, 1973], P- 119).

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He: “It was over a woman. She was carrying his bastard but Iwanted to marry her. She was already due. After that she didn'twant to anymore. I haven't heard from her.”

I: “How old are you now?2 * * * * * * 9''

He: "I'll be thirty-five in spring. Once I find a proper jobwe can get married right off. I'll find myself one, I will. There’ssomething wrong with my lungs, though. But that’ll soon getbetter again.”

12/13 / He has a coughing fit. I think that the prospects are not good

and silently admire the poor devil's unswerving optimism.

After dinner I go to bed in a humble room. I hear how theother settles into his lodging for the night next door. He coughsseveral times. Then he falls still. Suddenly I awaken again at anuncanny moan and gurgle mixed with a half-stifled cough. I listentensely—no doubt, it's him. It sounds like something dangerous.I jump up and throw something on. I open the door of his room.Moonlight floods it. The man lies still dressed on a sack of straw.A dark stream of blood is flowing from his mouth and forming apuddle on the floor. He moans half choking and coughs out blood.He wants to get up but sinks back again—I hurry to support himbut I see that the hand of death lies on him. He is sullied withblood twice over. My hands are covered with it. A rattling sighescapes from him. Then every stiffness loosens, a gentle shudderpasses over his limbs. And then everything is deathly still.

Where am I? Are there also cases of death in Hell for thosewho have never thought about death? I look at my bloodstainedhands—as if I were a murderer... Is it not the blood of my brotherthat sticks to my hands? The moon paints my shadow black onthe white walls of the chamber. What am I doing here? Why thishorrible drama? I look inquiringly at the moon as a witness. Howdoes this concern the moon? Has it not already seen worse? Hasit not shone a hundred thousand times into broken eyes? Thisis certainly of no avail to its eternal craters—one more or less.Death? Does it not uncover the terrible deceit of life? Thereforeit is probably all the same to the moon, whether and how onepasses away. Only we kick up a fuss about it—with what right?

What did this one do? He worked, lazed about, laughed, drank,ate, slept, gave his eye for the woman, and for her sake forfeitedhis good name; furthermore, he lived the human myth after afashion, he admired the wonder-workers, praised the death of thetyrant, and vaguely dreamed of the freedom of the people. Andthen—then he miserably died—like everyone else. That is generallyvalid. I sat down on the floor. What shadows over the earth! Alllights gutter out in final despondency and loneliness. Death hasentered—and there is no one left to grieve. This is a final truthand no riddle. What delusion could make us believe in riddles?

[2] We stand on the spiky stones of misery and death.

A destitute joins me and wants admittance into my soul, and

I am thus not destitute enough. Where was my destitution when

I did not live it? I was a player at life, one who thought earnestly

about life and lived it easily. The destitute was far away and

forgotten. Life had become difficult and murkier. Winter kept

on going, and the destitute stood in snow and froze. I join myselfwith him, since I need him. He makes living light and easy. He

leads to the depths, to the ground where I can see the heights.Without the depths, I do not have the heights. I may be on theheights, but precisely because of that I do not become aware ofthe heights. I therefore need the bottommost for my renewal. If Iam always on the heights, I wear them out and the best becomesatrocious to me.

But because I do not want to have it, my best becomes a horror tome. Because of that I myself become a horror, a horror to myselfand to others, and a bad spirit of torment. Be respectful and knowthat your best has become a horror, with that you save yourselfand others from useless torment. A man who can no longer climbdown from his heights is sick, and he brings himself and othersto torment. If you have reached your depths, then you see yourheight light up brightly over you, worthy of desire and far-off,as if unreachable, since secretly you would prefer not to reach itsince it seems unattainable to you. For you also love to praise yourheights when you are low and to tell yourself that you would haveonly left them with pain, and that you did not live so long as youmissed them. It is a good thing that you have almost become theother nature that makes you speak this way But at bottom youknow that it is not quite true.

At your low point you are no longer distinct from your fellowbeings. You are not ashamed and do not regret it, since insofar asyou live the life of your fellow beings and descend to their lowliness/ you also climb into the holy stream of common life, where you 13/14are no longer an individual on a high mountain, but a fish amongfish, a frog among frogs.

Your heights are your own mountain, which belongs to youand you alone. There you are individual and live your very ownlife. If you live your own life, you do not live the common life,which is always continuing and never-ending, the life of historyand the inalienable and ever-present burdens and products of thehuman race. There you live the endlessness of being, but not thebecoming. Becoming belongs to the heights and is full of torment.

How can you become if you never are? Therefore you need yourbottommost, since there you are. But therefore you also needyour heights, since there you become.

If you live the common life at your lowest reaches, then youbecome aware of your self. If you are on your heights, then youare your best, and you become aware only of your best, but notthat which you are in the general life as a being. What one isas one who becomes, no one knows. But on the heights,imagination is at its strongest. For we imagine that we knowwhat we are as developing beings, and even more so, the lesswe want to know what we are as beings. Because of that we donot love the condition of our being brought low, although orrather precisely because only there do we attain clear knowledgeof ourselves.

Everything is riddlesome to one who is becoming, but not toone who is. He who suffers from riddles should take thought ofhis lowest condition; we solve those riddles from which we suffer,but not those which please us.

To be that which you are is the bath of rebirth. In the depths,being is not an unconditional persistence but an endlessly slowgrowth. You think you are standing still like swamp water, butslowly you flow into the sea that covers the earth's greatest deeps,and is so vast that firm land seems only an island imbedded in thewomb of the immeasurable sea.

As a drop in the ocean you take part in the current, ebb andflow. You swell slowly on the land and slowly sink back again ininterminably slow breaths. You wander vast distances in blurredcurrents and wash up on strange shores, not knowing how yougot there. You mount the billows of huge storms and are sweptback again into the depths. And you do not know how thishappens to you. You had thought that your movement came fromyou and that it needed your decisions and efforts, so that you couldget going and make progress. But with every conceivable effort you

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would never have achieved that movement and reached those areasto which the sea and the great wind of the world brought you.

From endless blue plains you sink into black depths; luminousfish draw you, marvelous branches twine around you from above.You slip through columns and twisting, wavering, dark-leavedplants, and the sea takes you up again in bright green waterto white, sandy coasts, and a wave foams you ashore and swallowsyou back again, and a wide smooth swell lifts you softly andleads you again to new regions, to twisting plants, to slowlycreeping slimy polyps, and to green water and white sand andbreaking surf.

But from far off your heights shine to you above the sea ina golden light, like the moon emerging from the tide, and youbecome aware of yourself from afar. And longing seizes you andthe will for your own movement. You want to cross over frombeing to becoming, since you have recognized the breath of thesea, and its flowing, that leads you here and there without yourever adhering; you have also recognized its surge that bears you toalien shores and carries you back, and gargles you up and down.

You saw that it was the life of the whole and the death of eachindividual. You felt yourself entwined in the collective death,from death to the earth’s deepest place, from death in your ownstrangely breathing depths. Oh—you long to be beyond; despairand mortal fear seize you in this death that breathes slowly andstreams back and forth eternally. All this light and dark, warm,tepid, and cold water, all these wavy, swaying, twisting plantlikeanimals and bestial plants, all these nightly wonders become ahorror to you, and you long for the sun, for light dry air, for firmstones, for a fixed place and straight lines, for the motionless andfirmly held, for rules and preconceived purpose, for singlenessand your own intent.

The knowledge of death came to me that night, from the dyingthat engulfs the world. I saw how we live toward death, how theswaying golden wheat sinks together under the scythe of the14/15 reaper, / like a smooth wave on the sea-beach. He who abides incommon life becomes aware of death with fear. Thus the fear ofdeath drives him toward singleness. He does not live there, buthe becomes aware of life and is happy, since in singleness he isone who becomes, and has overcome death. He overcomes deaththrough overcoming common life. He does not live his individualbeing, since he is not what he is, but what he becomes.

One who becomes grows aware of life, whereas one whosimply exists never will, since he is in the midst of life. He needsthe heights and singleness to become aware of life. But in life hebecomes aware of death. And it is good that you become awareof collective death, since then you know why your singlenessand your heights are good. Your heights are like the moon thatluminously wanders alone and through the night looks eternallyclear. Sometimes it covers itself and then you are totally in thedarkness of the earth, but time and again it fills itself out with

light. The death of the earth is foreign to it. Motionless and clear,it sees the life of the earth from afar, without enveloping hazeand streaming oceans. Its unchanging form has been solid frometernity. It is the solitary clear light of the night, the individualbeing, and the near fragment of eternity

From there you look out, cold, motionless, and radiating. Withotherworldly silvery light and green twilights, you pour out intothe distant horror. You see it but your gaze is clear and cold. Yourhands are red from living blood, but the moonlight of your gaze ismotionless. It is the life blood of your brother, yes, it is your ownblood, but your gaze remains luminous and embraces the entirehorror and the earth’s round. Your gaze rests on silvery seas, onsnowy peaks, on blue valleys, and you do not hear the groaningand howling of the human animal.

The moon is dead. Your soul went to the moon, to the preserverof souls.40 Thus the soul moved toward death.41 I went into theinner death and saw that outer dying is better than inner death.

And I decided to die outside and to live within. For that reason Iturned away42 and sought the place of the inner life.

The Anchorite

Cap. iv. Dies I.43

[HI 15] On the following night,44 I found myself on new paths;hot dry air flowed around me, and I saw the desert, yellow sandall around, heaped up in waves, a terrible irascible sun, a sky asblue as tarnished steel, the air shimmering above the earth, on myright side a deeply cut valley with a dry river bed, some languidgrass and dusty brambles. In the sand I see the tracks of nakedfeet that lead up from the rocky valley to the plateau. I followthem along a high dune. Where it falls off, the tracks move offto the other side. They appear to be fresh, and old half-worn-awayfootprints run alongside. I pursue them attentively: again theyfollow the slope of the dune, now they flow into another set offootprints—but it is the same / set that I have already followed, 15/16the one ascending from the valley.

Henceforth I follow the footprints downward in astonishment.

I soon reach the hot red rocks corroded by the wind. On thestone the footprints are lost but I see where the rock falls offin layers and I climb down. The air glows and the rock burnsmy soles. Now I have reached the bottom; there are the tracksagain. They lead along the winding of the valley, a short distance.

Suddenly I stand before a small hut covered in reeds and madeof mud bricks. A rickety wooden plank forms the door where across has been painted in red. I open it quietly. A haggard mancovered in a white linen mantle is sitting on a mat with his backleaning against the wall. Across his knees lies a book in yellowparchment, with beautiful black handwriting—a Greek gospel,without doubt. I am with an anchorite of the Libyan desert45

40 In Transformations and Symbols of the Libido (1912), Jung cited beliefs in different cultures that the moon was the gathering place of departed souls (CW B, §496).

In Mysterium Coniunctionis (1955/56), Jung commented on this motif in alchemy (CW 14, §155).

41 The Draft continues: “I accepted the rogue, and lived and died with him. Since I lived him, I became his murderer, since we kill what we live” (p. 217).

42 The Corrected Draft continues: "from death” (p. 200).

43 (First Day.) The Handwritten Draft has: “Fourth Adventure: First Day' (p. 476). The Corrected Draft has: "Dies I. Evening” (p. 201).

44 December 30,1913. In Black Book 3, Jung noted: “All kinds of things lead me far away from my scientific endeavor, which I thought I had subscribed to firmly I wantedto serve humanity through it, and now, my soul, you lead me to these new things. Yes, it is the in-between world, the pathless, the manifold-dazzling. I forgotthat I hadreached a new world, which had been alien to me previously. I see neither way nor path. What I believed about the soul has to become true here, namely that she knowsher own way better, and that no intention can prescribe her a better one. I feel that a large chunk of science has been broken off. I suppose it must be like this, for the sakeof the soul and her life. I find the thought that this must occur only for me agonizing, and that perhaps no one will gain insight from my work. But my soul demands thisachievement. I should be able to do this just for myself without hope—for the sake of God. This is truly a hard way But what else did those anchorites of the first centuriesof Christianity do? And were they the worst or least capable of those living at the end? Hardly since they came to the most relentless conclusions with regard to the psy-chological necessity of their time. They left wife and child, wealth, glory and science—and turned toward the desert—for Gods sake. So be it” (pp. 1-2).

45 In the next chapter, the anchorite is identified as Ammonius. In a letter of December 31,1913, Jung noted that the anchorite came from the third century (JFA).

There are three historical figures named Ammonius in Alexandria from this period: Ammonius, a Christian philosopher in the third century, once thought to have beenresponsible for the medieval divisions of the gospels; Ammonius Cetus, who was born a Christian but turned to Greek philosophy and whose work presents a transitionfrom Platonism to Neoplatonism; a Neoplatonic Ammonius in the fifth century, who tried to reconcile Aristotle and the Bible. At Alexandria, there was accommodationbetween Neoplatonism and Christianity, and some of the pupils of the latter Ammonius converted to Christianity.

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I: “Am I disturbing you, father?”

A: “You do not disturb me. But do not call me father. I am a manlike you. What is your desire?”

I: “I come without desire, I have come to this place in thedesert by chance, and found tracks in the sand up there that ledme in a circle to you.”

A: “You found the tracks of my daily walks at daybreakand sunset.”

I: “Excuse me if I interrupt your devotion, it is a rare opportunityfor me to be with you. I have never before seen an anchorite.”

A: “There are several others whom you can see further downin this valley. Some have huts like me, others live in the graves thatthe ancients have hollowed out in these rocks. I live uppermost inthe valley, because it is most solitary and quiet here, and becausehere I am closest to the peace of the desert.”

I: “Have you already been here long?”

A: “I have lived here for perhaps ten years, but really, I can nolonger remember exactly how long it is. It could also be a few moreyears. Time passes so quickly.”

I: “Time passes quickly? How is that possible? Your life mustbe frightfully monotonous.”

A: “Time certainly passes quickly for me. Much too quicklyeven. It seems you are a pagan?”

I: “Me? No—not exactly. I was raised in the Christian faith.”

A: “Well, then, how can you ask whether time drags on for me?You must know what preoccupies a man who is grieving. Onlyidlers grow bored.”

I: “Again, forgive me, my curiosity is great, what then do youoccupy yourself with?”

A: “Are you a child? To begin with you see that I am reading,and than I keep regular hours.”

I: “But I can see nothing at all with which you could occupyyourself here. You must have read this book from cover to coveroften enough. And if it is the gospels, as I suppose, then I am sureyou already know them by heart.”

A: “How childishly you speak! Surely you know that one canread a book many times—perhaps you almost know it by heart, andnevertheless it can be that, when you look again at the lines beforeyou, certain things appear new or even new thoughts occur to youthat you did not have before. Every word can work productively inyour spirit. And finally if you have once left the book for a weekand you take it up again after your spirit has experienced variousdifferent changes, then a number of things will dawn on you.”

I: “I have difficulty grasping this. The book remains one andthe same, certainly a wonderfully profound, yes, even divine matter,but surely not rich enough to fill countless years.”

A: “You are astonishing. How, then, do you read this holy book?Do you really always see only one and the same meaning in it?Where do you come from? You are truly a pagan.”

I: “I beg you, please don’t hold it against me if I read like apagan. Let me talk with you. I am here to learn from you. Considerme as an ignorant student, which I am in these matters.”

A: “If I call you a pagan, don’t take it as an insult. I used to be a16/17 pagan, too, exactly like you as I / well remember. Therefore howcan I blame you for your ignorance?”

I: “Thank you for your patience. But it matters very much tome to know how you read and what you take from this book.”

A: “Your question is not easy to answer. It’s easier to explaincolors to a blind person. You must know one thing above all: asuccession of words does not have only one meaning. But menstrive to assign only a single meaning to the sequence of words,in order to have an unambiguous language. This striving isworldly and constricted, and belongs to the deepest layers ofthe divine creative plan. On the higher levels of insight intodivine thoughts, you recognize that the sequence of words hasmore than one valid meaning. Only to the all-knowing is it givento know all the meanings of the sequence of words. Increasinglywe try to grasp a few more meanings.”

I: “If I understand you correctly, you think that the holy writingsof the New Testament also have a doubleness, an exoteric and anesoteric meaning, as a few Jewish scholars contend concerningtheir holy books.”

A: “This bad superstition is far from me. I observe that you arewholly inexperienced in divine matters.”

I: “I must confess my deep ignorance about these things. ButI am eager to experience and understand what you think aboutthe multifaceted meaning of the sequence of words.”

A: “Unfortunately I am in no position to tell you everything Iknow about it. But at least I will try to make the elements clear toyou. Because of your ignorance I will therefore begin elsewhere thistime: What you need to know is that before I became acquaintedwith Christianity, I was a rhetorician and philosopher in the cityof Alexandria. I had a great throng of students, including manyRomans, a few barbarians, and also some Gauls and Britons. Itaught them not only the history of Greek philosophy but alsothe new systems, among them the system of Philo, whom we callthe Jew.46 He was a clever head, but fantastically abstract, as theJews are wont to be when they devise systems; moreover he wasa slave of his own words. I added my own, and wove an atrociousweb of words in which I ensnared not only my listeners, but alsomyself. We rioted terribly among words and names, our ownmiserable creatures, and accorded divine potency to them. Yes, weeven believed in their reality, and believed that we possessed thedivine and had committed it to words.”

I: “But Philo Judeaus, if this is who you mean, was a seriousphilosopher and a great thinker. Even John the Evangelist includedsome of Philo’s thoughts in the gospel.”

A: “You are right. It is to Philo’s credit that he furnishedlanguage like so many other philosophers. He belongs to thelanguage artists. But words should not become Gods.”47

I: “I fail to understand you here. Does it not say in the gospelaccording to John: God was the Word. It appears to make quiteexplicit the point which you have just now rejected.”

A: “Guard against being a slave to words. Here is the gospel:read from that passage where it says: In him was the life. Whatdoes John say there?”48

I: “And life was the light of men and the light shines in thedarkness and the darkness has not understood it. But it becamea person sent from God, by the name of John, who came as awitness and to be a witness of the light. The genuine light, which

46 Philo Judeaus, also called Philo of Alexandria (20 BCE-50 CE), was a Greek-speaking Jewish philosopher. His works presented a fusion of Greek philosophy andJudaism. For Philo, God, to whom he referred by the Platonic term "To On” (the One), was transcendent and unknowable. Certain powers reached down from Godto the world. The facet of God knowable through reason is the divine Logos. There has been much debate on the precise relation between Philo s concept of theLogos and John’s gospel. On June 23,1954, Jung wrote to James Kirsch, "The gnosis from which John the Evangelist emanated, is definitely Jewish, but its essence isHellenistic, in the style of Philo Judaeus, the founder of the teachings of the Logos” (JA).

47 In 1957, Jung wrote: "Until now it has not truly and fundamentally been noted that our time, despite the prevalence of irreligiosity, is so to speak congenitally charged withthe attainment of the Christian epoch, namely with the supremacy of the word, that Logos which the central figure of Christian faith represents. The word has literallybecome our God and has remained so” (Present and Future, CW10, §554).

48 John i:i—IO: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were madeby him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darknesscomprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him

THE ANCHORITE | 269

illuminates each person, came into the world: He was in theworld, and the world became through him, and the world did notrecognize him.5—That is what I read here. But what do you makeof this?55

A: “I ask you, was this AOrOX [Logos] a concept, a word? Itwas a light, indeed a man, and lived among men. You see, Philoonly lent John the word so that John would have at his disposalthe word ‘AOrOX5 alongside the word light5 to describe the sonof man. John gave to living men the meaning of the AOrOX, butPhilo gave AOrOX as the dead concept that usurped life, even thedivine life. Through this the dead does not gain life, and theliving is killed. And this was also my atrocious error.55

I: “I see what you mean. This thought is new to me and seems17/18 worth consideration. Until now it always seemed to me / as if itwere exactly that which was meaningful in John, namely that theson of man is the AOrOX, in that he thus elevates the lower to thehigher spirit, to the world of the AOrOX. But you lead me to seethe matter conversely, namely that John brings the meaning ofthe AOrOX down to man.55

A: “I learned to see that John has in fact even done the greatservice of having brought the meaning of the AOrOX up to man.55

I: “You have peculiar insights that stretch my curiosity to theutmost. How is that? Do you think that the human stands higherthan the AOrOX?55

A: “I want to answer this question within the scope of yourunderstanding: if the human God had not become importantabove everything, he would not have appeared as the son in theflesh, but in the AOrOX.”49

I: “That makes sense to me, but I confess that this view issurprising to me. It is especially astonishing to me that you, aChristian anchorite, have come to such views. I would not haveexpected this of you.55

A: “As I have already noticed, you have a completely false ideaof me and my essence. Let me give you a small example of mypreoccupation. Fve spent many years alone with the process ofunlearning. Have you ever unlearned anything?—Well, then youshould know how long it takes. And I was a successful teacher.As you know, for such people to unlearn is difficult or evenimpossible. But I see that the sun has gone down. Soon it will becompletely dark. Night is the time of silence. I want to show youyour place for the night. I need the morning for my work, butafter midday you can come to me again if you like. Then we willcontinue our conversation.55

He leads me out of the hut, the valley is covered in blue shadows.The first stars are already glittering in the sky. He leads me aroundthe corner of a rock: we are standing at the entrance of a5° gravecut into the stone. We step in. Not far from the entrance lies a heapof reeds covered with mats. Next to it there is a pitcher of water,and on a white cloth there are dried dates and black bread.

A: “Here is your place and your supper. Sleep well, and do notforget your morning prayer, when the sun rises.55

[2] The solitary lives in endless desert full of awesomebeauty. He looks at the whole and at inner meaning. He loathesmanifold diversity if it is near him. He looks at it from afar in itstotality. Consequently silvery splendor and joy and beauty cloakdiversity for him. What is near him must be simple and innocent,since close at hand the manifold and complicated tear and break

through the silvery splendor. No cloudiness of the sky, no hazeor mist is allowed to be around him, otherwise he cannot lookat the distant manifold in the whole. Consequently the solitaryloves the desert above all, where everything nearby is simple andnothing turbid or blurred lies between him and the far-away.

The life of the solitary would he cold were it not for the immense sun,which makes the air and rocks glow. The sun and its eternal splendor replacefor the solitary his own life warmth.

His heart longs for the sun.

He wanders to the lands of the sun.

He dreams ofthe flickering splendor of the sun, of the hot red stones spreadout at midday, of the golden hot rays of dry sand. /

The solitary seeks the sun and no one else is so ready to open his heart as he is.Therefore he loves the desert above all, since he loves its deep stillness.

He needs little food since the sun and its glow nourish him. Consequentlythe solitary loves the desert above all since it is a mother to him, giving himfood and invigorating warmth at regular hours.

In the desert the solitary is relieved of care and therefore turns his wholelife to the sprouting garden of his soul which can flourish only under a hotsun. In his garden the delicious red fruit grows that bears swelling sweetnessunder a tight skin.

You think that the solitary is poor. You do not see that he strolls underladen fruit trees and that his hand touches grain a hundredfold. Under darkleaves the overfull reddish blossoms swell toward him from abundant buds,and the fruit almost bursts with thronging juices. Fragrant resins drip fromhis trees and under his feet thrusting seed breaks open.

if the sun sinks onto the plane ofthe sea like an exhausted bird, the solitaryenvelops himself and holds his breath. He does not move and is pure expectancyuntil the miracle of the renewal of light rises in the East.

Brimful delicious expectation is in the solitary.51

The horror of the desert and of withered evaporation surround him, andyou do not understand how the solitary can live. /

But his eye rests on the garden, and his ears listen to the source, and hishand touches velvet leaves and fruit, and his breath draws in sweet perfumesfrom blossom-rich trees.

He cannot tell you, since the splendor of his garden is so abundant. Hestammers when he speaks of it, and he appears to you to be poor in spiritand in life. But his hand does not know where it should reach, in all thisindescribable fullness.

He gives you a small insignificant fruit, which has just fallen at his feet.It appears worthless to you, but if you consider it, you will see that this fruittastes like a sun which you could not have dreamt of. It gives off a perfumewhich confuses your senses and makes you dream of rose gardens and sweetwine and whispering palm trees. And you hold this one fruit in your handsdreaming, and you would like the tree in which it grows, the garden in whichthis tree stands, and the sun which brought forth this garden.

And you yourself want to be that solitary who strolls with the sun in hisgarden, his gaze resting on pendant flowers and his hand brushing a hundred-fold of grain and his breath drinking the perfume from a thousand roses.

Dull from the sun and drunk from fermenting wines, you lie down inancient graves, whose walls resound with many voices and many colors of athousand solar years.

When you grow, then you see everything living again as it was. And /when you sleep, you rest, like everything that was, and your dreams echosoftly again from distant temple chants.

You sleep down through the thousand solar years, and you wake upthrough the thousand solar years, and your dreams full of ancient lore adorn

might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He wasin the world, and the world was made by him, and the world knew him not.55

49 John 1:14: “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.”

50 The Drajt has: “Egyptian” (p. 227). In an Egyptian context, the water, dates, and bread would be offerings to the dead.

51 The Draft continues: "Walking around in a circle I happen to return to myself and to him, the solitary one, who lives down in the depths hidden from the light, heldsecurely by the warm bosom of the rock, above him the glowing desert and sharp resplendent skies” (p. 229).

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19/20

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the walls of your bedchamber.

T ou also see yourself in the totality.

You sit and lean against the wall, and look at the beautiful,riddlesome totality. The Summa52 lies before you like a book, andan unspeakable greed seizes you to devour it. Consequently youlean back and stiffen and sit for a long time. You are completelyincapable of grasping it. Here and there a light flickers, here andthere a fruit falls from high trees which you can grasp, here andthere your foot strikes gold. But what is it, if you compare it withthe totality, which lies spread out tangibly close to you? You stretchout your hand, but it remains hanging in invisible webs. You wantto see it exactly as it is but something cloudy and opaque pushesitself exactly in between. You would like to tear a piece out of it; itis smooth and impenetrable like polished steel. So you sink backagainst the wall, and when you have crawled through all the glow-ing hot crucibles of the Hell of doubt, you sit once more and leanback, and look at the wonder of the Summa that lies spreadout before you. Here and there a light flickers, here and there afruit falls. For you it is all too little. But you begin to be satisfiedwith yourself, and you pay no attention to the years passingaway. What are years? What is hurrying time to him that sitsunder a tree? Your time passes like a breath of air and you waitfor the next light, the next fruit.

The writing lies before you and always says the same, if youbelieve in words. But if you believe in things in whose placesonly words stand, you never come to the end. And yet you mustgo an endless road, since life flows not only down a finite pathbut also an infinite one. But the unbounded makes you53 anxioussince the unbounded is fearful and your humanity rebels againstit. Consequently you seek limits and restraints so that you do notlose yourself, tumbling into infinity. Restraint becomes imperativefor you. You cry out for the word which has one meaning andno other, so that you escape boundless ambiguity The wordbecomes your God, since it protects you from the countlesspossibilities of interpretation. The word is protective magicagainst the daimons of the unending, which tear at your soul andwant to scatter you to the winds. You are saved if you can say atlast: that is that and only that. You speak the magic word, andthe limitless is finally banished. Because of that men seek andmake words.S4

He who breaks the wall of words overthrows Gods and defilestemples. The solitary is a murderer. He murders the people, becausehe thus thinks and thereby breaks down ancient sacred walls. Hecalls up the daimons of the boundless. And he sits, leans back,and does not hear the groans of mankind, whom the fearful fierysmoke has seized. And yet you cannot find the new words if youdo not shatter the old words. But no one should shatter the oldwords, unless he finds the new word that is a firm rampart againstthe limitless and grasps more life in it than in the old word. A newword is a new God for old men. Man remains the same, even ifyou create a new model of God for him. He remains an imitator.What was word, shall become man. The word created the worldand came before the world. It lit up like a light in the darkness,and the darkness did not comprehend it.55 And thus the word

should become what the darkness can comprehend, since whatuse is the light if the darkness does not comprehend it? But yourdarkness should grasp the light.

The God of words is cold and dead and shines from afar likethe moon, mysteriously and inaccessibly. Let the word return toits / creator, to man, and thus the word will be heightened in 22/23man. Man should be light, limits, measure. May he be your fruit,for which you longingly reach. The darkness does not compre-hend the word, but rather man; indeed, it seizes him, since hehimself is a piece of the darkness. Not from the word down toman, but from the word up to man: that is what the darknesscomprehends. The darkness is your mother; she behooves rev-erence, since the mother is dangerous. She has power over you,since she gave birth to you. Honor the darkness as the light, andyou will illumine your darkness.

If you comprehend the darkness, it seizes you. It comes over youlike the night with black shadows and countless shimmering stars.

Silence and peace come over you if you begin to comprehend thedarkness. Only he who does not comprehend the darkness fearsthe night. Through comprehending the dark, the nocturnal, theabyssal in you, you become utterly simple. And you prepare tosleep through the millennia like everyone else, and you sleep downinto the womb of the millennia, and your walls resound withancient temple chants. Since the simple is what always was. Peaceand blue night spread over you while you dream in the grave ofthe millennia.

Dies II.56

Cap. v.

[HI 22]57581 awaken, the day reddens the East. A night, a wonderfulnight in the distant depths of time lies behind me. In what far-awayspace was I? What did I dream? Of a white horse? It seems to meas if I had seen this white horse on the Eastern sky over the risingsun. The horse spoke to me: What did it say? It said: “Hail himwho is in darkness since the day is over him.” There were fourwhite horses, each with golden wings. They led the carriage of thesun, on which Helios stood with flaring mane.59 I stood down inthe gorge, astonished and frightened. A thousand black serpentscrawled swiftly into their holes. Helios ascended, rolling upwardtoward the wide paths of the sky. I knelt down, raised my handssuppliantly, and called: “Give us your light, you are flame-curled,entwined, crucified and revived; give us your light, your light!” Thiscry woke me. Didn't Ammonius say yesterday evening: “Do notforget to say your morning prayer when the sun rises.” I thoughtthat perhaps he secretly worships the sun. / 22/23

Outside a fresh morning wind rises. Yellow sand trickles infine veins down the rocks. The redness expands across the skyand I see the first rays shoot up to the firmament. Solemn calmand solitude on all sides. A large lizard lies on a stone and awaits thesun. I stand as if spellbound and laboriously remember everythingfrom yesterday especially what Ammonius said. But what did hesay? That the sequences of words have many meanings, and that

52 Latin for "whole.”

53 The Draft has “to you,” and the Corrected Draft has "to me” (p. 232). Throughout this section, the Corrected Draft substitutes “to me” for “to you,” and “I” for “you” (p. 214).

54 In 1940, Jung commented on protective word magic (“Transformation symbolism in the mass,” CW n, §442).

55 See note 48, above.

56 The Corrected Draft has "(The Anchorite). Second Day. Morning” (p. 219).

57 In “The Philosophical Tree” (1945), Jung noted: “A man who is rooted below as well as above is sort of like an upright and inverted tree. The goal is not the heights butthe center” (CW 13, §333). He also commented on “The inverted tree” (§4iof).

58 January 1,1914.

59 In Greek mythology Helios was the sun God, and he drove a chariot led by four horses across the sky.

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John brought the AOFOE to man. But that does not sound properlyChristian. Is he perhaps a Gnostic?60 No, that seems impossibleto me, since they were really the worst of all the idolators ofwords, as he would probably put it.

The sun—what fills me with such inner exaltation?’ I shouldnot forget my morning prayer—but where has my morning prayergone? Dear sun, I have no prayer, since I do not know how one mustaddress you. Have I already prayed to the sun? But Ammoniusreally meant that I should pray to God at the break of day Heprobably does not know—we have no more prayers. How shouldhe know about our nakedness and poverty? What has happenedto our prayers? I miss them here. This must really be because ofthe desert. It seems as if there ought to be prayers here. Is this desertso very bad? I think it is no worse than our cities. But why thendo we not pray there? I must look toward the sun, as if it hadsomething to do with this. Alas—one can never escape the age-olddreams of mankind.

What shall I do this whole long morning? I do not understandhow Ammonius could have endured this life for even a year. I goback and forth on the dried-up river bed and finally sit down ona boulder. Before me there are a few yellow grasses. Over there asmall dark beetle is crawling along, pushing a ball in front of it—ascarab.61 You dear little animal, are you still toiling away in orderto live your beautiful myth? How seriously and undiscouraged itworks! If only you had a notion that you are performing an oldmyth, you would probably renounce your fantasies as we menhave also given up playing at mythology

The unreality nauseates one. What I say sounds very odd inthis place, and the good Ammonious would certainly not agreewith it. What am I actually doing here? No, I don’t want tocondemn him in advance, since I still haven’t really understoodwhat he actually means. He has a right to be heard. By the way,I thought differently yesterday. I was even very thankful to himthat he wanted to teach me. But I’m being critical once again,and superior, and may well learn nothing. His thoughts are notthat bad at all; they are even good. I don’t know why I alwayswant to put the man down.

Dear beetle, where have you gone? I can no longer see you—Oh, you’re already over there with your mythical ball. These littleanimals stick to things, quite unlike us—no doubt, no change ofmind, no hesitation. Is this so because they live their myth?

Dear scarab, my father, I honor you, blessed be your work—ineternity—Amen.

What nonsense am I talking? I’m worshiping an animal—that must be because of the desert. It seems absolutely todemand prayers.

How beautiful it is here! The reddish color of the stones iswonderful; they reflect the glow of a hundred thousand past suns—these small grains of sand have rolled in fabulous primordialoceans, over them swam primordial monsters with forms neverbeheld before. Where were you, man, in those days? On this warmsand lay your childish primordial animal ancestors, like childrensnuggling up to their mother.

O mother stone, I love you, I lie snuggled up against your warm body,your late child. Blessed be you, ancient mother.

23/24 / Tours is my heart and all glory and power—Amen.

What am I saying? That was the desert. How everythingappears so animated to me! This place is truly terrible. Thesestones—are they stones? They seem to have gathered heredeliberately. They’re lined up like a troop transport. They’vearranged themselves by size, the large ones stand apart, the smallones close ranks and gather in groups that precede the largeones. Here the stones form states.

Am I dreaming or am I awake? It’s hot—the sun already standshigh—how the hours pass! Truly, the morning is nearly over—andhow astonishing it has been! Is it the sun or is it these living stones,or is it the desert that makes my head buzz?

I go up the valley and before long I reach the hut of the anchorite.He is sitting on his mat lost in deep reflection.

I: “My father, I am here.’’

A: “How have you spent your morning?”

I: “I was surprised when you said yesterday that time passesquickly for you. I don’t question you anymore and this will nolonger surprise me. I’ve learned a lot. But only enough to makeyou an even greater riddle than you were before. Why, all thethings that you must experience in the desert, you wonderfulman! Even the stones are bound to speak to you.”

A: “I’m happy that you have learned to understand somethingof the life of an anchorite. That will make our difficult task easier.I don’t want to intrude on your mysteries, but I feel that you comefrom a strange world that has nothing to do with mine.”

I: “You speak truthfully. I’m a stranger here, more foreignthan any you’ve ever seen. Even a man from Britain’s remotestcoast is closer to you than I am. Therefore have patience, master—and let me drink from the source of your wisdom. Although thethirsty desert surrounds us, an invisible stream of living waterflows here.”

A: “Have you said your prayer?”

I: “Master, forgive me: I’ve tried, but I found no prayer. Yet Idreamed that I prayed to the rising sun.”

A: “Don’t worry yourself because of that. If you do find a word,your soul has nevertheless found inexpressible words to greet thebreak of day”

I: “But it was a heathen prayer to Helios.”

A: “Let that suffice for you.”

I: “But Oh master. I’ve prayed not only to the sun in a dream,but in my absentmindedness also to the scarab and the earth.”

A: “Be astonished at nothing, and in no case condemn or regretit. Let us go to work. Do you want to ask something about theconversation we had yesterday?”

I: “I interrupted you yesterday when you spoke of Philo. Youwanted to explain your notion of the various meanings of particularsequences of words.”

A: “Well, I’ll continue my account of how I was freed from theawful predicament of spinning words. A man my father had setfree once came to me; this man, whom I’d been attached to sincemy childhood, spoke to me and said:

“Oh Ammonius, are you well?” “Certainly,” I said, “as you

can see, I am learned and have great success.”

He: “I mean, are you happy and are you fully alive?”

I laughed: “As you can see, all is well.”

The old man replied: “I saw how you lectured. You

seemed to be anxious at the judgment of your listeners.

60 During this period, Jung was engaged with the study of Gnostic texts, in which he found historical parallels to his own experiences. See Alfred Ribi, Die Suche nachden eigenen Wurzeln: Die Bedeutung von Gnosis, Hermetik und Alchemiefur C. G. Jung und Mark'Louise von Franz und deren Einfiuss auf das moderne Verstdndnis dieser Disziplin(Bern: Peter Lang, 1999).

61 In Synchronicity as a Principle ofAcausal Connection (1952), Jung wrote: “The scarab is a classical rebirth symbol. According to the description in the ancient Egyptianbook Am'Tuat, the dead sun God transforms himself at the tenth station into Khepri, the scarab, and as such mounts the barge at the twelfth station, which raisesthe rejuvenated sun into the morning sky” (CW 8, §843).

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You wove witty jokes into the lecture to please your listeners.You heaped up learned expressions to impress them. Youwere restless and hasty as if still compelled to snatch up allknowledge. You are not in yourself.”

Although these words at first seemed laughable to me,they still made an impression on me, and reluctantly I had24/2S to / credit the old man, since he was right.

Then he said: “Dear Ammonius, I have delightfultidings for you: God has become flesh in his son and hasbrought us all salvation.” “What are you saying,” I called, “youprobably mean Osiris,62 who shall appear in the mortal body5”

“No,” he replied, “this man lived in Judea and wasborn from a virgin.”

I laughed and answered: “I already know about this;a Jewish trader has brought tidings of our virgin queento Judea, whose image appears on the walls of one of ourtemples, and reported it as a fairy tale.”

“No,” the old man insisted, “he was the Son of God.”

“Then you mean Horns,63 the son of Osiris, don t your5”

I answered.

“No, he was not Horns, but a real man, and he was hungfrom a cross.”

“Oh, but this must be Seth, surely, whose punishmentsour old ones have often described.”

But the old man stood by his conviction and said: “Hedied and rose up on the third day.”

“Well, then he must be Osiris,” I replied impatiently.

“No,” he cried, “he is called Jesus the anointed one.”

“Ah, you really mean this Jewish God, whom the poorhonor at the harbor, and whose unclean mysteries theycelebrate in cellars.”

“He was a man and yet the Son of God,” said the oldman staring at me intently.

“That's nonsense, dear old man,” I said, and showedhim to the door. But like an echo from distant rock facesthe words returned to me: a man and yet the Son of God. Itseemed significant to me, and this phrase was what broughtme to Christianity.

I: “But don't you think that Christianity could ultimately be atransformation of your Egyptian teachings?5”

A: “If you say that our old teachings were less adequateexpressions of Christianity then I'm more likely to agree with you.”

I: “Yes, but do you then assume that the history of religions isaimed at a final goal?”

A: “My father once bought a black slave at the market from theregion of the source of the Nile. He came from a country that hadheard of neither Osiris nor the other Gods; he told me many thingsin a more simple language that said the same as we believed aboutOsiris and the other Gods. I learned to understand that thoseuneducated Negroes unknowingly already possessed most ofwhat the religions of the cultured peoples had developed intocomplete doctrines. Those able to read that language correctlycould thus recognize in it not only the pagan doctrines but also thedoctrine of Jesus. And it's with this that I now occupy myself.I read the gospels and seek their meaning which is yet to come.

We know their meaning as it lies before us, but not their hiddenmeaning which points to the future. It's erroneous to believe thatreligions differ in their innermost essence. Strictly speaking, it'salways one and the same religion. Every subsequent form of religionis the meaning of the antecedent.”

I: “Have you found out the meaning which is yet to comer*”

A: “No, not yet; it's very difficult, but I hope I'll succeed.Sometimes it seems to me that I need the stimulation of others,but I realize that those are temptations of Satan.”

I: “Don't you believe that you'd succeed if you were nearer men?”

A: “Perhaps you're right.”

He looks at me suddenly as if doubtful and suspicious. “But,”he continues, “I love the desert, do you understand? This yellow,sun-glowing desert. Here you can see the countenance of the sunevery day, you are alone, you can see glorious Helios—no, that is’ pagan—what's wrong with me? I'm confused—you are Satan—I recognize you—give way, adversary!”

/ He jumps up incensed and wants to lunge at me. But I amfar away in the twentieth century.64

[2] [HI 26] He who sleeps in the grave of the millennia dreams a wonderfuldream. He dreams a primordially ancient dream. He dreams of the rising sun.

if you sleep this sleep and dream this dream in this time of the worldl, youwill know that the sun will also rise at this time. For the moment we are stillin the dark., hut the day is upon us.

He who comprehends the darkness in himself to him the light is near. Hewho climbs down into his darkness reaches the staircase of the working light,fire-maned Helios.

His chariot ascends with four white horses, his back bears no cross, and hisside no wound, but he is safe and his head blazes in the fire.

Nor is he a man of mockery, but of splendor and unquestionable force.

I do not know what I speak, I speak in a dream. Support me for I stagger,drunk with fire. I drank fire in this night, since I climbed down through thecenturies and plunged into the sun far at the bottom. And I rose up drunkfrom the sun, with a burning countenance and my head is ablaze.

Give me your hand, a human hand, so that you / can hold me to the earthwith it, for whirling veins of fire swoop me up, and exultant longing tears metoward the zenith.

But day is about to break, actual day, the day of this world. And Iremain concealed in the gorge of the earth, deep down and solitary,and in the darkening shadows of the valley That is the shadow andheaviness of the earth.

How can I pray to the sun, that rises far in the East over thedesert? Why should I pray to it? I drink the sun within me, sowhy should I pray to it? But the desert, the desert in me demandsprayers, since the desert wants to satisfy itself with what is alive.

I want to beg God for it, the sun, or one of the other immortals.

I beg because I am empty and am a beggar. In the day of thisworld, I forget that I drank the sun and am drunk from its activelight and singeing power. But I stepped into the shadows of theearth, and saw that I am naked and have nothing to cover mypoverty. No sooner do you touch the earth than your inner life isover; it flees from you into things.

And a wondrous life arises in things. What you thought was

62 Osiris was the Egyptian God. of life, death, and fertility. Seth was the God of the desert. Seth was murdered and dismembered by his brother Osiris. Osiris’s body wasrecovered and put back together by his wife, Isis, and he was resurrected. Jung discussed Osiris and Seth in Transformations and Symbols of the Libido (1912) (CW B, §3$8f).

63 Horus, Osiris’s son, was the Egyptian God of the sky. He fought against Seth.

64 The Corrected Draft continues: “and I am unreal to myself as in a dream” (p. 228). Christian anchorites were perpetually on guard against the appearance of Satan. Afamous example of temptations by the devil occurs in Athanasius’s life of St. Anthony In 1921 Jung noted that St. Anthony warned his monks “how cleverly the Devildisguised himself in order to bring holy men to their downfall. The Devil is naturally the voice of the anchorite’s own unconscious, that rises up against the forciblesuppression of his nature” (Psychological Types, CW 6, §82). St. Anthony’s experiences were elaborated by Flaubert in his Temptation of Anthony, a work with which Jungwas familiar (Psychology and Alchemy, CW 12, §59).

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DEATH | 273

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dead and inanimate betrays a secret life and silent, inexorableintent. You have got caught up in a hustle and bustle whereeverything goes its own way with strange gestures, beside you,above you, beneath you, and through you; even the stones speakto you, and magical threads spin from you to things and fromthings to you. Far and near work within you and you workin a dark manner upon the near and the far. And you are alwayshelpless and a prey

But if you watch closely, you will see what you have never seenbefore, namely that things live their life, and that they live off you:the rivers bear your life to the valley one stone falls upon anotherwith your force, plants and animals also grow through you andthey are the cause of your death. A leaf dancing in the wind danceswith you; the irrational animal65 guesses your thought and representsyou. The whole earth sucks its life from you and everythingreflects you again.

Nothing happens in which you are not entangled in a secretmanner; for everything has ordered itself around you and playsyour innermost. Nothing in you is hidden to things, no matterhow remote, how precious, how secret it is. It inheres in things.Your dog robs you of your father, who passed away long ago, andlooks at you as he did. The cow in the meadow has intuited yourmother, and charms you with total calm and security. The starswhisper your deepest mysteries to you, and the soft valleys of theearth rescue you in a motherly womb.

Like a stray child you stand pitifully among the mighty, whohold the threads of your life. You cry for help and attach yourselfto the first person that comes your way Perhaps he can advise you,perhaps he knows the thought that you do not have, and which allthings have sucked out of you.

I know that you would like to hear the tidings of he whom things havenot lived, hut who lived and fulfilled himself For you are a son of the earth,sucked dry by the suckling earth, that can suck nothing out of itself but sucklesonly from the sun. Therefore you would like to have tidings of the son of thesun, which shines and does not suckle.

/You would like to hear of the son of God, who shone and gave, whobegot, and to whom life was born again, as the earth bears the sun green andcolorful children.

You would like to hear of him, the radiating savior, who as a son of thesun cut through the webs of the earth, who sundered the magic threads andreleased those in bondage, who owned himself and was no ones servant, whosucked no one dry, and whose treasure no one exhausted.

You would like to hear of him who was not darkened by the shadow ofearth, but illuminated it, who saw the thoughts of all, and whose thoughtsno one guessed, who possessed in himself the meaning of all things, and whosemeaning no thing could express.

The solitary fled the world; he closed his eyes, plugged his earsand buried himself in a cave within himself, but it was no use.The desert sucked him dry, the stones spoke his thoughts, thecave echoed his feelings, and so he himself became desert, stone,and cave. And it was all emptiness and desert, and helplessnessand barrenness, since he did not shine and remained a son of theearth who sucked a book dry and was sucked empty by the desert.He was desire and not splendor, completely earth and not sun.

Consequently he was in the desert as a clever saint who verywell knew that otherwise he was no different from the other sonsof the earth. If he would have drunk of himself, he would havedrunk fire.

The solitary went into the desert to find himself. But he didnot want to find himself, but rather the manifold meaning of holyscripture. You can suck the immensity of the small and the greatinto yourself, and you will become emptier and emptier, sinceimmense fullness and immense emptiness are one and the same.66

He wanted to find what he needed in the outer. But youfind manifold meaning only in yourself, not in things, since themanifoldness of meaning is not something that is given at thesame time, but is a succession of meanings. The meanings thatfollow one another do not lie in things, but lie in you, who aresubject to many changes, insofar as you take part in life. Thingsalso change, but you do not notice this if you do not change. Butif you change, the countenance of the world alters. The manifoldsense of things is your manifold sense. It is useless to fathom itin things. And this probably explains why the solitary went intothe desert, and fathomed the thing but not himself.

And therefore what happened to every desirous solitary alsohappened to him: the devil came to him with smooth tongue andclear reasoning and knew the right word at the right moment. Helured him to his desire. I had to appear to him as the devil, sinceI had accepted my darkness. I ate the earth and I drank the sun,and I became a greening tree that stands alone and grows.67/

Death.68

Cap. vi.

[HI 29] On the following night,69 I wandered to the northernland and found myself under a gray sky in misty-hazy cool-moistair. I strive to those lowlands where the weak currents, flashing inbroad mirrors, stream toward the sea, where all haste of flowingbecomes more and more dampened, and where all power and allstriving unites with the immeasurable extent of the sea. The treesbecome sparse, wide swamp meadows accompany the still, murkywater, the horizon is unending and lonely, draped by gray clouds.Slowly, with restrained breath, and with the great and anxiousexpectation of one gliding downward wildly on the foam andpouring himself into endlessness, I follow my brother, the sea.It flows softly and almost imperceptibly, and yet we continuallyapproach the supreme embrace, entering the womb of the source,the boundless expansion and immeasurable depths. Lower yellowhills rise there. A broad dead lake widens at their feet. We wanderalong the hills quietly and they open up to a dusky, unspeakablyremote horizon, where the sky and the sea are fused into infinity

Someone is standing there, on the last dune. He is wearinga black wrinkled coat; he stands motionless and looks into thedistance. I go up to him—he is gaunt and with a deeply seriouslook in his eyes. I say to him:

“Let me stand beside you for a while, dark one. I recognizedyou from afar. There is only one who stands this way, so solitary andat the last corner of the world.”

65 An inversion of Aristotle’s definition of man as the "rational animal.”

66 See Jung’s description of the Pleroma, p. 347, below.

67 The Draft and Corrected Draft continue: "But I saw solitude and its beauty, and I seized the life of the inanimate and the meaning of the meaningless. I also understoodthis side of my manifoldness. And thus my tree grew in the solitude and quiet, eating the earth with roots reaching far down and drinking the sun with branches reachinghigh up. The solitary [alien] guest entered my soul. But my greening life flooded me. [Thus I wandered, following the nature of the water].:

everydast-sound of life-diecF (p. 235).

68 The Handwritten Draft has: "Fifth Adventure: Death“ (p. 557).

69 January 2,1914.

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274 | LIBER SECUNDUS 29/33

He answered: “Stranger, you may well stand by me, if it is nottoo cold for you. As you can see, I am cold and my heart hasnever beaten.”

“I know, you are ice and the end; you are the cold silence of thestones; and you are the highest snow on the mountains and themost extreme frost of outer space. I must feel this and that’s whyI stand near you.”

“What leads you here to me, you living matter?5 The living arenever guests here. Well, they all flow past here sadly in densecrowds, all those above in the land of the clear day who have taken29/30 their departure, / never to return again. But the living never comehere. What do you seek here?5”

“My strange and unexpected path led me here as I happilyfollowed the way of the living stream. And thus I found you. Igather this is your place, your rightful place?5”

“Yes, here it leads into the undifferentiable, where none isequal or unequal, but all are one with one another. Do you seewhat approaches there?5”

“I see something like a dark wall of clouds, swimming towardus on the tide.”

“Look more closely, what do you recognize?5”

“I see densely pressed multitudes of men, old men, women,and children. Between them I see horses, oxen and smalleranimals, a cloud of insects swarms around the multitude, aforest swims near, innumerable faded flowers, an utterly deadsummer. They are already near; how stiff and cool they alllook, their feet do not move, no noise sounds from their closedranks. They are clasping themselves rigidly with their handsand arms; they are gazing beyond and pay us no heed—they areall flowing past in an enormous stream. Dark one, this visionis awful.”

“You wanted to stay by me, so get hold of yourself. Look!”

I see: “The first rows have reached the point where the surfand the stream flow together violently. And it looks as if a waveof air were confronting the stream of the dead together with thesurging sea, whirling them up high, scattering them in black scraps,and dissolving them in murky clouds of mist. Wave after waveapproaches, and ever new droves dissolve into black air. Dark one,tell me, is this the end?”

“Look!”

The dark sea breaks heavily—-a reddish glow spreads out init—it is like blood—a sea of blood foams at my feet—the depthsof the sea glow—how strange I feel—am I suspended by my feet?Is it the sea or is it the sky? Blood and fire mix themselves togetherin a ball—red light erupts from its smoky shroud—a new sunescapes from the bloody sea, and rolls gleamingly toward theuttermost depths—it disappears under my feet.70

I look around me, I am all alone. Night has fallen. What didAmmonius say?5 Night is the time of silence.

[2] [HI 30] I looked around me and I saw that the solitudeexpanded into the immeasurable, and pierced me with horriblecoldness. The sun still glowed in me, but I could feel myselfstepping into the great shadow. I follow the stream that makes its

way into the depths, slowly and unperturbed, into the depths ofwhat is to come.

And thus I went out in that night (it was the second night ofthe year 1914), and anxious expectation filled me. I went out toembrace the future. The path was wide and what was to come wasawful. It was the enormous dying, a sea of blood. From it the newsun arose, awful and a reversal of that which we call day. We haveseized the darkness and its sun will shine above us, bloody andburning like a great downfall.

When I comprehended my darkness, a truly magnificent nightcame over me and my dream plunged me into the depths of themillennia, and from it my phoenix ascended.

But what happened to my day?5 Torches were kindled, bloodyanger and disputes erupted. As darkness seized the world, theterrible war arose and the darkness destroyed the light of theworld, since it was incomprehensible to the darkness and goodfor nothing anymore. And so we had to taste Hell.

I saw which vices the virtues of this time changed into, howyour mildness became hard, your goodness became brutality, yourlove became hate, and your understanding became madness.

Why did you want to comprehend the darkness! But you had toor else it would have seized you. Happy the man who anticipatesthis grasp.

Did you ever think of the evil in you?5 Oh, you spoke of it, youmentioned it, and you confessed it smilingly, as a generally humanvice, or a recurring misunderstanding. But did you know / what 30/31

evil is, and that it stands precisely right behind your virtues, thatit is also your virtues themselves, as their inevitable substance?71You locked Satan in the abyss for a millennium, and when themillennium had passed, you laughed at him, since he had becomea childrens fairy tale.72 But if the dreadful great one raises hishead, the world winces. The most extreme coldness draws near.

With horror you see that you are defenseless, and that thearmy of your vices falls powerless to its knees. With the powerof daimons, you seize the evil, and your virtues cross over to him.

You are completely alone in this struggle, since your Gods havebecome deaf. You do not know which devils are greater, yourvices, or your virtues. But of one thing you are certain, that virtuesand vices are brothers.

73We need the coldness of death to see clearly. Life wants tolive and to die, to begin and to end.74 You are not forced to liveeternally, but you can also die, since there is a will in you for both.

Life and death must strike a balance in your existence.75 Todaysmen need a large slice of death, since too much incorrectnesslives in them, and too much correctness died in them. Whatstays in balance is correct, what disturbs balance is incorrect. But ifbalance has been attained, then that which preserves it is incorrectand that which disturbs it is correct. Balance is at once life anddeath. For the completion of life a balance with death is fitting.

If I accept death, then my tree greens, since dying increases life.

If I plunge into the death encompassing the world, then my budsbreak open. How much our life needs death!

70 Cf. the vision in Liber Primus, ch. 5, "Descent into Hell in the Future,” p. 241.

71 In 1940 Jung wrote: "Evil is relative, partly avoidable, partly fate; the same goes for virtue and one often does not know which is worst” ("Attempt at a psychologicalinterpretation of the dogma of the trinity,” CWII, §291).

72 In the Corrected Draft, this sentence is replaced with: “Evil is one-half of the world, one of the two pans of the scale” (p. 242).

73 The Draft continues: "In this bloody battle death steps up to you, just like today where mass killing and dying fill the world. The coldness of death penetrates you.When I froze to death in my solitude, I saw clearly and saw what was to come, as clearly as I could see the stars and the distant mountains on a frosty night” (p. 260).

74 In Transformations and Symbols of the Libido (1912), Jung had argued that the libido was not only a Schopenhauerian life urge, but contained the contrary striving towarddeath within itself (CW B, §696).

75 The Draft continues: "To live what is right and to let what is false die, that is the art of life” (p. 261). In 1934 Jung wrote: "Life is an energetic process like any other.

But every energetic process is in principle irreversible and therefore unequivocally directed toward a goal, and the goal is the state of rest... From the middle of life, only hewho is willing to die with life remains living. Since what takes place in the secret hour of life's midday is the reversal of the parabola, the birth of death . .. Not wanting to liveis identical with not wanting to die. Becoming and passing away is the same curve” (“Soul and death,” CW 8, §800). See my “ ‘The boundless expanse5: Jungs reflections onlife and death,” Quadrant: Journal of the C. G. Jung Foundation for Analytical Psychology 38 (2008), pp. 9-32.

THE REMAINS OF EARLIER TEMPLES | 275

Joy at the smallest things comes to you only when you haveaccepted death. But if you look out greedily for all that you couldstill live, then nothing is great enough for your pleasure, and thesmallest things that continue to surround you are no longer a joyTherefore I behold death, since it teaches me how to live.

If you accept death, it is altogether like a frosty night and ananxious misgiving, but a frosty night in a vineyard full of sweetgrapes.76 You will soon take pleasure in your wealth. Death ripens.One needs death to be able to harvest the fruit. Without death,life would be meaningless, since the long-lasting rises again anddenies its own meaning. To be, and to enjoy your being, you needdeath, and limitation enables you to fulfill your being.

[HI 31] When I see the lamentation and nonsense of theearth and consequently enter death with a covered head, theneverything I see will indeed turn to ice. But in the shadow worldthe other rises, the red sun.77 It rises secretly and unexpectedly,and my world revolves like a satanic apparition. I suspect bloodand murder. Blood and murder alone are still exalted, and havetheir own peculiar beauty; one can assume the beauty of bloodyacts of violence.

But it is the unacceptable, the awfully repulsive, that whichI have forever rejected that rises in me. For if the wretched-ness and poverty of this life ends, another life begins in what isopposed to me. This is opposed to such an extent that I cannotconceive it. For it is opposed not according to the laws of reason,but thoroughly and according to its own nature. Yes, it is not onlyopposed, but repulsive, invisibly and cruelly repulsive, somethingthat takes my breath away, that drains the power from my muscles,that confuses my senses, stings me poisonously from behind inthe heel, and always strikes just where I did not suspect I possesseda vulnerable spot.78

It does not confront me like a strong enemy, manly anddangerously, but I perish on a dung heap, while peaceful chickenscackle around me, amazedly and mindlessly laying their eggs. Adog passes, lifts his leg over me, then trots off calmly I curse thehour of my birth seven times, and if I do not choose to kill myselfon the spot, I prepare to experience the hour of my second birth.The ancients said: Inter faeces et urtnas nasrtmur.79 For three nights Iwas assaulted by the horrors of birth. On the third night, junglelikelaughter pealed forth, for which nothing is too simple. Then life31/32 began to stir again. /

The Remainsof Earlier Temples80

Cap. vii.

[HI 32]81 8lYet another new adventure occurred: wide meadowsspread out before me—a carpet of flowers—soft hills—a fresh greenwood in the distance. I come across two strange journeymen—probably two completely accidental companions: an old monk

and a tall gangly thin man with a childish gait and discolored redclothes. As they draw near, I recognize the tall one as the red rider.

How he has changed! He has grown old, his red hair has becomegray, his fiery red clothes are worn out, shabby, poor. And the other?

He has a paunch and appears not to have fallen on bad times. Buthis face seems familiar: by all the Gods, its Ammonius!

What changes! And where are these utterly different peoplecoming from? I approach them and bid them good day. Bothlook at me frightened and make the sign of the cross. Theirhorror prompts me to look down at myself. I am fully coveredin green leaves, which spring from my body I greet them a secondtime, laughing.

Ammonius exclaims horrified: “Apage, Satanas!”83

The Red One: “Damned pagan riffraff!53

I: “But my dear friends, what5s wrong with you? I5m theHyperborean stranger, who visited you. Oh Ammonius, in thedesert.84 And Im the watchman whom you. Red One, once visited.55

Ammonius: “I recognize you, you supreme devil. My downfallbegan with you.55

The Red One looks at him reproachfully and gives him apoke in the ribs. The monk sheepishly stops. The Red One turnshaughtily toward me.

R: “Already at that time I couldn’t help thinking that youlacked a noble disposition, notwithstanding your hypocriticalseriousness. Your damned Christian play-act—55

At this moment Ammonius pokes him in the ribs and theRed One falls into an embarrassed silence. And thus both standbefore me, sheepish and ridiculous, and yet pitiable.

I: “Wherefrom, man of God? What outrageous fate has ledyou here, let alone in the company of the Red One?55

A: “I would prefer not to tell you. But it does not appear to bea dispensation of God that one can escape. So know then that you,evil spirit, have done me a terrible deed. You seduced me with / 32/33

your accursed curiosity, desirously stretching my hand after thedivine mysteries, since you made me conscious at that time thatI really knew nothing about them. Your remark that I probablyneeded the closeness of men to arrive at the higher mysteriesstunned me like infernal poison. Soon thereafter I called thebrothers of the valley together and announced to them that amessenger of God had appeared to me—so terribly had you blindedme—and commanded me to form a monastery with the brothers.

“When Brother Philetus raised an objection, I refuted him withreference to the passage in the holy scriptures where it is said thatit is not good for man to be alone.85 So we founded the monastery,near the Nile, from where we could see the passing ships.

“We cultivated fat fields, and there was so much to do that theholy scriptures fell into oblivion. We became voluptuous, and oneday I was filled with such terrible longing to see Alexandria again.

I talked myself into believing that I wanted to visit the bishopthere. But first I was intoxicated so much by life on the ship, andthen by the milling crowds on the streets of Alexandria, that Ibecame completely lost.

76 See above, note 20, p. 231.

77 A reference to the vision above.

78 In Transformations and Symbols of the Libido (1912), Jung commented on the motif of the wounded heel (CW B, §461).

79 “We are born between faeces and urine,” a saying widely attributed to St. Augustine, among others.

80 The Handwritten Draft has instead: “Sixth Adventure ’ (p. 586). The Corrected Draft has instead: “6. Degenerate ideals” (p. 247).

81 The mosaic form resembles the mosaics at Ravenna, which Jung visited in 1913 and 1914, and which made a lasting impression on him.

82 January 5,1914.

83 “Be gone, Satan”—a common expression in the Middle Ages.

84 The Hyperboreans were a race in Greek mythology who lived in a land of sunshine beyond the north wind, worshiping Apollo. Nietzsche referred on several occasionsto the free spirits as Hyperboreans, The Antichrist, §1 (Twilight of the Idols/The Antichrist, tr. R. Hollingdale [London: Penguin, 1990], p. 127).

85 A reference to Genesis 2:18: “And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him.” There is one reference to aPhiletus in the Bible, 2 Timothy 2:16-18: “But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker:of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.”

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“As in a dream I climbed onto a large ship bound for Italy. Ifelt an insatiable greed to see the world. I drank wine and saw thatwomen were beautiful. I wallowed in pleasure and wholly turnedinto an animal. When I climbed ashore in Naples, the Red Onestood there, and I knew that I had fallen into the hands of evil.”

R: “Be silent, old fool, if I had not been present, you wouldhave become an outright pig. When you saw me, you finallypulled yourself together, cursed the drinking and the women, andreturned to the monastery

“Now hear my story, damned hobgoblin: I too fell into yoursnare, and your pagan arts also enticed me. After the conversationat that time, where you caught me in the fox trap with yourremark about dancing, I became serious, so serious that I wentinto the monastery, prayed, fasted, and converted myself

“In my blindness I wanted to reform the Church liturgy, andwith the bishop’s approval I introduced dancing.

“I became Abbot and, as such, alone had the sole right to dancebefore the altar, like David before the ark of the covenant.86 Butlittle by little, the brothers also began to dance; indeed, even thecongregation of the faithful and finally the whole city danced.

“It was terrible. I fled into solitude and danced all day until Idropped, but in the morning the hellish dance began again.

“I sought to escape from myself, and strayed and wanderedaround at night. In the daytime I kept myself secluded, anddanced alone in the forests and deserted mountains. And thusgradually I came to Italy Down there in the south, I no longer feltas I had felt in the north; I could mingle with the crowds. Onlyin Naples did I somewhat find my way again, and there I alsofound this ragged man of God. His appearance gave me strength.Through him I could regain my health. You’ve heard how he tookheart from me, too, and found his way again.”

A: “I must confess I did not fare so badly with the Red One; he’sa toned-down type of devil.”

R: “I must add that the monk is hardly the fanatical type,although I’ve developed a deep aversion against the wholeChristian religion since my experience in the monastery.”

I: “Dear friends, it does my heart good to see you enjoyingyourselves together.”

Both: “We are not pleased, mocker and adversary, clear off,you robber, pagan!”

I: “But why are you traveling together, if you’re not enjoyingeach other’s company and friendship?”

A: “What can be done? Even the devil is necessary, sinceotherwise one has nothing that commands a sense of respectwith people.”

R: “Well, I need to come to an arrangement with the clergy, orelse I will lose my clientele.”

I: “Therefore the necessities of life have brought you together!So let’s make peace and be friends.”

Both: “But we can never be friends.”

I: “Oh, I see, the system is at fault. You probably want to dieout first? Now let me pass, you old ghosts!”

[2] [HI 33] When I had seen death and all the terriblesolemnity that is gathered around it, and had become ice andnight myself, an angry life and impulse rose up in me. My thirstfor the rushing water of the deepest knowledge87 began toclink with wine glasses; from afar I heard drunken laughter,33/34 laughing women and street noise. Dance music, / stamping and

cheering poured forth from all over; and instead of the rose-scented south wind, the reek of the human animal streamed overme. Luscious-lewd whores giggled and rustled along the walls,wine fumes and kitchen steam and the foolish cackling of thehuman crowd drew near in a cloud. Hot sticky tender handsreached out for me, and I was swaddled in the covers of a sick-bed. I was born into life from below, and I grew up as heroes do,in hours rather than years. And after I had grown up, I foundmyself in the middle land, and saw that it was spring.

[HI 34] But I was no longer the man I had been, for astrange being grew through me. This was a laughing being ofthe forest, a leaf green daimon, a forest goblin and prankster,who lived alone in the forest and was itself a greening treebeing, who loved nothing but greening and growing, who wasneither disposed nor indisposed toward men, full of moodand chance, obeying an invisible law and greening and wiltingwith the trees, neither beautiful nor ugly, neither good norbad, merely living, primordially old and yet completely young,naked and yet naturally clothed, not man but nature, frightened,laughable, powerful, childish, weak, deceiving and deceived, utterlyinconstant and superficial, and yet reaching deep down, downto the kernel of the world.

I had absorbed the life of both of my friends; a green treegrew from the ruins of the temple. They had not withstoodlife, but, seduced by life, had become their own monkey business.They had got caught in the muck, and so they called the living adevil and traitor. Because both of them believed in themselvesand in their own goodness, each in his own way, they ultimatelybecame mired in the natural and conclusive burial ground ofall outlived ideals. The most beautiful and the best, like theugliest and the worst, end up someday in the most laughableplace in the world, surrounded by fancy dress and led by fools,and go horror-struck to the pit of filth.

After the cursing comes laughter, so that the soul is saved from the dead.

Ideals are, according to their essence, desired and pondered;they exist to this extent, but only to this extent. Yet their effectivebeing cannot be denied. He who believes he is really living hisideals, or believes he can live them, suffers from delusions ofgrandeur and behaves like a lunatic in that he stages himself as anideal; but the hero has fallen. Ideals are mortal, so one shouldprepare oneself for their end: at the same time it probably costs youyour neck. For do you not see that it was you who gave meaning,value, and effective force to your ideal? If you have become asacrifice to the ideal, then the ideal cracks open, plays carnivalwith you, and goes to Hell on Ash Wednesday. The ideal is alsoa tool that one can put aside anytime, a torch on dark paths. Butwhoever runs around with a torch by day is a fool. How muchmy ideals have come down, and how freshly my tree greens!

88When I turned green, they stood there, the sad remainsof earlier temples and rose gardens, and I recognized with ashudder their inner affinity. It seemed to me that they hadestablished an indecent alliance. But I understood that thisalliance had already existed for a long time. At a time whenI still claimed that my sanctuaries were of crystal purity, andwhen I compared my friends to the perfume of the roses ofPersia,89 both of them formed an alliance of mutual silence.

86 In Chronicles 1:15, David dances before the ark of the covenant.

87 The Corrected Draft has “the wisdom” instead of “the deepest knowledge” (p. 251).

88 The Draft and Corrected Draft haye: “I had become a victim of my sanctuaries and beauties, and so I died miserable and~depressed [therefore death came to me]” (p. 254).

89 In Persia, the crushed petals of rose were steam-distilled to make rose oil, from which perfumes were made.

First day | 277

They seemed to scatter, but secretly they worked together. Thesolitary silence of the temple lured me far away from men tothe supernatural mysteries in which I lost myself to the pointof surfeit. And while I struggled with God, the devil preparedhimself for my reception, and tore me just as far to his side.There, too, I found no boundaries other than surfeit and disgust.I did not live, but was driven; I was a slave to my ideals.90

And thus they stood there, the ruins, quarreling with oneanother and unable to reconcile themselves to their commonmisery. Within myself I had become one as a natural being, butI was a hobgoblin91 who frightened the solitary wanderer, andwho avoided the places of men. But I greened and bloomed fromwithin myself I had still not become a man again who carriedwithin himself the conflict between a longing for the world anda longing for the spirit. I did not live either of these longings,but I lived myself, and was a merrily greening tree in a remotespring forest. And thus I learned to live without the world andspirit; and I was amazed how well I could live like this.

But what about men, what about mankind? There they stood,the two deserted bridges that should lead across to mankind:one leads from above to below, and men glide down on it, which34/35 pleases them. / The other leads from below to above and mankindgroans upward on it. This causes them trouble. We drive ourfellow men to trouble and joy. If I myself do not live, but merelyclimb, it gives others undeserved pleasure. If I simply enjoymyself, it causes others undeserved trouble. If I merely live, Iam far removed from men. They no longer see me, and whenthey see me, they are astonished and shocked. I myself, however,quite simply living, greening, blooming, fading, stand like a treealways in the same spot and let the suffering and the joy of menpass over me with equanimity. And yet I am a man who cannotexcuse himself from the discord of the human heart.

But my ideals can also be my dogs, whose yapping andsquabbling do not disturb me. But at least then I am a good anda bad dog to men. But I have not yet achieved what should be,namely that I live and yet am a man. It seems to be nearly impossibleto live as a man. As long as you are not conscious of your self youcan live; but if you become conscious of your self, you fall fromone grave into another. All your92 rebirths could ultimately makeyou93 sick. The Buddha therefore finally gave up on rebirth, forhe had had enough of crawling through all human and animalforms.94 After all the rebirths you still remain the lion crawlingon the earth, the XAMAI AEQN [Chameleon], a caricature, oneprone to changing colors, a crawling shimmering lizard, butprecisely not a lion, whose nature is related to the sun, who drawshis power from within himself, who does not crawl around inthe protective colors of the environment, and who does notdefend himself by going into hiding. I recognized the chameleonand no longer want to crawl on the earth and change colors and

be reborn; instead I want to exist from my own force, like thesun which gives light and does not suck light. That belongs to theearth. I recall my solar nature and would like to rush to my rising.

But ruins95 stand in my way. They say: “With regard to men youshould be this or that.” My chameleonesque skin shudders. Theyobtrude upon me and want to color me. But that should no longerbe. Neither good nor evil shall be my masters. I push them aside,the laughable survivors, and go on my way again, which leadsme to the East. The quarreling powers that for so long stoodbetween me and myself lie behind me.

Henceforth I am completely alone. I can no longer say to you:

“Listen!” or “you should,” or “you could,” but now I talk only withmyself. Now no one else can do anything more for me, nothingwhatsoever. I no longer have a duty toward you, and you no lon-ger have duties toward me, since I vanish and you vanish fromme. I no longer hear requests and no longer make requests of you.

I no longer fight and reconcile myself with you, but place silencebetween you and me.

Your call dies away in the distance, and you cannot find myfootprints. Together with the west wind, which comes from theplains of the ocean, I journey across the green countryside, Iroam through the forests, and bend the young grass. I talk withtrees and the forest wildlife, and the stones show me the way.

When I thirst and the source does not come to me, I go to thesource. When I starve and the bread does not come to me, Iseek my bread and take it where I find it. I provide no help andneed no help. If at any time necessity confronts me, I do notlook around to see whether there is a helper nearby, but I acceptthe necessity and bend and writhe and struggle. I laugh, I weep,

I swear, but I do not look around me.

On this way, no one walks behind me, and I cross no one'spath. I am alone, but I fill my solitariness with my life. I am manenough, I am noise, conversation, comfort, and help enough untomyself. And so I wander to the far East. Not that I know any-thing about what my distant goal might be. I see blue horizonsbefore me: they suffice as a goal. I hurry toward the East and myrising—I will my rising. / [Image 3 6]96 /

35/37

First Day

Cap. viii.97

[HI 37] But on the third night,98 a desolate mountain rangeblocks my way, though a narrow valley gorge allows me to enter.

The way leads inevitably between two high rock faces. My feetare bare and injure themselves on the jagged rocks. Here thepath becomes slippery. One-half of the way is white, the otherblack. I step onto the black side and recoil horrified: it is hotiron. I step onto the white half: it is ice. But so it must be. I dart

90 In 192 6, Jung wrote: “The transition from morning to afternoon is a transvaluation of earlier values. From this comes the necessity to appreciate the value of the opposite ofour former ideals, to recognize the error in former truth and to feel how much antagonism and even hatred lay in what had formerly passed for love for us” (The Unconsciousin Normal and Sick Psychic Life, CW 7, §115).

91 The Corrected Draft has: “green creature” (p. 255).

92 The Corrected Draft has: “my” (p. 257).

93 The Corrected Draft has: “me” (p. 257).

94 The Corrected Draft continues: “like a chameleon” (p. 258). A passage occurs here in the Draft, a paraphrase of which follows: It is our chameleon nature that forces usthrough these transformations. So long as we are chameleons, we need an annual journey in the bath of rebirth. Therefore I looked at the outdating of my ideals withhorror, since I loved my natural greenness and mistrusted my chameleon skin, which changed colors according to the environment. The chameleon does this cleverly.One calls this change a progress through rebirth. So you experience 777 rebirths. The Buddha did not need quite so long to see that even rebirths are vain (pp. 275-76).There was a belief that the soul had to go through 777 reincarnations (Ernest Woods, The New Theosophy [Wheaton, IL: The Theosophical Press, 1929], p. 41).

95 The Draft has instead: “my ideal survival” (p. 277).

96 Image legend: “This image was printed on Christmas 1915.” The depiction of Izdubar strongly resembles an illustration of him in Wilhelm Roscher's AusfuhrlichesLexikon der Griechischen und Romischen Mythologie, of which Jung possessed a copy ([Leipzig: Teubner, 1884-1937], vol. 2, p. 775). Izdubar was an early name given the figurenow known as Gilgamesh. This was based on a mistranscription. In 1906 Peter Jensen noted: “It has now been established that Gilgamesch is the chief protagonist ofthe epic, and not Gistchubar or Izdubar as assumed previously” (Das Gilgamesch-Epos in der Weltliteratur [Strassburg: Karl Triibner, 1906], p. 2). Jung had discussed theGilgamesh epic in 1912 in Transformations and Symbols of the Libido, using the corrected form, and cited Jensen s work several times.

97 The Handwritten Draft has instead: “Seventh Adventure. First Day” (p. 626). The Corrected Draft has instead: "7. The Great Encounter. First Day. The Flero from the East” (p. 262).

98 January 8,1914.

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across and onward, and finally the valley widens into a mightyrocky basin. A narrow path winds up along vertical rocks to themountain ridge at the top.

As I approach the top, a mighty booming resounds from theother side of the mountain like ore being pounded. The soundgradually swells, and echoes thunderously in the mountain.As I reach the pass, I see an enormous man approach from theother side.

Two bull horns rise from his great head, and a rattling suitof armor covers his chest. His black beard is ruffled and deckedwith exquisite stones. The giant is carrying a sparkling double axein his hand, like those used to strike bulls. Before I can recoverfrom my amazed fright, the giant is standing before me. I lookat his face: it is faint and pale and deeply wrinkled. His almond-shaped eyes look at me astonished. Horror takes hold of me: thisis Izdubar, the mighty, the bull-man. He stands and looks at me:his face speaks of consuming inner fear, and his hands and kneestremble. Izdubar, the powerful bull trembling? Is he frightened?I call out to him:

“Oh, Izdubar, most powerful, spare my life and forgive me forlying like a worm in your path.”

Iz: “I do not want your life. Where do you come from?”

I: “I come from the West.”

Iz: “You come from the West? Do you know of the Westernlands? Is this the right way to the Western lands?”99

I: “I come from a Western land, whose coast washes againstthe great Western sea.”

Iz: “Does the sun sink in that sea? Or does it touch the solidland in its decline?”

I: “The sun sinks far beyond the sea.”

Iz: “Beyond the sea? What lies there?”

I: “There is nothing but empty space there. As you know, theearth is round and moreover it turns around the sun.”

Iz: “Damned one, where do you get such knowledge? So thereis no immortal land where the sun goes down to be reborn? Areyou speaking the truth?”

His eyes flicker with fury and fear. He steps a thunderingpace closer. I tremble.

I: “Oh, Izdubar, most powerful one, forgive my presump-tuousness, but I’m really speaking the truth. I come from a landwhere this is proven science and where people live who travelround the world with their ships. Our scholars know throughmeasurement how far the sun is from each point of the surfaceof the earth. It is a celestial body that lies unspeakably far out inunending space.”

Iz: “Unending—did you say? Is the space of the world unending,and we can never reach the sun?”

I: “Most powerful one, insofar as you are mortal, you can neverreach the sun.”

I see him overcome with suffocating fear.

Iz: “I am mortal—and I shall never reach the sun, and neverreach immortality?”

He smashes his axe with a powerful, clanging blow on the rock.

Iz: “Be gone, miserable weapon. You are not much use. How37/38 should you be of use against infinity, against the eternal void, /and against the unreplenishible? There is no one left for you toconquer. Smash yourself, what’s it worth!”

(In the West the sun sinks into the lap of glowing clouds inbright crimson.)

“So go away, sun, thrice-damned God, and wrap yourself inyour immortality!”

(He snatches the smashed piece of his axe from the groundand hurls it toward the sun.)

“Here you have your sacrifice, your last sacrifice!”

He collapses and sobs like a child. I stand shaking and hardlydare stir.

Iz: “Miserable worm, where did you suckle on this poison?”

I: “Oh Izdubar, most powerful one, what you call poison isscience. In our country we are nurtured on it from youth, andthat may be one reason why we haven’t properly flourished andremain so dwarfish. When I see you, however, it seems to me asif we are all somewhat poisoned.”100

Iz: “No stronger being has ever cut me down, no monster hasever resisted my strength. But your poison, worm, which you haveplaced in my way has lamed me to the marrow. Your magicalpoison is stronger than the army of Tiamat.”101 (He lies as ifparalyzed, stretched out on the ground.) “You Gods, help, herelies your son, cut down by the invisible serpent’s bite in his heel.Oh, if only I had crushed you when I saw you, and never heardyour words.”

I: “Oh Izdubar, great and pitiable one, had I known that myknowledge could cut you down, I would have held my tongue.But I wanted to speak the truth.”

Iz: “You call poison truth? Is poison truth? Or is truth poison?Do not our astrologers and priests also speak the truth? And yettheirs does not act like poison.”

I: “Oh Izdubar, night is falling, and it will get cold up here.Shall I not fetch you help from men?”

Iz: “Let it be, and answer me instead.”

I: “But we cannot philosophize here, of all places. Your wretchedcondition demands help.”

Iz: “I say to you, let it be. If I should perish this night, so be it.Just give me an answer.”

I: “I’m afraid, my words are weak, if they are to heal.”

Iz: “They cannot bring about something more grave.The disaster has already happened. So tell me what youknow. Perhaps you even have a magic word that counteractsthe poison.”

I: “My words. Oh most powerful one, are poor and have nomagical power.”

Iz: “No matter, speak!”

I: “I don’t doubt that your priests speak the truth. It is certainlya truth, only it runs contrary to our truth.”

Iz: “Are there then two sorts of truth?”

I: “It seems to me to be so. Our truth is that which comes tous from the knowledge of outer things. The truth of your priestsis that which comes to you from inner things.”

Iz (half sitting up): “That was a salutary word.”

I: “I’m fortunate that my weak words have relieved you. Oh,if only I knew many more words that could help you. It has nowgrown cold and dark. I’ll make a fire to warm us.”

Iz: “Do that, as it might help.” (I gathered wood and lit a bigfire.) “The holy fire warms me. Now tell me, how did you make afire so swiftly and mysteriously?”

I: “All I need are matches. Look, they are small pieces of wood

99 In Egyptian mythology, the Western lands (the Western bank of the Nile) were the land of the dead.

100 In The Gay Science, Nietzsche argued that thinking originated through the cultivation and uniting of several impulses which had the effect of poisons: the impulse todoubt, to negate, to wait, to collect, and to dissolve ("On the doctrine of poisons,55 tr. Walter Kaufmann [New York: Vintage, 1974] book 3, section 113).

1 Oi In Babylonian mythology, Tiamat, the mother of the Gods, waged war with an army of demons.

First day | 279

with a special substance at the tip. Rubbing them against the boxproduces fire.”

Iz: “That is astonishing, where did you learn this art?”

I: “Everyone has matches where I come from. But this is the38/39 least of it. We can also fly with the help of useful machines.” /

Iz: “You can fly like birds? If your words did not contain suchpowerful magic, I would say to you, you were lying.”

I: “Fm certainly not lying. Look, I also have a timepiece, forexample, which shows the exact time of day.”

Iz: “This is wonderful. It is clear that you come from a strangeand marvelous land. You certainly come from the blessed Westernlands. Are you immortal?”

I: “I—immortal? There is nothing more mortal than we are.”

Iz: “What? You are not even immortal and yet you understandsuch arts?”

I: “Unfortunately our science has still not yet succeeded infinding a method against death.”

Iz: “Who then taught you such arts?”

I: “In the course of the centuries men have made many discoveries,through precise observation and the science of outer things.”

Iz: “But this science is the awful magic that has lamed me. Howcan it be that you are still alive even though you drink from thispoison every day?”

I: “We've grown accustomed to this over time, because menget used to everything. But were still somewhat lamed. On theother hand, this science also has great advantages, as you've seen.What weve lost in terms of force, we've rediscovered many timesthrough mastering the force of nature.”

Iz: “Isn't it pathetic to be so wounded? For my part, I draw myown force from the force of nature. I leave the secret force to thecowardly conjurers and womanly magicians. If I crush another'sskull to pulp, that will stop his awful magic.”

I: “But don't you realize how the touch of our magic hasworked upon you? Terribly, I think.”

Iz: “Unfortunately, you are right.”

I: “Now you perhaps see that we had no choice. We had toswallow the poison of science. Otherwise we would have met thesame fate as you have: we’d be completely lamed, if we encounteredit unsuspecting and unprepared. This poison is so insurmountablystrong that everyone, even the strongest, and even the eternalGods, perish because of it. If our life is dear to us, we prefer tosacrifice a piece of our life force rather than abandon ourselves tocertain death.”

Iz: “I no longer think that you come from the blessed Westernlands. Your country must be desolate, full of paralysis andrenunciation. I yearn for the East, where the pure source of ourlife-giving wisdom flows.”

We sit silently at the flickering fire. The night is cold. Izdubargroans and looks up at the starry sky above.

Iz: “Most terrible day of my life—unending—so long—solong—wretched magical art—our priests know nothing, or elsethey could have protected me from it—even the Gods die, he says.Have you no Gods anymore?”

I: “No, words are all we have.”

Iz: “But are these words powerful?”

I: “So they claim, but one notices nothing of this.”

Iz: “We do not see the Gods either and yet we believe that theyexist. We recognize their workings in natural events.”

I: “Science has taken from us the capacity of belief.”102

Iz: “What, you have lost that, too? How then do you live?”

I: “We live thus, with one foot in the cold and one foot in thehot, and for the rest, come what may!”

Iz: “You express yourself darkly.”

I: “So it also is with us, it is dark.”

Iz: “Can you bear it?”

I: “Not particularly well. I personally don't find myself at easewith it. For that reason. I've set out to the East, to the land of therising sun, to seek the light that we lack. Where then does thesun rise?”

Iz: “The earth is, as you say, completely round. Thus the sunrises nowhere.”

I: “I mean, do you have the light that we lack?”/ 39/40

Iz: “Look at me: I flourish in the light of the Western world.

From this you can measure how fruitful this light is. But if youcome from such a dark land, then beware of such an overpoweringlight. You could go blind just as we all are somewhat blind.”

I: “If your light is as fantastic as you are, then I will be careful.”

Iz: “You do well by this.”

I: “I long for your truth.”

Iz: “As I long for the Western lands. I warn you.”

Silence descends. It is late at night. We fall asleep next to the fire.

[2] [HI 40] I wandered toward the South and found theunbearable heat of solitude with myself. I wandered toward theNorth and found the cold death from which all the world dies. Iwithdrew to my Western land, where the men are rich in knowingand doing, and I began to suffer from the sun's empty darkness.

And I threw everything from me and wandered toward the East,where the light rises daily. I went to the East like a child. I did notask, I simply waited.

Cheerful flowery meadows and lovely spring forests hemmedmy path. But in the third night, the heaviness came. It stoodbefore me like a range of cliffs full of sorrowful desolation, andeverything tried to deter me from following my life's path. ButI found the entrance and the narrow way. The torment was great,since it was not for nothing that I had pushed the two dissipatedand dissolute ones away from me. I unsuspectingly absorb what Ireject. What I accept enters that part of my soul which I do notknow; I accept what I do to myself, but I reject what is done to me.

So the path of my life led me beyond the rejected opposites,united in smooth and—alas!—extremely painful sides of the waywhich lay before me. I stepped on them but they burned andfroze my soles. And thus I reached the other side. But thepoison of the serpent, whose head you crush, enters you throughthe wound in your heel; and thus the serpent becomes moredangerous than it was before. Since whatever I reject is never-theless in my nature. I thought it was without, and so I believedthat I could destroy it. But it resides in me and has only assumeda passing outer form and stepped toward me. I destroyed itsform and believed that I was a conqueror. But I have not yetovercome myself.

The outer opposition is an image of my inner opposition.

Once I realize this, I remain silent and think of the chasmof antagonism in my soul. Outer oppositions are easy to over-come. They indeed exist, but nevertheless you can be unitedwith yourself. They will indeed burn and freeze your soles,but only your soles. It hurts, but you continue and look towarddistant goals.

102 The issue of the relation of science to belief was critical in Jungs psychology of religion. See “Psychology and religion5’ (1938), CWII.

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As I rose to the highest point and my hope wanted to lookout toward the East, a miracle happened: as I moved toward theEast, one from the East hurried toward me and strove toward thesinking light. I wanted light, he wanted night. I wanted to rise, hewanted to sink. I was dwarfish like a child, while he was enormouslike an elementally powerful hero. Knowledge lamed me, while hewas blinded by the fullness of the light. And so we hurried towardeach other; he, from the light; I, from the darkness; he, strong; I,weak; he, God; I, serpent; he, ancient; I, utterly new; he, unknowing;I, knowing; he, fantastic; I, sober; he, brave, powerful; I, cowardly,cunning. But we were both astonished to see one another on theborder between morning and evening.

I was a child and grew like a greening tree and let the wind40/41 and distant cries and commotion of opposites / blow calmlythrough my branches, I was a boy and mocked fallen heroes, Iwas a youth pushing aside their clutching grips left and right,and so I did not anticipate the Powerful, Blind, and ImmortalOne, who wandered longingly after the sinking sun, who wantedto cleave the ocean down to its bottom so he could descend intothe source of life. That which hurries toward the rising is small,that which approaches the descent is great. Hence I was small,since I simply came from the depths of my descent. I had beenwhere he yearned to be. He who descends is great, and it wouldbe easy for him to smash me. A God who looks like the sun does nothunt worms. But the worm aims at the heel of the Powerful Oneand will prepare him for the descent that he needs. His power isgreat and blind. He is marvelous to look at and frightening. Butthe serpent finds its spot. A little poison and the great one falls.The words of the one who rises have no sound and taste bitter.It is not a sweet poison, but one that is fatal for all Gods.

Alas, he is my dearest most beautiful friend, he who rushes across,pursuing the sun and wanting to marry himself with the immeasurablemother as the sun does. How closely akin, indeed how completely one are theserpent and the God! The word which was our deliverer has become a deadlyweapon, a serpent that secretly stabs.

No longer do outer opposites stand in my way, but my ownopposite comes toward me, and rises up hugely before me, andwe block each other’s way. The word of the serpent certainlydefeats the danger, but my way remains barred, since I then hadto fall from paralysis into blindness, just as the Powerful One fellinto paralysis to escape his blindness. I cannot reach the blindingpower of the sun, just as he, the Powerful One, cannot reach theever-fruitful womb of darkness. I seem to be denied power, whilehe is denied rebirth, but I escape the blindness that comes withpower and he escapes the nothingness that comes with death. Myhope for the fullness of the light shatters, just as his longing forboundless conquered life shatters. I had felled the strongest, andthe God climbs down to mortality

[OB 41] The Mighty One fell, he lies on the ground.103

Power must subside for the sake of life.

The circumference of outer life should be made smaller.

Much more secrecy, solitaryfres, fre, caverns, dark wide forests, sparselypeopled settlements, quietly flowing streams, silent winter and summer nights,small ships and carriages, and secure in dwellings the rare and precious.

From afar wanderers walk along solitary roads, looking here and there.

Hurrying becomes impossible, patience grows. / 41/42

[OB 42] The noise of the days of the world falls silent, and the warmingfire blazes inside.

Sitting at the fire, the shades of those gone before wail sofily and give newsof the past.

Come to the solitary fire, you blind and lame ones and hear of both kindsof truth: the blind will be lamed and the lamed will be blinded, yet the sharedfire warms both in the lengthening night.

An old secret fire burns between us, giving sparse light and ample warmth.

The primordial fire that conquers every necessity shall burn again, sincethe night of the world is wide and cold, and the need is great.

The well'protectedfire brings together those from far away and those whoare cold, those who do not see one another and cannot reach one another, andit conquers suffering and shatters need.

The words uttered at the fire are ambiguous and deep and show life theright way.

The blind shall be lamed, so that he will not run into the abyss, and thelamed shall be blind, so that he will not look at things beyond his reach withlonging and contempt.

Both may be aware of their deep helplessness so that they will respect theholy fire again, as well as the shades sitting at the hearth, and the words thatencircle the flames.

The ancients called the saving word the Logos, an expressionof divine reason.104 So much unreason / was in man that he 42/43needed reason to be saved. If one waits long enough, one seeshow the Gods all change into serpents and underworld dragonsin the end. This is also the fate of the Logos: in the end it poisonsus all. In time, we were all poisoned, but unknowingly we keptthe One, the Powerful One, the eternal wanderer in us awayfrom the poison. We spread poison and paralysis around us inthat we want to educate all the world around us into reason.

Some have their reason in thinking, others in feeling. Both areservants of Logos, and in secret become worshipers of the serpent.105

You can subjugate yourself, shackle yourself in irons, whipyourself bloody every day: you have crushed yourself, but notovercome yourself. Precisely through this you have helped thePowerful One, strengthened your paralysis, and promoted hisblindness. He would like to see it in others, and inflict it on them,and would like to force the Logos on you and others, longingly andtyrannically with blind obstinacy and vacant stubborness. Givehim a taste of Logos. He is afraid, and he already trembles fromafar since he suspects that he has become outdated, and that a tinydroplet of the poison of Logos will paralyze him. But because he isyour beautiful, much loved brother, you will act slavishly towardhim and you would like to spare him as you have spared none ofyour fellow men. You spared no merry and no powerful means tostrike your fellow men with the poisoned arrow. Paralyzed game isan unworthy prey The powerful huntsman, who wrestles the bullto the ground and tears the lion to pieces and strikes the army ofTiamat, is your bow’s worthy target.106

If you live as he whom you are. He will come running againstyou impetuously, and you can hardly miss him. He will lay violenthands on you and force you into slavery if you do not rememberyour terrible weapon, which you have always used in his service

103 The Draft continues: “This is what I saw in the dream” (p. 295).

104 See Liber Secundus, ch. 4, p. 268£

105 In Psychological Types (1921), Jung considered thinking and feeling to be the rational functions (CW 6, §731).

106 The Draft continues: “As David, you may slay him, Goliath, with a cunning and impudent slingshot” (p. 299). In Transformations and Symbols of the Libido (CW B, §383!),Jung discussed the Babylonian creation myth in which Marduk, the God of spring, battles with Tiamat and her army. Marduk slayed Tiamat, and from this he createdthe world. Thus “the mighty huntsman” corresponds to Marduk.

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against yourself. You will be cunning, terrible, and cold if youmake the beautiful and much loved fall. But you should not killhim, even if he suffers and writhes in unbearable agony. Bind theholy Sebastian to a tree and slowly and rationally shoot arrowafter arrow into his twitching flesh.107 When you do so, remindyourself that each arrow that strikes him spares one of yourdwarfish and lame brothers. So you may shoot many arrows. Butthere is a misunderstanding that occurs all too frequently and isalmost ineradicable: Men always want to destroy the beautiful andmuch loved outside of themselves, but never within themselves.

He, the beautiful and most loved one, came to me from the East,from just that place which I was seeking to reach. Admiringly Isaw his power and magnificence, and I recognized that he wasstriving for precisely what I had abandoned, namely my darkhuman milling crowd of abjection. I recognized the blindness andunknowingness of his striving which worked against my desire,and I opened his eyes and lamed his powerful limbs with a poisonedstab. And he lay crying like a child, as that which he was, a child, aprimordial grown child that required human Logos. So he lay beforeme, helpless, my blind God, who had become half-seeing andparalyzed. And compassion seized me, since it was plain to methat I should not let him die, he who approached me from therising, from that place where he could be well, but which I couldnever reach. He whom I sought I now possessed. The East couldgive me nothing other than him, the sick and fallen one.

You need to undertake only half of the way, he will undertakethe other half. If you go beyond him, blindness will befall you.If he goes beyond you, paralysis will befall him. Therefore, andinsofar as it is the manner of the Gods to go beyond mortals, theybecome paralyzed, and become as helpless as children. Divinityand humanity should remain preserved, if man should remainbefore the God, and the God remain before man. The high-blazingflame is the middle way, whose luminous course runs between thehuman and the divine.

The divine primordial power is blind, since its face hasbecome human. The human is the face of the Godhead. If theGod comes near you, then plead for your life to be spared, sincethe God is loving horror. The ancients said: it is terrible to fallinto the hands of the living God.108 They spoke thus because theyknew, since they were still close to the ancient forest, and theyturned green like the trees in a childlike manner and ascended far43/44 away toward the East. /

Consequently they fell into the hands of the living God. Theylearned to kneel and to lie with their faces down, to beg for pity,and they learned to live in servile fear and to be grateful. But hewho saw him, the terrible beautiful one with his black velvet eyesand the long eyelashes, the eyes that do not see but merely gazelovingly and fearfully, he has learned to cry out and whimper.

so that he can at least reach the ear of the Godhead. Only yourfearful cry can stop the God. And then you see that the God alsotrembles, since he stands confronting his face, his observing gazein you, and he feels unknown power. The God is afraid of man.

If my God is lamed, I must stand by him, since I cannot abandonthe much-loved. I sense that he is my lot, my brother, who abidedand grew in the light while I was in the darkness and fed myselfwith poison. It is good to know such things: if we are surroundedby night, our brother stands in the fullness of the light, doing hisgreat deeds, tearing up the lion and killing the dragon. And hedraws his bow against ever more distant goals, until he becomesaware of the sun wandering high up in the sky and wants tocatch it. But when he has discovered his valuable prey, then yourlonging for the light also awakens. You discard the fetters andtake yourself to the place of the rising light. And thus you rushtoward each other. He believed he could simply capture the sunand encountered the worm of the shadows. You thought that inthe East you could drink from the source of the light, and catchthe horned giant, before whom you fall to your knees. His essenceis blind excessive longing and tempestuous force. My essence isseeing limitation and the incapacity of cleverness. He possesses inabundance what I lack. Consequently I will also not let him go,the Bull God, who once wounded Jacobs hip and whom I havenow lamed.109 I want to make his force my own.

It is therefore prudent to keep alive the severely afflicted sothat his force continues to support me. We miss nothing morethan divine force. We say, “Yes, indeed, this is how it should orcould be. This or that should be achieved.” We speak thus andstand thus, and look about us embarrassed, to see whether some-how something will occur. And should something happen, welook on and say: “Yes, indeed, we understand, it is this or that,or it is similar to this or that” And thus we speak and standand look around to see whether somewhere something mighthappen. Something always happens, but we do not happen,since our God is sick. We have seen him dead with the venomousgaze of the Basilisk on his face, and we have understood that heis dead. We must think of his healing. And yet again I feel itquite clearly that my life would have broken in half had I failed toheal my God. Hence I abided with him in the long cold night.

[Image 44] / [Image 45]110 / 44/46

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Cap. ix.

[HI 46] No dream gave me the saving word.111 Izdubar lay silentand stiff all night, until daybreak.112 I paced the mountain ridge,pondering, and looked back to my Western lands, where thereis so much knowledge and so much possibility of help. I love

107 St. Sebastian was a Christian martyr persecuted by the Romans who lived in the third century. He was often depicted tied to a tree and shot with arrows. The earliestsuch representation is in the Basilica SantApollinaire Nuova in Ravenna.

108 This refers to Hebrews 10:31: “It is a fearful thing to fall into the hands of the living God.”

109 This refers to Jacob’s wrestling with the angel in Genesis 32:24-29: “And Jacob was left alone; and there wrestled a man with him until the breaking of the day. Andwhen he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. And hesaid, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And hesaid, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said,Tell me, I pray thee, thy name. And he said. Wherefore is it that thou dost ask after my name? And he blessed him there.”

no Image legend: “Arthava-veda 4,1,4.” Arthavd'Veda 4,1,4 is a charm to promote virility: “Thee, the plant, which the Gandharva dug up for Varuna, when his virility haddecayed, thee, that causest strength, we dig up. / Ushas (Aurora), Surya (the sun), and this charm of mine; the bull Pragapati (the lord of creatures) shall with his lustyfire arouse him! / This herb shall make thee so very full of lusty strength, that thou shalt, when thou art excited, exhale heat as a thing on fire! / The fire of the plants,and the essence of the bulls shall arouse him! Do thou, O Indra, controller of bodies, place the lusty force of men into this person! / Thou (O herb) art the first-bornsap of the waters and also of the plants. Moreover thou art the brother of Soma, and the lusty force of the antelope buck! / Now, O Agni, now, O Savitar, now, O goddessSarasvati, now, O Brahmanaspati, do thou stiffen the pasas as a bow! / I stiffen thy pasas as a bowstring upon the bow. Embrace thou (women) as the antelope buckthe gazelle with ever unfailing (strength)! / The strength of the horse, the mule, the goat and the ram, moreover the strength of the bull bestow upon him, O controllerof bodies (Indra)!” (Sacred Boors of the East 42, p. 31-32) The connection is to the healing of Izdubar, the wounded bull God.

in The Handwritten Draft has instead: “I have slept little; unclear dreams upset me more than they have prompted the redeeming word” (p. 686).

112 January 9,1914.

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Izdubar, and I do not want him to wither away miserably Butwhere should help come from? No one will travel the hot-coldpath. And I? I am afraid to return to that path. And in the East?Was there possibly help there? But what about the unknowndangers that loomed there? I do not want to go blind. What usewould that be to Izdubar? I cannot carry this lamed one as ablind man either. Yes, if I were powerful like Izdubar. What useis science here?

Toward evening I went up to Izdubar and spoke to him: “Izdubar,my prince, listen! I will not let you decline. The second evening isfalling. We have no food and we are bound to die if I cannot findhelp. We cannot expect any help from the West, but help is possiblefrom the East. Did you meet anyone on your way whom we couldcall on for help?”

Iz: “Let it be, may death come when it will.”

I: “My heart bleeds at the thought of leaving you here withouthaving done the upmost to help you.”

Iz: “What help is your magical power to you? If you were strong,as I am, you could carry me. But your poison can only destroy andnot help.”

I: “If we were in my land, swift wagons could bring us help.”

Iz: “If we were in my land, your poisoned barb would not havereached me.”

I: “Tell me, do you know of no help from the side of the East?”

Iz: “The way there is long and lonely, and when you reach theplains after crossing the mountains, you will meet the powerfulsun which will blind you.”

I: “But what if I wandered by night and if I sheltered from thesun during the day?”

Iz: “In the night all the serpents and dragons crawl out of theirholes and you, unarmed, will inevitably fall victim to them. Let itbe! How would this help? My legs have withered and are numb.I prefer not to bring home the booty of this journey”

I: “Should I not risk everything?”

Iz: “Useless! Nothing is gained if you die.”

I: “Let me think it over a bit, perhaps a saving thought will yetcome to me.”

I withdraw and sit down on a rock high above on the ridge ofthe mountain. And this speech began in me: Great Izdubar, youare in a hopeless position—and I no less.113 What can be done? Itis not always necessary to act; sometimes thinking is better. I ambasically convinced that Izdubar is hardly real in the ordinary sense,but is a fantasy It would help if the situation were consideredfrom another angle ... considered... considered... it is remarkablethat even here thoughts echo; one must be quite alone. But thiswill hardly last. He will of course not accept that he is a fantasy,but instead claim that he is completely real and that he can onlybe helped in a real way: nevertheless, it would be worth trying thismeans once. I will appeal to him:

I: “My prince. Powerful One, listen: a thought came to methat might save us. I think that you are not at all real, but onlya fantasy.”

Iz: “I am terrified by this thought. It is murderous. Do youeven mean to declare me unreal /—now that you have lamedme so pitifully?

I: “Perhaps I have not made myself clear enough, and havespoken too much in the language of the Western lands. I do notmean to say that you are not real at all, of course, but only as realas a fantasy. If you could accept this, much would be gained.”

Iz: “What would be gained by this? You are a tormenting devil.”

I: “Pitiful one, I will not torment you. The hand of the doctordoes not seek to torment even if it causes grief. Can you really notaccept that you are a fantasy?”

Iz: “Woe betide me! In what magic do you want to entangleme? Should it help me if I take myself for a fantasy?”

I: “You know that the name one bears means a lot. You alsoknow that one often gives the sick new names to heal them, forwith the new name, they come by a new essence. Your name isyour essence.”

Iz: “Ydu are right, our priests also say this.”

I: “So are you prepared to admit that you are a fantasy?”

Iz: “If it helps—yes.”

The inner voice now spoke to me as follows: while admittedlyhe is a fantasy now, the situation remains extremely complex.A fantasy cannot be simply negated and treated with resignationeither. It calls for action. Anyway, he is a fantasy—and thusconsiderably more volatile—I think I can see a way forward: I cantake him on my back for now. I went to Izdubar and said to him:

“A way has been found. You have become light, lighter thana feather. Now I can carry you.” I put my arms round him andlift him up from the ground; he is lighter than air, and I struggle tokeep my feet on the ground since my load lifts me up into the air.

Iz: “That was a masterstroke. Where are you carrying me?”

I: “I am going to carry you down into the Western land. Mycomrades will happily accommodate such a large fantasy. Oncewe have crossed the mountains and have reached the houses ofhospitable men, I can calmly go about finding a means to restoreyou completely again.”

Carrying him on my back, I climb down the small rock pathwith great care, more in danger of being whirled aloft by the windthan of losing balance because of my load and plunging down themountainside. I hang on to my all too lightweight load, finally wereach the bottom of the valley and the way of the hot and coldpain. But this time I am blown by a whistling East wind downthrough the narrow rocks and across the fields toward inhabitedplaces, making no contact with the painful way. Spurred on, Ihasten through beautiful lands. I see two people ahead of me:Ammonius and the Red One. When we are right behind them,they turn round and run off into the fields with horrified cries. Imust have proved a strange sight indeed.

Iz: “Who are these misshapen ones? Are these your comrades?”

I: “These are not men, they are so-called relics of the pastwhich one still often encounters in the Western lands. They usedto be very important. They’re now used mostly as shepherds.”

Iz: “What a wondrous country! But look, isn’t that a town?Don’t you want to go there?”

I: “No, God forbid. I don’t want a crowd to gather, since theenlightened live there. Can’t you smell them? They’re actuallydangerous, since they cook the strongest poisons from which evenI must protect myself. The people there are totally paralyzed.

113 The Draft continues: “thus spoke another voice in me, like an echo” (p. 309).

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wrapped in a brown poisonous vapor and can only move with47/48 artificial means. / But you need not worry Night has almostfallen and no one will see us. Moreover, no one would admit tohaving seen me. I know an out of the way house here. I have closefriends there who will take us in for the night.55

Izdubar and I come to a quiet dark garden and a secludedhouse. I hide Izdubar under the drooping branches of a tree, goup to the door of the house, and knock. I ponder the door: it ismuch too small. I will never be able to get Izdubar through it.Yet—a fantasy takes up no space! Why did this excellent thoughtnot occur to me earlier? I return to the garden and with nodifficulty squeeze Izdubar into the size of an egg and put him inmy pocket. Then I walk into the welcoming house where Izdubarshould find healing.

[2][HI 48]114 Thus my God found salvation. He was savedprecisely by what one would actually consider fatal, namely bydeclaring him a figment of the imagination. How often has itbeen assumed that the Gods have been brought to their end inthis way.115 This was obviously a serious mistake, since this wasprecisely what saved the God. He did not pass away, but becamea living fantasy, whose workings I could feel on my own body: myinherent heaviness faded and the hot and cold way of pain nolonger burned and froze my soles. The weight no longer kept mepressed to the ground, but instead the wind carried me lightlylike a feather, while I carried the giant.116

One used to believe that one could murder a God. But theGod was saved, he forged a new axe in the fire, and plunged againinto the flood of light of the East to resume his ancient cycle.117But we clever men crept around lamed and poisoned, and did noteven know that we lacked something. But I loved my God, andtook him to the house of men, since I was convinced that he alsoreally lived as a fantasy, and should therefore not be left behind,wounded and sick. And hence I experienced the miracle of mybody losing its heaviness when I burdened myself with the God.

St. Christopher, the giant, bore his burden with difficulty,despite the fact that he bore only the Christ child.118 But I wasas small as a child and bore a giant, and yet my burden liftedme up. The Christ child became an easy burden for the giantChristopher, since Christ himself said, “My yoke is sweet, and myburden is fight.55119 We should not bear Christ as he is unbearable,but we should be Christs, for then our yoke is sweet and ourburden easy This tangible and apparent world is one reality, butfantasy is the other reality. So long as we leave the God outside usapparent and tangible, he is unbearable and hopeless. But if weturn the God into fantasy, he is in us and is easy to bear. The Godoutside us increases the weight of everything heavy, while theGod within us lightens everything heavy. Hence all Christophershave stooped backs and short breath, since the world is heavy

[HI 48/2] Many have wanted to get help for their sick Godand were then devoured by the serpents and dragons lurking onthe way to the land of the sun. They perished in the overbrightday and have become dark men, since their eyes have beenblinded. Now they go around like shadows and speak of the fightbut see little. But their God is in everything that they do not see:He is in the dark Western lands and he sharpens seeing eyes andhe assists those cooking the poison and he guides serpents tothe heels of the blind perpetrators. Therefore, if you are clever,take the God with you, then you know where he is. If you donot have him with you in the Western lands, he will comerunning to you at night with clanking armor and a crushingbattle axe.120 If you do not have him with you in the land of thedawn, then you will step unawares on the divine worm whoawaits your unsuspecting heel. /

[HI 49] You gain everything from the God whom you bear,but not his weapon, since he crushed it. He who conquers needsweapons. But what else do you want to conquer? You cannotconquer more than the earth. And what is the earth? It is roundall over and hangs like a drop in the cosmos. You will not reachthe sun, and your power will not even extend to the barren moon;you will conquer neither the sea, nor the snow on the poles, northe sands of the desert, but only a few spots on the green earth.You will not conquer anything for any length of time. Your powerwill turn into dust tomorrow, for above all—at the very least—you must conquer death. So do not be a fool, throw down yourweapon. God himself smashed his weapon. Armor is enoughto protect you from fools who still suffer from the need toconquer. God5s armor will make you invulnerable and invisibleto the worst fools.

Take your God with you. Bear him down to your dark landwhere people five who rub their eyes each morning and yet alwayssee only the same thing and never anything else. Bring your Goddown to the haze pregnant with poison, but not like those blindedones who try to illuminate the darkness with lanterns which it doesnot comprehend. Instead, secredy carry your God to a hospitableroof. The huts of men are small and they cannot welcome theGod despite their hospitality and willingness. Hence do not waituntil rawly bungling hands of men hack your God to pieces, butembrace him again, lovingly, until he has taken on the form of hisfirst beginning. Let no human eye see. the much loved, terriblysplendid one in the state of his illness and lack of power. Considerthat your fellow men are animals without knowing it. So long asthey go to pasture, or fie in the sun, or suckle their young, or matewith each other, they are beautiful and harmless creatures of darkMother Earth. But if the God appears, they begin to rave, sincethe nearness of God makes people rave. They tremble with fear

114 This refers to a scene in the text describing how Jung reduced Izdubar to the size of an egg so he could secretly carry Izdubar into the house and enable his healing.Jung said to Aniela Jaffe concerning these sections that some of the fantasies were driven by fear, such as the chapter on the devil and the chapter on Gilgamesh- Izdubar.From one perspective it was stupid that he had to find a way to help the giant, but he felt that if he didn’t do so, he would have failed. He paid for the ridiculous solutionthrough realizing that he had captured a God. Many of these fantasies were a hellish combination of the sublime and the ridiculous. (MP, p. 147-48).

115 In the Draft, this sentence reads: “Like many other Gods and on numerous previous occasions, the God was declared to be a fantasy, and it was thus assumed that hehad been dealt with” (p. 314).

116 The Draft continues: “We men apparently believed that there is no such thing as a fantasy, and if we declared something to be fantastic, then it would be well and trulydestroyed” (p. 314). In 1932, Jung commented on the contemporary dispargement of fantasy (“The development of the personality,” CW17, §302).

117 This seems to refer to the following chapter.

118 St. Christopher (Greek for ‘Christ bearer’) was a martyr in the third century. According to legend, he had sought a hermit to inquire as to how he could serve Jesus.The hermit suggested he help carry people across a dangerous crossing in a river, which he did. On one occasion, a small child asked to be taken across. He found thatthe child was heavier than anyone else, and the child revealed himself to be Christ, bearing the sins of the world.

119 Matthew 11:30.

120 I.e., as Izdubar came to Jung.

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and fury and suddenly attack one another in fratricidal struggles,since one senses the approaching God in the other. So conceal theGod that you have taken with you. Let them rave and maul eachother. Your voice is too weak for those raging to be able to hear.Thus do not speak and do not show the God, but sit in a solitaryplace and sing incantations in the ancient manner:

Set the egg before you, the God in his beginning.

And behold it.

And incubate it with the magical warmth of your gaze.HERE THE INCANTATIONS BEGIN. /

The Incantations121

Cap. x.

[Image 50]122

Christmas has come. The God is in the egg.

I have prepared a rug for my God[ an expensive red rug from the landof morning.

He shall he surrounded by the shimmer of magnificence of hisEastern land.

I am the mother, the simple maiden, who gave birth and did notknow how.

I am the careful father, who protected the maiden.

I am the shepherd, who received the message as he guarded his herd atnight on the dark fields.123

/ [Image 51]

I am the holy animal that stood astonished and cannot grasp thebecoming of the God.

I am the wise man who came from the East, suspecting the miraclefrom afar.114

And I am the egg that surrounds and nurtures the seed of the Godin me.

/ [Image 52]

The solemn hours lengthen.

And my humanity is wretched and suffers torment.

Since I am a giver of birth.

Whence do you delight me, Oh God>

He is the eternal emptiness and the eternal fullness,125Nothing resembles him and he resembles everything.

Eternal darkness and eternal brightness.

Eternal below and eternal above.

Double nature in one.

Simple in the manifold.

Meaning in absurdity.

Freedom in bondage.

Subjugated when victorious.

Old in youth.

Yes in no.

/ [Image 53] 52/53

Oh

light of the middle way,enclosed in the egg,embryonic,

full or ardor, oppressed.

Fully expectant,

dreamlike, awaiting lost memories.

As heavy as stone, hardened.

Molten, transparent.

Streaming bright, coiled on itself.

/ [Image 54]126127 53/54

Amen, you are the lord of the beginning.

Amen, you are the star of the East.

Amen, you are theffower that blooms over everything.

Amen, you are the deer that breaks out of the forest.

Amen, you are the song that sounds far over the water.

Amen, you are the beginning and the end.

/ [Image 55]128 54/55

One word that was never spoken.

One light that was never lit up.

An unparalleled confusion.

And a road without end.

/[Image 56] 55/56

I forgive myself these words, as you also forgive me for wanting yourblazing light.

/ [Image 57] 56/57

Rise up, you gracious fire of old night.

I kiss the threshold of your beginning.

My hand prepares the rug and spreads abundant red flowers before you.

Rise up my friend, you who lay sick, break through the shell.

We have prepared a meal for you.

Gifts have been prepared for you.

Dancers await you.

We have built a house for you.

121 The chapter title is missing in the calligraphic volume, and is given here following the Draft.

122 Images 50-64 symbolically depict the regeneration of Izdubar.

123 Luke 2:8-11: “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came uponthem, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings ofgreat joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord.”

124 Matthew 2:1-2: “Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying,Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him.”

125 The attributes of the God in this section are elaborated as the attributes of Abraxas in the second and third sermons in Scrutinies. See below, p. 349.

126 In “Dreams,” Jung noted on January 3,1917: “In Lib. nov. snake image III incent” [stimulus to snake image III in Liber Novws] (p. 1). This notation appears to refer tothis image.

127 Image legend: “brahmanaspati.” Julius Eggling notes that “Brihaspati or Brahmanaspati, the lord of prayer or worship, takes the place of Agni, as the representative

of the priestly dignity... In Rig-Veda X, 68,9 ... Brihaspati is said to have found (avindat) the dawn, the sky and the fire (agni), and to have chased away the darknesswith his light (arka, sun), he seems rather to represent the element of light and fire generally” (Sacred Books of the East 12, p. xvi). See also the note to image 45.

128 The solar barge is a common motif in ancient Egypt. The barge was seen as the typical means of movement of the sun. In Egyptian mythology, the Sim God struggledagainst the monster Aphophis, who attempted to swallow the solar barge as it traveled across the heavens each day. In Transformations and Symbols of the Libido (1912)

Jung discussed the Egyptian “living sun-disc” (CW B, §153) and the motif of the sea monster (§ 549f). In his 1952 revision of this text, he noted that the battle withthe sea monster represented the attempt to free ego-consciousness from the grip of the unconscious (Symbols of Transformation, CW 5, §539). The solar barge resemblessome of the illustrations in the Egyptian Book of the Dead (ed. E. A. Wallis Budge [London: Arkana, 1899 / 1985]), i.e., the vignettes on pp. 390, 400, and 404). Theoarsman is usually a falcon-headed Horns. The night journey of the sun God through the underworld is depicted in the Amduat, which has been seen as symbolicprocess of transformation. See Theodor Abt and Erik Hornung, Knowledge for the Afterlife. The Egyptian Amduat—A Quest for Immortality (Zurich: Living Human HeritagePublications, 2003).

THE INCANTATIONS | 285

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Tour servants stand ready.

We drove herds together for you on green fields.

We filled your cup with red wine.

We set out fragrant fruit on golden dishes.

We knock at your prison and lay our ears against it.

The hours lengthen, tarry no longer.

We are wretched without you and our song is worn out.

/ [Image 58]129

We are miserable without you and wear out our songs.

We spoke all the words that our heart gave us.

What else do you want?

What else shall we fulfill for you?

We open every door for you.

We bend our knees where you want us to.

We go to all points of the compass according to your wish.

We carry up what is below, and we turn what is above into what is below,as you command.

We give and take according to your wish.

We wanted to turn right but go left, obedient to your sign. We rise and wefall', we sway and we remain still, we see and we are blind, we hear and weare deaf we say yes and no, always hearing your word.

We do not comprehend and we live the incomprehensible.

We do not love and we live the unloved.

And we evolve around ourselves again and comprehendand live the understandable.

We love and live the loved[ true to your law. /

Come to us, we who are willing from our own will.

Come to us, we who understand you from our own spirit.

Come to us, we who will warm you at our own fire.

Come to us, we who will heal you with our own art.

Come to us, we who will produce you out of our own body.

Come, child, to father and mother.

[Image 59]130 /

We asked earth.

We asked Heaven.

We asked the sea.

We asked the wind.

We asked the fire.

We looked for you with all the peoples.

We looked for you with all the kings.

We looked for you with all the wise.

We looked for you in our own heads and hearts.

And we found you in the egg. [Image 60] /

I have slain a precious human sacrifice for you,a youth and old man.

I have cut my skin with a knife.

I have sprinkled your altar with my own blood.

I have banished my father and mother so that you can live with me.

I have turned my night into day and went about at middaylike a sleepwalker.

I have overthrown all the Gods, broken the laws, eaten the impure.

I have thrown down my sword and dressed in womens clothing.

I shattered my firm castle and played like a child in the sand.

I saw warriors form into line of battle and I destroyed my suit of armorwith a hammer.

I planted my field and let the fruit decay.

I made small everything that was great and made everything greatthat was small.

I exchanged my furthest goal for the nearest, and so I am ready.[Image 61]131

/ [HI 62] However, I am not ready, since I have still not acceptedthat which chokes my heart. That fearful thing is the enclosing ofthe God in the egg. I am happy that the great endeavor has beensuccessful, but my fear made me forget the hazards involved. Ilove and admire the powerful. No one is greater than he with thebulls horns, and yet I lamed, carried, and made him smaller withease. I almost slumped to the ground with fear when I saw him,and now I rescue him with a cupped hand. These are the powersthat make you afraid and conquer you; these have been your Godsand your rulers since time immemorial: yet you can put them inyour pocket. What is blasphemy compared to this?5 I would like to beable to blaspheme against the God: That way I would at least havea God whom I could insult, but it is not worth blaspheming againstan egg that one carries in ones pocket. That is a God againstwhom one cannot even blaspheme.

I hated this pitifulness of the God. My own unworthinessis already enough. It cannot bear my encumbering it with thepitifulness of the God. Nothing stands firm: you touch yourselfand you turn to dust. You touch the God and he hides terrified inthe egg. You force the gates of Hell: the sound of cackling masksand the music of fools approaches you. You storm Heaven: stagescenery totters and the prompter in the box falls into a swoon. Younotice: you are not true, it is not true above, it is not true below,left and right are deceptions. Wherever you grasp is air, air, air.

But I have caught him, he who has been feared since timeimmemorial; I have made him small and my hand surrounds him.That is the demise of the Gods: man puts them in his pocket.That is the end of the story of the Gods. Nothing remains ofthe Gods other than an egg. And I possess this egg. Perhaps Ican eradicate this last one and with this finally exterminate therace of Gods. Now that I know that the Gods have yielded to mypower—what are the Gods to me now? Old and overripe, theyhave fallen and been buried in an egg.

But how did this happen?5 I felled the Great One, I mournedhim, I did not want to leave him, since I loved him because no

129 In “Dreams,” Jung wrote: “17 I 1917. Tonight: awful and formidable avalanches come crashing down the mountainside, like utterly nightmarish clouds; they will fill thevalley on whose rim I am standing on the opposite side. I know that I must take flight up the mountain to avoid the dreadful catastrophe. This dream is explained

in the Black Book in strange terms, in an entry bearing the same date. On 17 I 1917 I produced a drawing with red spots on page 58 of Lib. Nov. On 18 I 1917 I readabout the current formation of huge sunspots” (p. 2). The following is a paraphrase of the entry in Black Book 6 for January 17,1917: Jung asks what it is that fills himwith fear and horror, what is falling down from the high mountain. His soul tells him to help the Gods and to sacrifice to them. She tells him that the worm crawls upto Heaven, it begins to cover the stars and with a tongue of fire he eats the dome of the seven blue heavens. She tells him that he will also be eaten, and that he shouldcrawl into the stone and wait in the narrow casing until the torrent of fire is over. Snow falls from the mountains because the fiery breath falls down from above theclouds. The God is coming, Jung should get ready to receive him. Jung should hide himself in stone, as the God is a terrible fire. He should remain quiet and lookwithin, so that the God does not consume him in flames (p. I52f).

130 Image legend: “hiranyagarbha.” In the Rig Veda, hiranyagarbha was the primal seed from which Brahma was born. In Jung’s copy of vol. 32 of the Sacred Books of theEast (Vedic Hymns) the only section that is cut is the opening one, a hymn "To the Unknown God.” This begins “In the beginning there arose the Golden Child(Hiranyagarbha); as soon as born, he alone was the lord of all that is. He established the earth and this heaven:—Who is the God to whom we shall offer sacrifice?”

(p. 1). In Jung’s copy of the Upanishads in the Sacred Books of the East, there is a piece of paper inserted near page 311 of the Maitrayana-Brahmana-Upanishad, a passagedescribing the Self, which begins, “And the same Self is also called ... Hiranyagarbha” (vol. 15, pt. 2).

131 The face of the monster is similar to HI 29.

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mortal being rivals him. Out of love I devised the trick that relievedhim of heaviness and freed him from the confines of space. I tookfrom him—out of love—form and corporeality. I enclosed himlovingly in the maternal egg. Should I slay him, the defenselessone whom I loved? Should I shatter the delicate shell of hisgrave, and expose him to the weightlessness and unboundednessof the winds of the world? But did I not sing the incantationsfor his incubation? Did I not do this out of love for him? Why doI love him? I do not want to tear the love for the Great One frommy heart. I want to love my God, the defenseless and hopelessone. I want to care for him, like a child.

Are we not sons of the Gods? Why should Gods not be ourchildren? If my father the God should die, a God child should arisefrom my maternal heart. Since I love the God and do not want toleave him. Only he who loves the God can make him fall, and theGod submits to his vanquisher and nestles in his hand and dies inthe heart of him who loves him and promises him birth.

My Godl I love you as a mother loves the unhorn whom she carries inher heart. Grow in the egg of the East, nourish yourself from my love, drinkthe juice of my life so that you will become a radiant God. We need your light,Oh child. Since we go in darkness, light up our paths. May your light shinebefore us, may yourfire warm the coldness of our life. We do not need yourpower but life.

/ What does power avail us? We do not want to rule. We want tolive, we want light and warmth, and hence we need yours. Just asthe greening earth and every living body needs the sun, so we asspirits need your light and your warmth. A sunless spirit becomesthe parasite of the body. But the God feeds the spirit. [Image 63]/ [Image 64]I3i*133 /

The Opening of the Egg.'34

Cap. xi.

[HI 65] 13SOn the evening of the third day, I kneel down on the rug andcarefully open the egg. Something resembling smoke rises up from itand suddenly Izdubar is standing before me, enormous, transformed, andcomplete. His limbs are whole and I find no trace of damage on them. It's asif he had awoken from a deep sleep. He says:

“Where am I> How narrow it is here, how dark, how cool—am Iin the grave> Where was I> It seemed to me as if I had been outside in the

universe—over and under me was an endlessly dark starglittering sky—and I was in a passion of unspeakable yearning.

Streams of fire broke from my radiating body—

I surged through blazingjfames—

I swam in a sea that wrapped me in living fires—

Full of light, full of longing, full of eternity—

I was ancient and perpetually renewing myself—

Falling from the heights to the depths,and whirled glowing from the depths to the heights—hovering around myself amidst glowing clouds—as raining embers beating down like the foam of the surf, engulfing/ myself in stiffing heat—

Embracing and rejecting myself in a boundless game—

Where was I> I was completely sunf136

I: "Oh Izdubar! Divine one! How wonderful! You are healed!”

“Healed> Was I ever sick> Who speaks of sickness> I was sun, completelysun. I am the sun "

An inexpressible light breaks from his body, a light that myeyes cannot grasp. I must cover my face and cast my gaze tothe ground.

I: "You are the sun, the eternal light—most powerful one,forgive me for carrying you.”

Everything is quiet and dark. I look around me: the emptyegg shell is lying on the rug. I feel myself, the floor, the walls:everything is as usual, utterly plain and utterly real. I would liketo say that everything around me has turned to gold. But it is nottrue—everything is as it always has been. Here reigned eternallight, immeasurable and overpowering.137

[2] [HI 66] It happened that I opened the egg and that the Godleft the egg. He was healed and his figure shone transformed,and I knelt like a child and could not grasp the miracle. He whohad been pressed into the core of the beginning rose up, and notrace of illness could be found on him. And when I thought thatI had caught the mighty one and held him in my cupped hands,he was the sun itself.

132 In “Dreams,” Jung noted on February 4,1917: “Started work on the Opening of the Egg (Image)” (p. 5). This indicates that the image depicts the regeneration ofIzdubar from the egg. Concerning the solar barge in this image, cf. image 55.

133 Image legend: “<;atapatha-brahmanam 2,2,4.” Satapatha-brahmana 2,2,4 (<Sacred Books of the East, vol. 12) provides the cosmological justification behind the Agnihotra. Itcommences by describing how Prajapati, desiring to be reproduced, produced Agni from his mouth. Prajapati offered himself to Agni, and saved himself from Death ashe was about to be devoured. The Agnihotra (lit. fire healing) is a Vedic ritual performed at sunrise and sunset. The performers purify themselves, light a sacred fire,and chant verses and a prayer to Agni.

134 The Draft has instead: "Third Day” (p. 329).

135 January 10,1914. In Black Book 3, Jung wrote: “It appears as if something has been achieved through this memorable event. But it is incalculable where this will all lead.

I hardly dare say that Izdubar s fate is grotesque and tragic, for that is what our most precious life is. Fr. Th. Vischer s (A[uch]. E finer]) is the first attempt to elevatethis truth to a system. He rightly deserves a place among the immortal. What lies in the middle is the truth. It has many faces; one is certainly comical, another sad, athird evil, a fourth tragic, a fifth funny a sixth is a grimace, and so forth. Should one of these faces become particularly obtrusive, we thus recognize that we have devi-ated from certain truth and approach an extreme that constitutes a definite impasse should we decide to pursue this route. It is a murderous task to write the wisdomof real life, particularly if one has committed many years to serious scientific research. What proves to be most difficult is to grasp the playfulness of life (the childish,so to speak). All the manifold sides of life, the great, the beautiful, the serious, the black, the devilish, the good, the ridiculous, the grotesque are fields of applicationwhich each tend to wholly absorb the beholder or describer. / Our time requires something capable of regulating the mind. Just as the concrete world has expandedfrom the limitedness of the ancient outlook to the immeasurable diversity of our modern outlook, the world of intellectual possibilities has developed to unfathomablediversity. Infinitely long paths, paved with thousands of thick volumes, lead from one specialization to another. Soon no one will be able to walk down these pathsanymore. And then only specialists will remain. More than ever we require the living truth of the life of the mind, of something capable of providing firm guidance”(pp. 74~77). Vischer’s work was Auch Einer: Eine Reisebekanntschaft (Stuttgart, 1884). In 1921, Jung wrote: “Vischers novel, Auch Einer, gives a deep insight into this side ofthe introverted state of the soul, and also into the underlying symbolism of the collective unconscious” (Psychological Types, CW 6, §627). In 1932 Jung commented onVischer in The Psychology of Kundalini Toga, p. 54. On Auch Einer, see Ruth Heller, “Auch Etner: the epitome of F. Th. Vischer’s Philosophy of Life,” German Life and Letters

8 (i954) pp- 9-i8.

136 Roscher notes that “As a God, Izdubar is associated with the Sun-God” (Ausfuhrliches Lexikon der Griechischen und Romischen Mythologie, vol. 2, p. 774). The incubation andrebirth of Izdubar follows the classic pattern of solar myths. In Das Zeitalter des Sonnengottes, Leo Frobenius pointed out the widespread motif of a woman becomingpregnant through a process of immaculate conception and giving birth to the sun God, who develops in a remarkably short period of time. In some forms, he incubatesin an egg. Frobenius related this to the setting and rising of the sun in the sea ([Berlin, G. Reimer, 1904], pp. 223-63). Jung cited this work on a number of occasionsin Transformations and Symbols of the Libido (1912).

137 In Psychological Types (1921), Jung commented on the motif of the renewed God: “The renewed God signifies a renewed attitude, that is, a renewed possibility for intensivelife, a recovery of life, because psychologically God always denotes the greatest value, thus the greatest sum of the libido, the greatest intensity of life, the optimum ofpsychological life’s activity” (CW 6, §301).

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THE OPENING OF THE EGG | 287

I wandered toward the East where the sun rises. I probablywanted to rise, too, as if I were the sun. I wanted to embracethe sun and rise with it into daybreak. But it came toward meand stood in my way. It told me that I had no chance of reachingthe beginning. But I lamed the one who wanted to rush downin order to set with the sun in the womb of the night; he wasdeprived of all hope of reaching the blessed Western lands.

But behold! I caught the sun without realizing it and carriedit in my hand. He who wanted to go down with the sun foundme through his downgoing. I became his nocturnal mother whoincubated the egg of the beginning. And he rose up, renewed,reborn to greater splendor.

While he rises, however, I go down. When I conquered theGod, his force streamed into me. But when the God rested inthe egg and awaited his beginning, my force went into him. Andwhen he rose up radiantly, I lay on my face. He took my life withhim. All my force was now in him. My soul swam like a fish in hissea of fire. But I lay in the frightful cool of the shadows of theearth and sank down deeper and deeper to the lowest darkness.All light had left me. The God rose in the Eastern lands and I fellinto the horror of the underworld. I lay there like a child-bearercruelly mauled and bleeding her life into the child, uniting lifeand death in a dying glance, the day s mother, the night’s prey MyGod had torn me apart terribly, he had drunk the juice of my fife,he had drunk my highest power into him and became marvelous andstrong like the sun, an unblemished God who bore no stigma orflaw. He had taken my wings from me, he had robbed me of theswelling force of my muscles, and the power of my will disappearedwith him. He left me powerless and groaning.

66/67 / I did not know what was happening to me, since simply

everything powerful, beautiful, blissful, and superhuman hadleaked from my maternal womb; none of the radiant gold remained.Cruelly and unthinkably the sunbird spread its wings and flew upinto infinite space. I was left with the broken shells and themiserable casing of his beginning; the emptiness of the depthsopened beneath me.

Woe betide the mother who gives birth to a God! If she givesbirth to a wounded and pain-stricken God, a sword will pierceher soul. But if she gives birth to an unblemished God, then Hell willopen to her, from which monstrous serpents will rise convulsivelyto suffocate the mother with miasma. Birth is difficult, but athousand times more difficult is the hellish afterbirth.138 All thedragons and monstrous serpents of eternal emptiness followbehind the divine son.

What remains of human nature when the God has becomemature and has seized all power? Everything incompetent, every-thing powerless, everything eternally vulgar, everything adverseand unfavorable, everything reluctant, diminishing, exterminating,everything absurd, everything that the unfathomable night ofmatter encloses in itself, that is the afterbirth of the God and hishellish and dreadfully deformed brother.

The God suffers when man does not accept his darkness.Consequently men must have a suffering God, so long as theysuffer from evil. To suffer from evil means: you still love evil andyet love it no longer. You still hope to gain something, but youdo not want to look closely for fear that you might discover thatyou still love evil. The God suffers because you continue to sufferfrom loving evil. You do not suffer from evil because you recognizeit, but because it affords you secret pleasure, and because youbelieve it promises the pleasure of an unknown opportunity

So long as your God suffers, you have sympathy with him andwith yourself. You thus spare your Hell and prolong his suffering.

If you want to make him well without engaging in secret sympathywith yourself, evil puts a spoke in your wheel—the evil whose formyou generally recognize, but whose hellish strength in yourselfyou do not know. Your unknowing stems from the previousharmlessness of your life, from the peaceful passage of time, andfrom the absence of the God. But if the God draws near, youressence starts to seethe and the black mud of the depths whirls up.

Man stands between emptiness and fullness. If his strengthcombines with fullness, it becomes fully formative. There is alwayssomething good about such formation. If his strength combineswith emptiness, it has a dissolving and destructive effect, sinceemptiness can never be formed, but only strives to satisfy itself atthe cost of fullness. Combined thus human force turns empti-ness into evil. If your force shapes fullness, it does so because ofits association with fullness. But to ensure that your formationcontinues to exist, it must remain tied to your strength. Throughconstant shaping, you gradually lose your force, since ultimatelyall force is associated with the shapeliness that has been givenform. Ultimately, where you mistakenly imagine that you arerich, you have actually become poor, and you stand amidst yourforms like a beggar. That is when the blinded man is seized byan increasing desire to give shape to things, since he believesthat manifold increased formation will satisfy his desire.

Because he has spent his force, he becomes desirous; he beginsto compel others into his service and takes their force to pursuehis own designs.

In this moment, you need evil. When you notice that yourstrength is coming to an end and desire sets in, you must withdrawit from what has been formed into your emptiness; through thisassociation with the emptiness you will succeed in dissolving theformation in you. You will thus regain your freedom, in that youhave saved your strength from oppressive association with theobject. So long as you persist with the standpoint of the good,you cannot dissolve your formation, precisely because it is whatis good. You cannot dissolve good with good. You can dissolvegood only with evil. For your good also leads ultimately to deaththrough its progressive binding of your force by progressivelybinding your force. You are entirely unable to live without evil.

Your shaping first produces an image of your formation withinyou. This image remains in you and / it is the first and 67/68unmediated expression of your shaping. It then produces preciselythrough this image an outer one, which can exist without youand outlive you. Your strength is not directly linked to yourouter formation, but only through the image that remains in you.

When you set about dissolving your formation with evil, you donot destroy the outer shape, or else you would be destroying yourown work. But what you do destroy is the image that you haveformed in yourself. For it is this image that clings to your force.

You will need evil to dissolve your formation, and to free yourselffrom the power of what has been, to the same extent which thisimage fetters your strength.

Hence their formation causes many good persons to bleed todeath, because they cannot attend to evil in the same measure.

The better one is and the more attached one is to ones formation,the more one will lose ones force. But what happens when thegood person has lost their force completely to their formation?

Not only will they seek to force others into the service of theirformation with unconscious cunning and power, but they will

138 In the next chapter, Jung finds himself in Hell.

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also become bad in their goodness without knowing it, since theirlonging for satisfaction and strengthening will make them moreand more selfish. But because of this the good ones will ultimatelydestroy their own work, and all those whom they forced into theservice of their own work will become their enemies, because theywill have alienated them. But you will also secretly begin to hatewhoever alienates you from yourself against your own wishes,even if this were in the best interest of things. Unfortunately, thegood person who has bound his strength will all too easily findslaves for his service, since there are more than plenty who yearnfor nothing more strongly than to be alienated from themselvesunder a good pretext.

You suffer from evil because you love it secretly and are unawareof your love. You wish to escape your predicament, and you beginto hate evil. And once more you are bound to evil through yourhate, since whether you love or hate it, it makes no difference: youare bound to evil. Evil is to be accepted. What we want remainsin our hands. What we do not want, and yet is stronger than us,sweeps us away and we cannot stop it without damaging ourselves,for our force remains in evil. Thus we probably have to acceptour evil without love and hate, recognizing that it exists and musthave its share in life. In doing so, we can deprive it of the powerit has to overwhelm us.

When we have succeeded in making a God, and if throughthis creation our whole force has entered into this design, we arefilled with an overwhelming desire to rise with the divine sun andto become a part of its magnificence. But we forget that we arethen no more than hollow forms, since giving form to God hassapped us completely. We are not only poor but have becomesluggish matter throughout, which would never be entitled toshare in divinity.

Like a terrible suffering or an inescapable devilish persecution,the misery and neediness of our matter creeps up on us. Thepowerless matter begins to suckle and would like to swallow itsshape back into itself again. But since we are always enamored ofour own design, we believe that the God calls us to him, and wemake desperate attempts to follow the God into the higher realm,or we turn preachingly and demandingly to our fellow men to atany rate force others into following the God. Unfortunately thereare men who allow themselves to be persuaded into doing this, totheir and our detriment.

Much undoing resides in this urge: since who could suspect thathe who has made the God is himself condemned to Hell? But thisis the way it is, because the matter that is stripped of the divineradiance of force is empty and dark. If the God alights from matter,we feel the emptiness of matter as one part of endless empty space.

Through haste and increased willing and action we want toescape from emptiness and also from evil. But the right way isthat we accept emptiness, destroy the image of the form withinus, negate the God, and descend into the abyss and awfulness ofmatter. The God as our work stands outside us and no longerneeds our help. He is created and remains left to his own devices.A created work that perishes again immediately once we turn68 /69 away from it is not worth anything, even if it / were a God.

But where is the God after his creation and after his separationfrom me? If you build a house, you see it standing in the outerworld. When you have created a God whom you cannot see withyour own eyes, then he is in the spiritual world that is no lessvaluable than the outer physical world. He is there and doeseverything for you and others that you would expect from a God.

Thus your soul is your own self in the spiritual world. As theabode of the spirits, however, the spiritual world is also an outerworld. Just as you are also not alone in the visible world, but aresurrounded by objects that belong to you and obey only you, youalso have thoughts that belong to you and obey only you. But justas you are surrounded in the visible world by things and beingsthat neither belong to you nor obey you, you are also surroundedin the spiritual world by thoughts and beings of thought thatneither obey you nor belong to you. Just as you engender or bearyour physical children, and just as they grow up and separatethemselves from you to live their own fate, you also produce orgive birth to beings of thought which separate themselves fromyou and live their own lives. Just as we leave our children when wegrow old and give our body back to the earth, I separate myselffrom my God, the sun, and sink into the emptiness of matter andobliterate the image of my child in me. This happens in that Iaccept the nature of matter and allow the force of my form to flowinto emptiness. Just as I gave birth anew to the sick God throughmy engendering force, I henceforth animate the emptiness ofmatter from which the formation of evil grows.

Nature is playful and terrible. Some see the playful side and dally with itand let it sparkle. Others see the horror and cover their heads and are moredead than alive. The way does not lead between both, but embraces both. Itis both cheerful play and cold horror.139 [Image 69]140 / [Image 70] / 69/71

[Image 71]141 / [Image 72]. / 71/73

Hell

Cap. xii

[HI 73] On the second night142 after the creation of my God, avision made known to me that I had reached the underworld.

I find myself in a gloomy vault, whose floor consists of dampstone slabs. In the middle there is a column from which ropes andaxes hang. At the foot of the column there lies an awful serpentliketangle of human bodies. At first I catch sight of the figure of ayoung maiden with wonderful red-gold hair—a man of devilishappearance is lying half under her—his head is bent backward—athin streak of blood runs down his forehead—two similar daimonshave thrown themselves over the maidens feet and body. Theirfaces bear an inhuman expression—the living evil—their musclesare taut and hard, and their bodies sleek like serpents. They liemotionless. The maiden holds her hand over one eye of the manlying beneath her, who is the most powerful of the three—her handfirmly clasps a small silver fishing rod that she has driven into theeye of the devil.

I break out in a profuse cold sweat. They wanted to torturethe maiden to death, but she defended herself with the force of

139 In “Dreams,” Jung wrote on February 15,1917: “Finished copying the opening scene. / The most wonderful feeling of renewal. Back to scientific work today. / Types!”(p. 5). This refers to completing this section of the transcription into the calligraphic volume, and to continuing his work on psychological types.

140 The blue and yellow circles are similar to image 60.

141 This might be the image Tina Keller is referring to in the following statement in an interview, where she recalled Jung’s discussion of his relations with Emma Jungand Toni Wolff: “Jung once showed me a picture in the book he was painting, and he said, ‘See these three snakes that are intertwined. This is how we three strugglewith this problem.’ I can only say that it seemed to me very important that, even as a passing phenomenon, here three people were accepting a destiny which was notgone into just for their personal satisfaction” (interview with Gene Nameche, 1969, R. D. Laing papers. University of Glasgow, p. 27).

142 January 12,1914.

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the most extreme despair, and succeeded in piercing the eye ofthe evil one with the little hook. If he moves, she will tear out hiseye with a final jerk. The horror paralyzes me: what will happen?A voice speaks:

“The evil one cannot make a sacrifice, he cannot sacrifice his eye, victoryis with the one who can sacrificeZ'143

[2] The vision vanished. I saw that my soul had fallen into thepower of abysmal evil. The power of evil is unquestionable, andwe rightfully fear it. Here no prayers, no pious words, no magicalsayings help. Once raw power comes after you, there is no help.Once evil seizes you without pity, no father, no mother, no right,no wall and tower, no armor and protective power come to youraid. You fall powerless and forlorn into the hand of the superiorpower of evil. In this battle you are all alone. Because I wanted togive birth to my God, I also wanted evil. He who wants to createan eternal fullness will also create eternal emptiness.144 You cannotundertake one without the other. But if you want to escape evil,you will create no God, everything that you do is tepid and gray.I wanted my God for the sake of grace and disgrace. Hence I alsowant my evil. If my God were not overpowering, neither wouldbe my evil. But I want my God to be powerful and beyond allmeasure happy and lustrous. Only in this way do I love my God.And the luster of his beauty will also have me taste the verybottom of Hell.

My God rose in the Eastern sky, brighter than the heavenlyhost, and brought about a new day for all the peoples. This is whyI want to go to Hell. Would a mother not want to give up her lifefor her child? How much easier would it be to give up my life ifonly my God could overcome the torment of the last hour of thenight and victoriously break through the red mist of the morning?I do not doubt: I also want evil for the sake of my God. I enterthe unequal battle, since it is always unequal and without doubta lost cause. How terrible and despairing would this battle beotherwise? But precisely this is how it should and will be.

/ Nothing is more valuable to the evil one than his eye, sinceonly through his eye can emptiness seize gleaming fullness.Because the emptiness lacks fullness, it craves fullness and itsshining power. And it drinks it in by means of its eye, which isable to grasp the beauty and unsullied radiance of fullness. Theemptiness is poor, and if it lacked its eye it would be hopeless.It sees the most beautiful and wants to devour it in order tospoil it. The devil knows what is beautiful, and hence he isthe shadow of beauty and follows it everywhere, awaiting themoment when the beautiful, writhing great with child, seeks togive life to the God.

If your beauty grows, the dreadful worm will also creep upyou, waiting for its prey. Nothing is sacred to him except his eye,with which he sees the most beautiful. He will never give up hiseye. He is invulnerable, but nothing protects his eye; it is delicateand clear, adept at drinking in the eternal light. It wants you, thebright red light of your life.

I recognize the fearful devilishness of human nature. I covermy eyes before it. I put out my hand to fend it off, if anyone wantsto approach me for fear that my shadow could fall on him, or hisshadow could fall on me, since I also see the devilish in him, whois the harmless companion of his shadow.

No one touches me, death and crime lie in wait for you andme. You smile innocently, my friend? Don't you see that a gentleflickering of your eye betrays the frightfulness whose unsuspect-ing messenger you are? Your bloodthirsty tiger growls softly, yourpoisonous serpent hisses secretly, while you, conscious only ofyour goodness, offer your human hand to me in greeting. I knowyour shadow and mine, that follows and comes with us, and onlywaits for the hour of twilight when he will strangle you and mewith all the daimons of the night.

What abyss of blood-dripping history separates you from me!

I grasped your hand and looked at you. I lay my head in your lapand felt the living warmth of your body on mine as if it were myown body—and suddenly I felt a smooth cord around my neck,which choked me mercilessly, and a cruel hammer blow struck anail into my temple. I was dragged by my feet along the pavement,and wild hounds gnawed my body in the lonely night.

No one should be astonished that men are so far removedfrom one another that they cannot understand one another,that they wage war and loll one another. One should be much moresurprised that men believe they are close, understand one anotherand love one another. Two things are yet to be discovered. Thefirst is the infinite gulf that separates us from one another. Thesecond is the bridge that could connect us. Have you consideredhow much unsuspected animality human company makes possible?

145When my soul fell into the hands of evil, it was defenselessexcept for the weak fishing rod which it could use, again with itspower, to pull the fish from the sea of emptiness. The eye of theevil one sucked in all the force of my soul; only its will remained,which is just that small fish hook. I wanted evil, since I realizedthat I was not able to elude it. And because I wanted evil, my soulheld the precious hook in its hand, that was supposed to strike thevulnerable place of the evil one. He who does not want evil willhave no chance to save his soul from Hell. So long as he remainsin the light of the upper world, he will become a shadow of himself.

But his soul will languish in the dungeons of the daimons. This

will act as a counterbalance that will forever constrain him. The

higher circles of the inner world will remain unattainable for

him. He remains where he was; indeed, he falls back. You know

these people, and you know how extravagantly nature strews / 74/75

human life and force on barren deserts. You should not lament

this, otherwise you will become a prophet, and will seek to

redeem what cannot be redeemed. Do you not know that nature

also dungs its fields with men? Take in the seeker, but do not go

out seeking those who err. What do you know about their error?

Perhaps it is sacred. You should not disturb the sacred. Do not

143 Jung s marginal note to the calligraphic volume: “$ataphatha'brdhmanam 2,2,4.” The same inscription is given to image 64. See notes 132 and 133, above.

144 In Thus Spoke Zarathustra, Nietzsche wrote: “one must have chaos in one, to give birth to a dancing star” (“Zarathustra’s prologue,” §5, p. 46; as underlined in Jungs copy).

145 Jung’s marginal note to the calligraphic volume: “Khandogya-upanishad i,2,1-7.” The Chandogya Upanisad reads: “Once, when the gods and demons, both children ofPrajapati, arrayed themselves against each other, the gods got hold of the High Chant. ‘With this we will overpower them,’ they thought. / So they venerated the HighChant as the breath within the nostrils. The demons riddled it with evil. As a result, one smells with it both good and evil odors, for it is riddled with evil. / Then theyvenerated the High Chant as speech. The demons riddled it with evil. As a result, one speaks with it both what is true and what is false, for it is riddled with evil. /Then they venerated the High Chant as sight. The demons riddled it with evil. As a result one sees with it both what is good to see and what is not, for it is riddledwith evil. / Then they venerated the High Chant as hearing. The demons riddled it with evil. As a result, one hears with it both what is good to hear and what is not,for it is riddled with evil. / Then they venerated the High Chant as the mind. The demons riddled it with evil. As a result, one envisages with it both what is good toenvisage and what is not, for it is riddled with evil. / Finally, they venerated the High Chant as just this breath here within the mouth. And when the demons hurledthemselves at it, they were smashed to bits like a clod of earth hurled against a target that is a rock” (Upanishads, tr. P. Olivelle [Oxford: Oxford University Press,1996]). The “High Chant” is OM.

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look back and regret nothing. You see many near you fall? Youfeel compassion?5 But you should live your life, since then at leastone in a thousand will remain. You cannot halt dying.

But why did my soul not tear out the eye of the evil oner5 Theevil one has many eyes, and losing one amounts to losing none.But if she had done it, she would have come completely under thespell of the evil one. The evil one can only fail to make sacrifice.You should not harm him, above all not his eye, since the mostbeautiful would not exist if the evil one did not see it and long forit. The evil one is holy

There is nothing the emptiness can sacrifice, since it alwayssuffers lack. Only fullness can sacrifice, since it has fullness.Emptiness cannot sacrifice its hunger for fullness, since it cannotdeny its own essence. Therefore we also need evil. But I cansacrifice my will to evil, because I previously received fullness. Allstrength flows back to me again, since the evil one has destroyedthe image I had of the formation of the God. But the image ofthe God's formation in me was not yet destroyed. I dread thisdestruction, since it is terrible, an unprecedented desecration oftemples. Everything in me strives against this abysmal abomination.For I still did not know what it means to give birth to a God.

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The Sacrificial Murder/

Cap. xiii.

[HI 76] But this was the vision that I did not want to see, thehorror that I did not want to live: A sickening feeling of nauseasneaks up on me, and abominable, perfidious serpents wind theirway slowly and cracklingly through parched undergrowth; theyhang down lazily and disgustingly lethargic from the branches,looped in dreadful knots. I am reluctant to enter this dreary andunsightly valley, where the bushes stand in arid stony defiles. Thevalley looks so normal, its air smells of crime, of foul, cowardlydeeds. I am seized by disgust and horror. I walk hesitantly overthe boulders, avoiding every dark place for fear of treading on aserpent. The sun shines weakly out of a gray and distant sky, andall the leaves are shriveled. A marionette with a broken head liesbefore me amidst the stones—a few steps further, a small apron—and then behind the bush, the body of a small girl—covered withterrible wounds—smeared with blood. One foot is clad with astocking and shoe, the other is naked and gorily crushed—thehead—where is the head? The head is a mash of blood with hairand whitish pieces of bone, surrounded by stones smeared withbrain and blood. My gaze is captivated by this awful sight—ashrouded figure, like that of a woman, is standing calmly next tothe child; her face is covered by an impenetrable veil. She asks me:

S: “What then do you say?”

I: “What should I say? This is beyond words.”

S: “Do you understand this?”

I: “I refuse to understand such things. I can't speak aboutthem without becoming enraged.”

S: “Why become enraged? You might as well rage every day ofyour life, for these and similar things occur every day.”

I: “But most of the time we don't see them.”

S: “So knowing that they happen is not enough to enrage you?”

I: “If I merely have knowledge of something, it's easier andsimpler. The horror is less real if all I have is knowledge.”

S: “Step nearer and you will see that the body of the child hasbeen cut open; take out the liver.”

I: “I will not touch this corpse. If someone witnessed this, theywould think that I'm the murderer.”

S: “You are cowardly; take out the liver.”

I: “Why should I do this? This is absurd.”

S: “I want you to remove the liver. You must do it.”

I: “Who are you to give me such an order?”

S: “I am the soul of this child. You must do this for my sake.”

I: “I don't understand, but I'll believe you and do this horrificand absurd deed.” /

I reach into the child's visceral cavity—it is still warm—theliver is still firmly attached—I take my knife and cut it free ofthe ligaments. Then I take it out and hold it with bloody handstoward the figure.

S: “I thank you.”

1: “What should I do?”

S: “You know what the liver means, and you ought to performthe healing act with it.”147

I: “What is to be done?”

S: “Take a piece of the liver, in place of the whole, and eat it.”

I: “What are you demanding? This is absolute madness. This isdesecration, necrophilia. You make me a guilty party to this mosthideous of all crimes.”

S: “You have devised the most horrible torment for themurderer, which could atone for his act. There is only oneatonement: abase yourself and eat.”

I: “I cannot—I refuse—I cannot participate in thishorrible guilt.”

S: “You share in this guilt.”

I: “I? Share in this guilt?”

S: “You are a man, and a man has committed this deed.”

I: “Yes, I am a man—I curse whoever did this for being a man,and I curse myself for being a man.”

S: “So, take part in his act, abase yourself and eat. I needatonement.”

1: “So shall it be for your sake, as you are the soul of this child.”

I kneel down on the stone, cut off a piece of the liver andput it in my mouth. My gorge rises—tears burst from my eyes—cold sweat covers my brow—a dull sweet taste of blood—Iswallow with desperate efforts—it is impossible—once againand once again—I almost faint—it is done. The horror hasbeen accomplished.148

S: “I thank you.”

She throws her veil back—a beautiful maiden with ginger hair.

S: “Do you recognize me?”

1: “How strangely familiar you are! Who are you?”

S: “I am your soul.”149

146 The Handwritten Draft has instead: “Eighth Adventure” (p. 793).

147 In Memories, while commenting on the Liverpool dream (see below, p. 318, n. 296), Jung noted "According to an older view, the liver is the seat of life” (p. 224).

148 In 1940, Jung discussed ritual anthropophagy, sacrifice, and self-sacrifice in "Transformation symbolism in the mass,” CWII.

149 In Black Book 3, Jung noted: “The curtain drops. What dreadful game has been played here? I realize: Nil humanum a me alienum esseputo [nothing human is alien to me]”(p. 91). The phrase is from the Roman playwright Terence, from Heauton Timorumenos. On September 2, i960, Jung wrote to Herbert Read, "As a medical psychologistI do not merely assume, but I am thoroughly convinced, that nil humanum a me alienum esse is even my duty” (Letters 2, p. 589).

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THE SACRlDCAL MURDER | 29I

[2] The sacrifice has been accomplished: the divine child, theimage of the God’s formation, is slain, and I have eaten fromthe sacrificial flesh.150 The child, that is, the image of the God’sformation, not only bore my human craving, but also enclosedall the primordial and elemental powers that the sons of thesun possess as an inalienable inheritance. The God needs allthis for his genesis. But when he has been created and hastensaway into unending space, we need the gold of the sun. We mustregenerate ourselves. But as the creation of a God is a creativeact of highest love, the restoration of our human life signifies anact of the Below This is a great and dark mystery. Man cannotaccomplish this act solely by himself, but is assisted by evil, whichdoes it instead of man. But man must recognize his complicity inthe act of evil. He must bear witness to this recognition by eatingfrom the bloody sacrificial flesh. Through this act he testifies thathe is a man, that he recognizes good as well as evil, and that hedestroys the image of the God’s formation through withdraw-ing his life force, with which he also dissociates himself from theGod. This occurs for the salvation of the soul, which is the truemother of the divine child. /

When it bore and gave birth to the God, my soul was of humannature throughout; it possessed the primordial powers since timeimmemorial, but only in a dormant condition. They flowed intoforming the God without my help. But through the sacrificialmurder, I redeemed the primordial powers and added them tomy soul. Since they became part of a living pattern, they are nolonger dormant, but awake and active and irradiate my soulwith their divine working. Through this it receives a divine attri-bute. Hence the eating of the sacrificial flesh aided its healing.The ancients have also indicated this to us, in that they taught usto drink the blood and eat the flesh of the savior. The ancientsbelieved that this brought healing to the soul.151

There are not many truths, there are only a few. Their meaningis too deep to grasp other than in symbols.152

A God who is no stronger than man—what is her5 You stillshould taste holy dread. How would you be worthy of enjoyingthe wine and the bread if you have not touched the black bottomof human nature?5 Hence you are lukewarm and pale shadows.

proud of your shallow coastlines and broad country roads. Butthe floodgates will be opened, there are inexorable things, fromwhich only God can save you.

The primordial force is the radiance of the sun, which thesons of the sun have carried in themselves for aeons and pass onto their children. But if the soul dips into radiance, she becomesas remorseless as the God himself, since the life of the divinechild, which you have eaten, will feel like glowing coals in you.It will burn inside you like a terrible, inextinguishable fire. Butdespite all the torment, you cannot let it be, since it will not letyou be. From this you will understand that your God is alive andthat your soul has begun wandering on remorseless paths. Youfeel that the fire of the sun has erupted in you. Something newhas been added to you, a holy affliction.

Sometimes you no longer recognize yourself. You want toovercome it, but it overcomes you. You want to set limits,but it compels you to keep going. You want to elude it, but itcomes with you. You want to employ it, but you are its tool; youwant to think about it, but your thoughts obey it. finally thefear of the inescapable seizes you, for it comes after you slowlyand invincibly.

There is no escape. So it is that you come to know what a realGod is. Now you’ll think up clever truisms, preventive measures,secret escape routes, excuses, potions capable of inducingforgetfulness, but it’s all useless. The fire burns right throughyou. That which guides forces you onto the way.

But the way is my own self, my own life founded upon myselfThe God wants my life. He wants to go with me, sit at the tablewith me, work with me. Above all he wants to be ever-present.153But I’m ashamed of my God. I don’t want to be divine butreasonable. The divine appears to me as irrational craziness. I hateit as an absurd disturbance of my meaningful human activity. Itseems an unbecoming sickness which has stolen into the regularcourse of my life. Yes, I even find the divine superfluous. / [Image79] [Image 80] [Image 81] [Image 82] [Image 83] [Image 84]154[Image 85] [Image 86] [Image 87] [Image 88] [Image 8 9]155[Image 90] [Image 91] [Image 92] [Image 93]156 [Image 94]157[Image 95] [Image 96] [Image 97] /

150 Instead of this sentence, the Draft has: “This experience accomplished what I needed. It occurred in the most abominable manner. The evil that I wanted performedthe infamous deed, seemingly without me and yet with me, since I learned that I am party to all the horror of human nature. I destroyed the divine child, the imageof my Gods formation, through the most dreadful crime which human nature is capable of. It takes this atrocity to destroy the image of the God that drinks all my lifeforce so that I could reclaim my life” (p. 355).

151 I.e., the ritual of the mass.

152 Jung developed his ideas concerning the significance of symbols in Psychological Types (1921). See CW 6, §8i4ff. .

153 In 1909, Jung had his house built in Kusnacht, and had the following motto from the Delphic oracle carved above the door: “Vocatus atque non vocatus deus aderit”(Called or not, the God will be present). The source of the quotation was Erasmus’s Collectanea adagiorum. Jung explained the motto as follows: “It says, yes, the god willbe on the spot, but in what form and to what purpose? I have put the inscription there to remind my patients and myself: Timor dei initium sapientiae [Psalms ui:io].Here another not less important road begins, not the approach to ‘Christianity’ but to God himself and this seems to be the ultimate question” (Jung to Eugene Rolfe,November 19, i960, Letters 2, p. 611).

154 There is a note at bottom of the page: “21 VIII. 1917. feet. 14.X.17,” possibly an abbreviation for “fecit,” i.e., “made.”

155 In Black Book 7, in Jung’s fantasy of October 7,1917, a figure appears, Ha, who says he is the father of Philemon. Jung’s soul describes him as a black magician. His secretis the runes, which Jung’s soul wants to learn. He refuses to teach them, but shows some examples, which Jung’s soul asks him to explain. Some of the runes laterappear in these paintings. About the runes in this painting, Ha explained: “See the two with different feet, one earth foot and one sun foot—which reach toward theupper cone and have the sun inside, but I have made one crooked line toward the other sun. Therefore one must reach downward. Meanwhile the upper sun comesout of the cone and the cone gazes after it, dejected about where it is going. One has to retrieve it with a hook and would like to place it in the small prison. Then

the three have to stand together, unite, and twirl up at the top (curled). With this they manage to free the sun from its prison again. Now you make a thick bottomand a roof, where the sun sits safe at the top. But inside the house the other sun has risen also. Therefore you too are coiled up at the top and have made a roof overthe prison again at the bottom, so that the upper sun cannot enter. The two suns always want to be together—I said so, didn’t I—the two cones—each has a sun. Youwant to let them come together, because then you think that thus you could be one. You have now drawn up both suns and brought them to one another, and nowslope to the other side—that is important (=) but then there are simply two suns at the bottom, so therefore you have to go to the lower cone. Then you put the sunstogether there, but in the middle, neither at the bottom nor at the top, therefore there are not four but two, but the upper cone is at the bottom and there is a thickroof above and if you want to continue, you long to return with both arms. But at the bottom you have a prison for two, for both of you. Therefore you make a prisonfor the lower sun and fall toward the other side, to get the lower sun out of the prison. This is what you long for, and the upper cone comes and makes a bridge towardthe lower, taking back its sun, which has run away before, and now the morning clouds come into the lower cone, but its sun is beyond the line, invisible (horizon).Now you are one and happy that you have the sun at the top and long to be up there, too. But you are imprisoned in the prison of the lower sun, that is rising. Thereis a stop. Now you make something quadrilateral above, which you call thoughts, a prison without doors, with thick walls, so that the upper sun does not leave, but thecone has already gone. You lean toward the other side, long for the below and coil up at the bottom. Then you are orje and make the serpent’s way between the suns—that is amusing! ~ and important (==). But because it was amusing below, there is a roof above and you must raise upward the hook with both arms, so that it goesthrough the roof. Then the sun below is free and there is a prison above. You look downward, but the upper sun looks toward you. But you stand upright as a pair and

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Cap. xiv.

[HI 98] IS9I am standing in a high hall. Before me I see a greencurtain between two columns. The curtain parts easily I see intoa small deep room with bare walls. There is a small window withbluish glass above. I set foot on the stair leading up to this roombetween the pillars and enter. In the rear wall, I see a door rightand left. It’s as if I must choose between right and left.

I choose the right. The door is open, I enter: Fm in the readingroom of a large library. In the background sits a small thin manof pale complexion, apparently the librarian. The atmosphereis troubling—scholarly ambitions—scholarly conceit—woundedscholarly vanity. Apart from the librarian I see no one. I steptoward him. He looks up from his book and says, “What doyou want?”

Fm somewhat embarrassed, since I don t know what I reallywant: Thomas a Kempis crosses my mind.

I: “I’d like to have Thomas a Kempis’s The Imitation of Christ.33160

He looks at me somewhat astonished as if he didn’t credit mewith such an interest; he gives me an order--form to fill out. I toothink that it’s astonishing to ask for Thomas a Kempis.

“Are you surprised that Fm requesting Thomas’s work?”

“Well, yes, the book is seldom asked for, and I wouldn’t haveexpected this interest from you.”

“I must confess that Fm also somewhat surprised by thisinspiration, but recently I came across a passage from Thomasthat made a particular impression on me. Why, I can’t really say. If

I remember correctly, it dealt with the problem of the Imitationof Christ.”

“Do you have particular theological or philosophicalinterests, or—”

“Do you mean—whether I want to read it for the purposeof prayer?”

“Well, hardly.”

“If I read Thomas a Kempis, I do so for the sake of prayer, orsomething similar, rather than out of scholarly interest.”

“Are you that religious? I had no idea.”

“You know that I value science extraordinarily highly. Butthere are actually moments in life where science also leaves usempty and sick. In such moments a book like Thomas’s meansvery much to me since it is written from the soul.”

“But somewhat old-fashioned. We can no longer get involvedin Christian dogmatics these days, surely.”

“We haven’t come to an end with Christianity by simply puttingit aside. It seems to me that there’s more to it than we see.”

“What is there about it? It’s just a religion.” /

“For what reasons and moreover at what age do men set itaside? Presumably most do so during their student days or perhapseven earlier. Would you call that a particularly discriminatingage? And have you ever examined more closely the groundson which people put aside positive religion? The grounds aremostly dubious, such as that the contents of belief clash withnatural science or philosophy”

“In my view, such an objection should not necessarily berejected out of hand, despite the fact that there are better reasons.For example, I consider the lack of a true and proper sense of

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have detached the serpent from you—you have probably been put off. Therefore you make a prison for the below. Now the serpent crosses the sky above the earth. Youare driven completely apart, the serpent wriggles its way through the sky around all the stars far above the earth. / At the bottom it says: the mother gives me this wisdom, jBe you content” (pp. 9™ 10). To Aniela Jaffe, Jung recounted that he had had a vision of a red clay tablet inscribed with hieroglyphics and embedded in his bedroomwall, and that he had transcribed the tablet the following day He felt that it contained an important message, but he didn’t understand it. (MP, p. 172). In letters to SabinaSpielrein dated September 13 and October IO, 1917, Jung commented on the significance of some hieroglyphs she’d seen in a dream. On October 10, he wrote to herthat “with your hieroglyphics we are dealing with phylogenetic engrams of a historical symbolic nature.” Commenting on the contempt meted out to Transformationsand Symbols of the Libido by the Freudians, he described himself as “clinging to his rimes” which he would not hand over to those who would not understand them (“Theletters of Jung to Sabina Spielrein” Journal of Analytical Psychology 41 [2001], p. 187-8).

156 The runes in this painting appear in Black Book 7 in the entry for October 7,1917. Jung appended the date “10 September 1917” to them. Ha explained: “If you havemanaged to move the arc forward, you make a bridge below and move upward and downward from the center, or you separate above and below, split the sun again andcrawl like the serpent over the upper and receive the lower. You take with you what you have experienced and go forward to something new” (p. 11).

157 The runes in this painting appear in Black Book 7 in the entry for October 7,1917. Jung appended the date “ix September 1917” to them. Ha explained: “Now, however,you make a bridge between you and the one longs for the below. But the serpent crawls at the top and draws the sun up. Then both of you move upward and want togo to the upper (—>), but the sun is below and tries to draw you down. But you draw a line above the below and long for the above and are completely at one. There theserpent comes and wants to drink from the vessel of the below. But there comes the upper cone and stops. Like the serpent, the looking coils back and moves forwardagain and afterward you very much (—) long to return. But the lower sun pulls and thus you become balanced again. But soon you fall backward, since the one hasreached out toward the upper sun. The other does not want this and so you fall asunder, and therefore you must bind yourselves together three times. Then you standupright again and you hold both suns before you, as if they were your eyes, the light of the above and the below before you and you stretch your arms out toward it,and you come together to become one and must separate the two suns and you long to return a little to the lower and reach out toward the upper. But the lower conehas swallowed the upper cone into itself, because the suns were so close. Therefore you place the upper cone back up again, and because the lower is then no longerthere, you want to draw it up again and have a profound longing for the lower cone, while it is empty Above, since the sun Above the line is invisible. Because you havelonged to return downward for so long, the upper cone comes down and tries to capture the invisible lower sun within itself. There the serpent’s way goes at the verytop, you are split and everything below is beneath the ground. You long to be further above, but the lower longing already comes crawling like a serpent, and you build aprison over her. But there the lower comes up, you long.to be at the very bottom and the two suns suddenly reappear, close together. You long for this and come to beimprisoned. Then the one is defiant and the other longs for the below. The prison opens, the one longs even more to be below, but the defiant one longs for the aboveand is no longer defiant, but longs for what is to come. And thus it comes to pass: the sun rises at the bottom, but it is imprisoned and above three nest boxes are madefor you two and the upper sun, which you expect, because you have imprisoned the lower one. But now the upper cone comes down powerfully and divides you andswallows the lower cone. This is impossible. Therefore you place the cones tip to tip and curl up toward the front in the center. Because that’s no way to leave matters!So it has to happen otherwise. The one attempts to reach upward, the other downward; you must strive to do this, since if the tips of the cones meet, they can hardlybe separated anymore—therefore I have placed the hard seed in-between. Tip to tip—that would be too beautifully regular. This pleases father and mother, but wheredoes that leave me? And my seed? Therefore a quick change of plan! One makes a bridge between you both, imprisons the lower sun again, the one longs for the aboveand the below, but the other longs especially strongly for the forward, above and below. Thus the future can become—see, how well Lean already say it—yes, indeed,

I am clever—cleverer than you—since you have taken matters in hand so well, you also get everything beneath the roof and into the house, the serpent, and the twosuns. That is always most amusing. But you are separated and because you have drawn the line above, the serpent and the suns are too far below. This happens becausebeforehand you curled around yourself from below. But you come together and into agreement and stand upright, because it is good and amusing and fine and you say: thusshall it remain. But down comes the upper cone, because it felt dissatisfied, that you had set a limit above beforehand. The upper cone reaches out immediately for itssun—but there is nowhere a sun to be found anymore and the serpent also jumps up, to catch the suns. You fall over, and one of you is eaten by the lower cone. Withthe help of the upper cone you get him out and in return you give the lower cone its sun and the upper cone its as well. You spread yourself out like the one-eyed, whowanders in heaven and hold the cones beneath you—but in the end matters still go awry. You leave the cones and the suns to go and stand side by side and still do notwant the same. In the end you agree to bind yourself threefold to the upper cone descending from above, j I am called Ha-Ha-Ha—a jolly name—I am clever—lookhere, my last sign, that is the magic of the white man who lived in the great magic house, the magic which you call Christianity Your medicine man said so himself: I andthe father are one, no one comes to the father other than through me. I told you so, the upper cone is the father. He has bound himself threefold to you and standsbetween the other and the father. Therefore the other must go through him, if he wants to reach the cone” (pp. 13-14).

158 The Handwritten Draft has instead: “Ninth Adventure 1st Night” (p. 814).

159 January 14,1914.

160 The Imitation of Christ is a work of devotional instruction that appeared at the beginning of the fifteenth century and became extremely popular. Its authorship is stillin dispute, though it is generally attributed to Thomas a Kempis (ca. 1380-1471), who was a member of the Brethren of the Common Life, a religious community inthe Netherlands that was a prime representative of the devotio moderna, a movement stressing mediation and the inner life. In clear and simple language, The Imitation ofChrist exhorts people to be concerned with the inner spiritual life as opposed to outer things, gives advice as to how this is to be lived, and shows the comfort and ulti-mate rewards of a life lived in Christ. The title derives from the first line of the first chapter, where it is also stated that "Anyone who wishes to understand and to savorthe words of Christ to the full must try to make his whole fife conform to the pattern of Christ’s life” (The Imitation of Christ, tr. B. Knott [London: Fount, 1996], book I,

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actuality in religion a disadvantage. Incidentally a host of substitutesnow exists for the loss of opportunity for prayer caused by thecollapse of religion. Nietzsche, for example, has written a morethan veritable book of prayer,161 not to mention Faust”

“I suppose thats correct in a certain sense. But especiallyNietzsche's truth strikes me as too agitated and provocative—; it'sgood for those who are yet to be set free. For that reason his truthis good only for them. I believe that Ive recently discovered thatwe also need a truth for those who are forced into a corner. It'spossible that instead they need a depressive truth, which makes mansmaller and more inward."

“Forgive me, but Nietzsche interiorizes man exceptionally well."

“Perhaps from your standpoint you're right, but I can't helpfeeling that Nietzsche speaks to those who need more freedom,not to those who clash strongly with life, who bleed from wounds,and who hold fast to actualities."

“But Nietzsche confers a precious feeling of superiority uponsuch people."

“I can't dispute that, but I know men who need inferiority, notsuperiority."

“You express yourself very paradoxically. I don't understandyou. Inferiority can hardly be a desideratum."

“Perhaps you'll understand me better if instead of inferiorityI say resignation, a word that one used to hear a lot of, butseldom anymore."

“It also sounds very Christian.”

“As I said, there seem to be all sorts of things in Christianitythat maybe one would do well to keep. Nietzsche is toooppositional. Like everything healthy and long-lasting, truthunfortunately adheres more to the middle way, which weunjustly abhor."

“I really had no idea that you take such a mediating position."

“Neither did I—my position is not entirely clear to me. If Imediate, I certainly mediate in a very peculiar manner."

At this moment the servant brought the book, and I took myleave from the librarian.

[2] The divine wants to live with me. My resistance is in vain.I asked my thinking, and it said: “Take as your model one thatshows you how to live the divine.” Our natural model is Christ.We have stood under his law since antiquity, first outwardly, andthen inwardly. At first we knew this, and then knew it no longer.We fought against Christ, we deposed him, and we seemed to beconquerors. But he remained in us and mastered us.

It is better to be thrown into visible chains than into invisibleones. You can certainly leave Christianity but it does not leaveyou. Your liberation from it is delusion. Christ is the way. Youcan certainly run away, but then you are no longer on the way.The way of Christ ends on the cross. Hence we are crucified

with him in ourselves. With him, we wait until we die for ourresurrection.162 With Christ the living experience no resurrection,unless it occurs after death.163

If I imitate Christ, he is always ahead of me and I can neverreach the goal, unless I reach it in him. / But thus I move beyondmyself and beyond time, in and through which I am as I am. Ithus blunder into Christ and his time, which created him thusand not otherwise. And so I am outside my time, despite thefact that my life is in this time and I am split between the life ofChrist and my life that still belongs to this present time. But if Iam truly to understand Christ, I must realize how Christ actuallylived only his own life, and imitated no one. He did not emulateany model.164

If I thus truly imitate Christ, I do not imitate anyone, I emulateno one, but go my own way, and I will also no longer call myselfa Christian. Initially, I wanted to emulate and imitate Christ byliving my life, while observing his precepts. A voice in me protestedagainst this and wanted to remind me that my time also had itsprophets who struggle against the yoke with which the pastburdens us. I did not succeed in uniting Christ with the prophets ofthis time. The one demands bearing, the other discarding; the onecommands submission, the other the will.165 How should I thinkof this contradiction without doing injustice to either? What Icould not conjoin in my mind probably lends itself to living oneafter the other.

And so I decided to cross over into lower and everyday life, mylife, and to begin down there, where I stood.

When thinking leads to the unthinkable, it is time to returnto simple life. What thinking cannot solve, life solves, and whataction never decides is reserved for thinking. If I ascend to thehighest and most difficult on the one hand, and seek to eke outredemption that reaches even higher, then the true way does notlead upward, but toward the depths, since only my other leads mebeyond myself. But acceptance of the other means a descent intothe opposite, from seriousness into the laughable, from sufferinginto the cheerful, from the beautiful into the ugly, from the pureinto the impure.166

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Cap. xv.

[HI 100] On leaving the library, I stood in the anteroomagain.168 This time I look across to the door on the left. I put thesmall book into my pocket and go to the door; it is also open, andleads to a large kitchen, with a large chimney over the stove. Twolong tables stand in the middle of the room, flanked by benches.Brass pots, copper pans, and other vessels stand on shelves alongthe walls. A large fat woman is standing at the stove—apparently

ch. 1, p. 33). The theme of the Imitation of Christ dates back much earlier. There was much discussion in the Middle Ages concerning how this was to be understood(on the history of this notion, see Giles Constable, “The Ideal of the Imitation of Christ,” in Three Studies in Medieval Religious and Social Thought [Cambridge: CambridgeUniversity Press, 1995], pp- 143-248). As Constable shows, two broad approaches may be distinguished, depending upon how imitation was understood: the first, theimitation of the divinity of Christ, stressed the doctrine of deification by which “Christ showed the way to become God through him” (p. 218). Thesecond, the imitation of the humanity and body of Christ, stressed the imitation of his life on earth. The most extreme form of this was in the tradition of stigmatics,individuals who bore the wounds of Christ on their body.

1611.e., Thus Spoke Zarathustra.

162 In The Imitation of Christ, Thomas a Kempis wrote: “There is no salvation for the soul nor hope for eternal life except in the cross. Take up your cross then, and followJesus, and you will enter eternal life. He went before you carrying his cross, and on the cross he died for you, so that you too should carry your cross, and long for adeath on the cross. For if you share his death, you will also share his life” (book 2, ch. 12, p. 90).

163 The Draft continues: “But we know that the ancients spoke to us in images. Hence my thinking advised me to emulate Christ, not to imitate him but because he is theway. If I follow a way, I do not imitate him. But if I imitate Christ, he is my goal and not my way. But if he is my way, I thus go toward his goal, as the mysteries hadshown me previously. Thus my thinking spoke to me in a confused and ambiguous manner, but it advised me to imitate Christ” (p. 366).

164 The Draft continues: “His own way led him to the cross for humanity's own way leads to the cross. My way also leads to the cross, but not to that of Christ, but tomine, which is the image of the sacrifice and of life. But as I was still blinded, I was inclined to yield to the enormous temptation of imitation and to look across toChrist, as if he were my goal and not my way” (p. 367).

165 The references seem to be to Schopenhauer and Nietzsche, respectively.

166 The Draft continues: “Consider this. Once you have considered it, you will understand the adventure that beset me the following night” (p. 368).

167 Second night.

168 January 17,1914.

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the cook—wearing a checkered apron. I greet her, somewhatastonished. She too seems embarrassed. I ask her: “May I sit downfor a while? It’s cold outside and I must wait for something.”

“Please have a seat.”

She wipes the table in front of me. Having nothing else to do,I take out my Thomas and begin to read. The cook is curious andlooks at me furtively Every once in a while she goes past me.

“Excuse me, are you perhaps a clergyman?”

“No, why do you think so?”

“Oh, I just thought you might be because you are reading asmall black book. My mother, may God rest her soul, left me sucha book.”

“I see, and what book might that be?”

“It is called The Imitation of Christ. Its a very beautiful book.I often pray with it in the evenings.”

“You have guessed well, I too am reading The Imitation of Christ.”

“ I don’t believe that a man like you would read such a bookunless he were a pastor.”

“Why shouldn’t I read it? It also does me good to read aproper book.”

“My mother, God bless her, had it with her on her deathbed,and she gave it to me before she died.”

I browse through the book absentmindedly while she isspeaking. My eyes fall on the following / passage in the nineteenthchapter: “The righteous base their intentions more on the mercyof God, which in whatever they undertake they trust more thantheir own wisdom.”169

This is the intuitive method that Thomas recommends, itoccurs to me.170 I turn to the cook: “Your mother was a cleverwoman, and she did well to give you this book.”

“Yes, indeed, it has often comforted me in difficult hours andit always provides good counsel.”

I become immersed in my thoughts again: I believe one canalso follow one’s own nose. That would also be171 the intuitivemethod. But the beautiful way in which Christ does this mustnevertheless be of special value. I would like to imitate Christ—aninner disquiet seizes me—what is supposed to happen? I hearan odd swishing and whirring—and suddenly a roaring soundfills the room like a horde of large birds—with a frenziedflapping of wings—I see many shadowlike human forms rushpast and I hear a manifold babble of voices utter the words:“Let us pray in the temple!”

“Where are you rushing off to?” I call out. A beardedman with tousled hair and dark shining eyes stops and turns

toward me: “We are wandering to Jerusalem to pray at the mostholy sepulcher.”

“Take me with you.”

I72“ You cannot join us, you have a body. But we are dead.”

“Who are you?”

“ I am Ezechiel, and I am an Anabaptist.”173

“Who are those wandering with you?”

“These are my fellow believers.”

“Why are you wandering?”

“We cannot stop, but must make a pilgrimage to all theholy places.”

“What drives you to this?”

“I don’t know But it seems that we still have no peace, althoughwe died in true belief.”

“Why do you have no peace if you died in true belief?”

“It always seems to me as if we had not come to a proper endwith life.”

“Remarkable—how so?”

“It seems to me that we forgot something important thatshould also have been lived.”

“And what was that?”

“Would you happen to know?”

With these words he reaches out greedily and uncannilytoward me, his eyes shining as if from inner heat.

“Let go, daimon, you did not live your animal.”174

The cook is standing in front of me with a horrified face; shehas taken me by the arm and grips me firmly. “ For God’s sake,” shecalls out, “Help, what’s wrong with you? Are you in a bad way?”

I look at her astonished and wonder where I really am. Butsoon strange people burst in—among them the librarian—infinitely astonished and dismayed at first, then laughingmaliciously: “Oh, I might have known! Quick, the police!”

Before I can collect myself, I am pushed through a crowdof people into a van. I am still clutching my copy of Thomas andask myself: “What would he say to this new situation?” I openthe booklet and my eyes fall on the thirteenth chapter, where itsays: “So long as we live here on earth, we cannot escape temp-tation. There is no man who is so perfect, and no saint so sacred,that he cannot be tempted on occasion. Yes, we can hardly bewithout temptation.”175

Wise Thomas, you always come up with the right answer. Thatcrazy Anabaptist certainly had no such knowledge, or he mighthave made a peaceful end. He also could have read it in Cicero:rerum omnium satietas vitae facit satietatem—satietas vitae tempus maturum

169 “The resolve of the upright depends upon the grace of God, not on their own wisdom; in him they trust, whatever they undertake; for man proposes, God disposes,and it is not for man to choose his lot” (The Imitation of Christ, book 1, ch. 19, p. 54).

170 Instead of this sentence, Black Book 4 has: "Well, Henri Bergson, I think there you have it—this is precisely the genuine and right intuitive method” (p. 9). On March20,1914, Adolf Keller gave a talk on “Bergson and the theory of libido” to the Zurich Psychoanalytical Society. In the discussion, Jung said “Bergson should have beendiscussed here long ago. B. says everything that we have not said” (MZS, vol. 1, p. 57). On July 24,1914, Jung gave a talk in London where he noted that his "constructivemethod” corresponded to Bergson’s “intuitive method” (“On psychological understanding,” Collected Papers on Analytical Psychology, ed. Constance Long [London:Balliere, Tindall and Cox, 1917], p. 399). The work Jung read was Vevolution creatrice (Paris: Alcan, 1907). He possessed the 1912 German translation.

171 Cary Bayness transcription has: “Bergson’s.”

172 In the Draft, the speaker is identified as “The Uncanny One.”

173 The biblical Ezechiel was a prophet in the sixth century BCE. Jung saw a great deal of historical significance in his visions, which incorporated a mandala with quaternities,as representing the humanization and differentiation of Yahweh. Although Ezechiel’s visions are often viewed as pathological, Jung defended their normality, arguing thatvisions are natural phenomena that can be designated as pathological only when their morbid aspects have been demonstrated (“Answer to Job,” 1952, CW11, §§665,667, 686). Anabaptism was a radical movement of the sixteenth-century Protestant reformation, which tried to restore the spirit of the early church. The movementoriginated in Zurich in the 1520s, where they rebelled against Zwingli and Luther’s reluctance to completely reform the church. They rejected the practice of infantbaptism, and promoted adult baptisms (the first of these took place in Zollikon, which is near Kiisnacht, where Jung lived). Anabaptists stressed the immediacy of thehuman relation with God and were critical of religious institutions. The movement was violently suppressed and thousands were killed. See Daniel Liechty, ed.. EarlyAnabaptist Spirituality: Selected Writings (New York: Paulist Press, 1994).

174 In 1918, Jung argued that Christianity had suppressed the animal element (“On the unconscious,” CW 10, §31). He elaborated this theme in his 1923 seminars inPolzeath, Cornwall. In 1939, he argued that the "psychological sin” which Christ committed was that “he did not live the animal side of himself” (Modern Psychology 4„ p. 230).

175 Chapter 13 of book 1 of the Imitation of Christ begins: “As long as we are in this world we shall have to face trials and temptations. As it says in the Book of Job—Whatis man’s life on earth but a time of temptation? That is why we should treat our temptations as a serious matter and endeavor by vigilance and prayer to keep the devilfrom finding any loophole. Remember that the devil never sleeps, but goes about looking for his prey. There is no one so perfect and holy that he never meets temptation;we cannot escape it altogether” (p. 46); He goes on to emphasize the benefits of temptation, as being the means through which a man is “humbled, purified and disciplined.”

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mortis affert [satiety of all things causes satiety of life—one issatiated with life and the time is ripe for death].176This knowledgehad evidently brought me into conflict with society I was flankedby policemen left and right. “Well,” I said to them, “you can letme go now” “Yes, we know all about this,” / one said laughing.“Now just you hold your peace,” said the other sternly. So, we areobviously heading for the madhouse. That is a high price to pay.But one can go this way too, it seems. It3s not so strange, sincethousands of our fellows take that path.

We have arrived—a large gate, a hall—a friendly bustlingsuperintendent—and now also two doctors. One of them is asmall fat professor.

Pr: “What’s that book you’ve got there?”

“It’s Thomas a Kempis, The Imitation of Christ

Pr: “So, a form of religious madness, perfectly clear, religiousparanoia.177—You see, my dear, nowadays, the imitation of Christleads to the madhouse.”

“That is hardly to be doubted, professor.”

Pr: “The man has wit—he is obviously somewhat maniacallyaroused. Do you hear voices?”

“You bet! Today it was a huge throng of Anabaptists thatswarmed through the kitchen.”

Pr: “Now, there we have it. Are the voices following you?”

“Oh no. Heaven forbid, I summoned them.”

Pr: “Ah, this is yet another case that clearly indicates thathallucinations directly call up voices. This belongs in the casehistory. Would you immediately make a note of that, doctor?”

“With all due respect. Professor, may I say that it is absolutelynot abnormal, but much rather the intuitive method.”

Pr: “Excellent. The fellow also uses neologisms. Well—Isuppose we have an adequately clear diagnosis. Anyway, I wishyou a good recovery, and make sure you stay quiet.”

“But professor. I’m not at all sick, I feel perfectly well.”

Pr: “Look, my dear. You don’t have any insight into yourillness yet. The prognosis is naturally pretty bad, with at bestlimited recovery.”

Superintendent: “Professor, can the man keep the book?”

Pr: “Well, I suppose so, as it seems to be a harmlessprayer book.”

Now my clothes are inventoried—then the bath—and nowI’m taken off to the ward. I enter a large sickroom, where I’mtold to get into bed. The person to my left is lying motionlesswith a transfixed gaze, while the one to the right appears topossess a brain whose girth and weight are shrinking. I enjoyperfect silence. The problem of madness is profound. Divinemadness—a higher form of the irrationality of the life streamingthrough us—at any rate a madness that cannot be integrated intopresent-day society—but how? What if the form of society wereintegrated into madness? At this point things grow dark, andthere is no end in sight.178

[2] [HI 102] The growing plant sprouts a sapling on itsright-hand side, and when this is completely formed, the naturalurge to grow will not develop beyond the final bud but flows backinto the stem, into the mother of the sprig, paving an uncertainway in the dark and through the stem, and finally finding theright position on the left where it sprouts a new sapling. But thisnew direction of growth is completely opposed to the previousone. And yet the plant nevertheless grows regularly in this way,without overstraining or disturbing its balance.

On the right is my thinking, on the left is my feeling. I enterthe space of my feeling which was previously unknown to me,and see with astonishment the difference between my two rooms.I cannot help laughing—many laugh instead of crying. I havestepped from the right foot onto the left, and wince, struck byinner pain. The difference between hot and cold is too great. Ileave the spirit of this world which has thought Christ throughto the end, and step over into that other funny-frightful realm inwhich I can find Christ again.

The “imitation of Christ” led me to the master himself and tohis astonishing kingdom. I do not know what I want there; I canonly follow the master who governs this other realm in me. Inthis realm other laws are valid than the guidelines of my wisdom.Here, the “mercy of God,” which I had never relied on, for goodpractical reasons, is the highest law of action. The “mercy ofGod” signifies a particular / state of the soul in which I entrustmyself to all neighbors with trembling and hesitation and withthe mightiest outlay of hope that everything will work out well.

I can no longer say that this or that goal should be reached, orthat this or that reason should apply because it is good; instead Igrope through mist and night. No line emerges, no law appears;instead everything is thoroughly and convincingly accidental, asa matter of fact even terribly accidental. But one thing becomesdreadfully clear, namely that contrary to my earlier way and all itsinsights and intentions, henceforth all is error. It becomes evermore apparent that nothing leads, as my hope sought to persuademe, but that everything misleads.

And suddenly to your shivering horror it becomes clear to youthat you have fallen into the boundless, the abyss, the inanity ofeternal chaos. It rushes toward you as if carried by the roaringwings of a storm, the hurtling waves of the sea.

Every man has a quiet place in his soul, where everythingis self-evident and easily explainable, a place to which he likesto retire from the confusing possibilities of life, because thereeverything is simple and clear, with a manifest and limitedpurpose. About nothing else in the world can a man say withthe same conviction as he does of this place: “You are nothingbut...” and indeed he has said it.

And even this place is a smooth surface, an everyday wall,nothing more than a snugly sheltered and frequently polishedcrust over the mystery of chaos. If you break through this mosteveryday of walls, the overwhelming stream of chaos will flood

176 The citation is from Cicero’s Cato Maior de Senectute (Cato the Elder on Old Age). The text is a eulogy to old age. The lines Jung cites are italicized in the followingpassage: “Omnino, ut mihi quidem videtur, rerum omnium satietas vitaefacit satietatem. Sunt pueritiae studia certa; num igitur ea desiderant adulescentes? Sunt ineuntisadulescentiae: num ea constans iam requirit aetas quae media dicitur? Sunt etiam eius aetatis; ne ea quidem quaeruntur in senectute. Sunt extrema quaedam studiasenectutis: ergo, ut superiorum aetatum studia occidunt, sic occidunt etiam senectutis; quod cum evenit, satietas vitae tempus maturum mortis affert” (Tullii Ciceronis, CatoMaior de Senectute, ed. Julius Sommerbrodt [Berlin: Weidmannsche Buchhandlung, 1873]). Translation: “Undoubtedly as it seems to me at least, satiety of all things causessatiety of life. Boyhood has certain pursuits: does adolescence yearn for them? Adolescence has its pursuits: does the matured or so-called middle stage of life need them?Maturity, too, has such as not even sought in old age, and finally, there are those suitable to old age. Therefore as the pleasures and pursuits of the earlier periods oflife fall away, so also do those of old age; and when that happens one is satiated of life and the time is ripe for death” (Cicero, De Senectute, De Amicitia, De Divinatione [London:William Heinemann, 1927], pp. 86-88, tr. mod.).

177 Black Book 4 has: "paranoid form of Dementia praecox” (p. 16).

178 In the Draft a passage occurs here, a paraphrase of which follows: Since I was a thinker, my feeling was the lowest, oldest, and least developed. When I was brought upagainst the unthinkable through my thinking and what was unreachable through my thought power, then I could only press forward in a forced way. But I overloadedon one side, and the other side sank deeper. Overloading is not growth, which is what we need (p. 376).

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in. Chaos is not single, but an unending multiplicity. It is notformless, otherwise it would be single, but it is filled withfigures that have a confusing and overwhelming effect due totheir fullness.179

These figures are the dead, not just your dead, that is, all theimages of the shapes you took in the past, which your ongoing lifehas left behind, but also the thronging dead of human history,the ghostly procession of the past, which is an ocean comparedto the drops of your own life span. I see behind you, behind themirror of your eyes, the crush of dangerous shadows, the dead,who look greedily through the empty sockets of your eyes, whomoan and hope to gather up through you all the loose ends ofthe ages, which sigh in them. Your cluelessness does not proveanything. Put your ear to that wall and you will hear the rustlingof their procession.

Now you know why you lodged the simplest and most easilyexplained matters in just that spot, why you praised that peacefulseat as the most secure: so that no one, least of all yourself,would unearth the mystery there. For this is the place whereday and night agonizingly merge. What you excluded from yourlife, what you renounced and damned, everything that was andcould have gone wrong, awaits you behind that wall before whichyou sit quietly.

If you read the books of history, you will find men who soughtthe strange and incredible, who ensnared themselves and whowere held captive by others in wolves5 lairs; men who sought thehighest and the lowest, and who were wiped by fate, incomplete,from the tablets of the living. Few of the living know of them, andthese few appreciate nothing about them, but shake their heads atsuch delusion.

While you mock them, one of them stands behind you, pantingfrom rage and despair at the fact that your stupor does not attendto him. Fie besieges you in sleepless nights, sometimes he takeshold of you in an illness, sometimes he crosses your intentions.He makes you overbearing and greedy, he pricks your longing foreverything, which avails you nothing, he devours your success indiscord. He accompanies you as your evil spirit, to whom you cangrant no release.

Have you heard of those dark ones who roamed incognitoalongside those who ruled the day, conspiratorially causingunrest? Who devised cunning things and did not shrink from anycrime to honor their God?

Beside them place Christ, who was the greatest among them.It was too little for him to break the world, so he broke himself.And therefore he was the greatest of them all, and the powersof this world did not reach him. But I speak of the dead whofell prey to power, broken by force and not by themselves. Theirhordes people the land of the soul. If you accept / them, they fillyou with delusion and rebellion against what rules the world. Fromthe deepest and from the highest they devised the most danger-ous things. They were not of a common nature, but fine blades ofthe hardest steel. They would have nothing to do with the smalllives of men. They lived on the heights and accomplished thelowest. They forgot only one thing: they did not live their animal.

The animal does not rebel against its own kind. Consideranimals: how just they are, how well-behaved, how they keepto the time-honored, how loyal they are to the land that bearsthem, how they hold to their accustomed routes, how they care

for their young, how they go together to pasture, and how theydraw one another to the spring. There is not one that concealsits overabundance of prey and lets its brother starve as a result.There is not one that tries to enforce its will on those of its ownkind. Not a one mistakenly imagines that it is an elephant whenit is a mosquito. The animal lives fittingly and true to the life of itsspecies, neither exceeding nor falling short of it.

He who never lives his animal must treat his brother like ananimal. Abase yourself and live your animal so that you will beable to treat your brother correctly. You will thus redeem all thoseroaming dead who strive to feed on the living. And do not turnanything you do into a law, since that is the hubris of power.180

When the time has come and you open the door to the dead,your horrors will also afflict your brother, for your countenanceproclaims the disaster. Hence withdraw and enter solitude, sinceno one can give you counsel if you wrestle with the dead. Do notcry for help if the dead surround you, otherwise the living willtake flight, and they are your only bridge to the day. Live the lifeof the day and do not speak of mysteries, but dedicate the nightto bringing about the salvation of the dead.

For whoever well-meaningly tears you away from the dead hasrendered you the worst service, since he has torn your life branchfrom the tree of divinity. He also sins against restoring whatwas created and later subjugated and lost.181 “For the earnestexpectation of the creature waiteth for the manifestation of thesons of God. For the creature was made subject to vanity, notwillingly, but by reason of him who hath subjected the same inhope, because the creature itself also shall be delivered fromthe bondage of corruption into the glorious liberty of the childrenof God. For we know that the whole creation groaneth andtravaileth in pain together until now.55

Every step upward will restore a step downward so that thedead will be delivered into freedom. The creating of the newshrinks from the day since its essence is secret. It prepares thedestruction of precisely this day in the hope of leading it overinto a new creation. Something evil is attached to the creationof the new, which you cannot proclaim loudly. The animal thatlooks for new hunting grounds cowers slinking and sniffing ondark paths and does not want to be surprised.

Please consider that it is the suffering of the creative that theycarry something evil in them, a leprosy of the soul that separatesthem from its danger. They could praise their leprosy as a virtueand could indeed do so out of virtuousness. But this would bedoing what Christ does, and would therefore be his imitation.For only one was Christ and only one could violate the laws as hedid. It is impossible to commit higher infringements on his path.Fulfill that which comes to you. Break the Christ in yourself sothat you may arrive at yourself and ultimately at your animalwhich is well-behaved in its herd and unwilling to infringe itslaws. May it suffice in terms of transgression that you do notimitate Christ, since thereby you take a step back from Christianityand a step beyond it. Christ brought salvation through adeptness,and ineptitude will save you.

Have you counted the dead whom the master of sacrificehonored? Have you asked them for whose sake they believethey have suffered death? Have you entered the beauty of theirthoughts and the purity of their intention? “And they shall go forth,and look upon the carcasses of the men that have transgressed

179 Jung’s marginal note to the calligraphic volume: “26.1.1919.” The date appears to refer to when this section was transcribed into the calligraphic volume.

180 In 1930, Jung said in a seminar: “We are prejudiced in regard to the animal. People don’t understand when I tell them they should become acquainted with their animalsor assimilate their animals. They think the animal is always jumping over walls and raising hell all over town. Yet in nature the animal is a well-behaved citizen. It ispious, it follows the path with great regularity it does nothing extravagant. Only man is extravagant. So if you assimilate the character of the animal you become apeculiarly law-abiding citizen, you go very slowly, and you become very reasonable in your ways, in as much as you can afford it” (Visions I, p. 168).

181 The Handwritten Draft has in the margin: “Rom 8 19” (p. 863). What follows in the text is a citation from Romans 8:19-22.

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against me: for their worm shall not die, neither shall their firebe quenched/18-

Thus do penance, consider what fell victim to death for thesake of Christianity, lay it before you and force yourself to acceptit. For the dead need salvation. The number of the unredeemeddead has become greater than the number of living Christians;therefore it is time that we accept the dead.183

Do not throw yourself against what has become, enraged orbent on destruction. What will you put in its place? Do you notknow that if you are successful in destroying what has become,you will then turn the will of destruction against yourself? Butanyone who makes destruction their goal will perish throughself-destruction. Much rather respect what has become, sincereverence is a blessing.

Then turn to the dead,184 listen to their lament and acceptthem with love. Be not their blind spokesman,185 / [Image 105]186/ there are prophets who in the end have stoned themselves. Butwe seek salvation and hence we need to revere what has becomeand to accept the dead, who have fluttered through the air andlived like bats under our roofs since time immemorial. The newwill be built on the old and the meaning of what has become willbecome manifold. Your poverty in what has become you will thusdeliver into the wealth of the future.

What seeks to distance you from Christianity and its holy ruleof love are the dead, who could find no peace in the Lord sincetheir uncompleted work has followed them. A new salvation is alwaysa restoring of the previously lost. Did not Christ himself restorebloody human sacrifice, which better customs had expelled fromsacred practice since days of old? Did he not himself reinstatethe sacred practice of the eating of human sacrifice? In yoursacred practice that which earlier laws condemned will once againbe included.

However, just as Christ brought back human sacrifice and theeating of the sacrificed, all this happened to him and not to hisbrother, since Christ placed above it the highest law of love, sothat no brother would come to harm as a result, but so that allcould rejoice in the restoration. The same thing happened as inancient times, but now under the law of love.187 So if you have noreverence for what has become, you will destroy the law of love.188And what will become of you then? You will be forced to restorewhat was before, namely violent deeds, murder, wrongdoing, andcontempt of your brother. And one will be alien to the other, andconfusion will rule.

Therefore you should have reverence for what has become, sothat the law of love may become redemption through the restorationof the lower and of the past, not perdition through the boundlessmastery of the dead. But the spirits of those who die beforetheir time will live, for the sake of our present incompleteness,in dark hordes in the rafters of our houses and besiege our earswith urgent laments, until we grant them redemption throughrestoring what has existed since ancient times under the ruleof love.

What we call temptation is the demand of the dead whopassed away prematurely and incomplete through the guilt of thegood and of the law. For no good is so complete that it could notdo injustice and break what should not be broken.

We are a blinded race. We live only on the surface, only inthe present, and think only of tomorrow. We deal roughly withthe past in that we do not accept the dead. We want to workonly with visible success. Above all we want to be paid. We wouldconsider it insane to do hidden work that does not visibly servemen. There is no doubt that the necessity of life forced us toprefer only those fruits one can taste. But who suffers more fromthe tempting and misleading influence of the dead than thosewho have gone wholly missing on the surface of the world?

There is one necessary but hidden and strange work—amajor work—which you must do in secret, for the sake of thedead. He who cannot attain his own visible field and vineyardis held fast by the dead, who demand the work of atonementfrom him. And until he has fulfilled this, he cannot get tohis outer work, since the dead do not let him. He shall haveto search his soul and act in stillness at their behest and completethe mystery, so that the dead will not let him. Do not lookforward so much, but back and into yourself, so that you will notfail to hear the dead.

It belongs to the way of Christ that he ascends with fewof the living, but many of the dead. His work was the salvationof the despised and lost, for whose sake he was crucified betweentwo criminals.

I suffer my agony between two madmen. I enter the truth if Idescend. Become accustomed to being alone with the dead. It isdifficult, but this is precisely how you will discover the worth ofyour living companions.

What the ancients did for their dead! You seem to believethat you can absolve yourself from the care of the dead, andfrom the work that they so greatly demand, since what is dead

182 This is a citation from Isaiah 24:66.

183 The Draft continues: “We were led by a prophet, whose proximity to God had driven him insane. He raged blindly against Christianity in his sermon, but he was thechampion of the dead who had appointed him their spokesman and resounding trumpet. He shouted in a deafening voice so that many would hear him, and the powerof his language also burned those who resisted death. He preached the struggle against Christianity. This was good, too31 (p. 387). The reference is to Nietzsche.

184 The Draft continues: “whose champion you are” (p. 388).

185 The Draft continues: “like that raving prophet who did not know whose cause he was promoting, but instead believed himself to be speaking on his own behalf andthought he was the will of destruction” (p. 388). The reference is to Nietzsche.

186 In 1930, Jung anonymously reproduced this image in “Commentary on ‘The Secret of the Golden Flower5 “as a mandala painted by a male patient during treatment.He described it as follows: “In the centre, the white light, shining in the firmament; in the first circle, protoplasmic life-seeds; in the second, rotating cosmic principleswhich contain the four primary colors; in the third and fourth, creative forces working inward and outward. At the cardinal points, the masculine and feminine souls,both again divided into light and dark” (CW13, A6). He reproduced it again in 1952 in “Concerning mandala symbolism” and wrote: “Picture by a middle-aged man.

In the center is a star. The blue sky contains golden clouds. At the four cardinal points we see human figures: at the top, an old man in the attitude of contemplation;at the bottom, Loki or Hephaestus with red, flaming hair, holding in his hands a temple. To the right and left are a light and dark female figure. Together they indicatefour aspects of the personality, or four archetypal figures belonging, as it were, to the periphery of the self. The two female figures can be recognized without difficultyas the two aspects of the anima. The old man corresponds to the archetype of meaning, or of the spirit, and the dark chthonic figure to the opposite of the Wise OldMan, namely the magical (and sometimes destructive) Luciferian element. In alchemy it is Hermes Trismegistus versus Mercurms, the evasive ‘trickster.5 The circleenclosing the sky contains structures or organisms that look like protozoa. The sixteen globes painted in four colors just outside the circle derived originally from aneye motif and therefore stand for the observing and discriminating consciousness. Similarly, the ornaments in the next circle, all opening inward, are rather like ves-sels pouring out their content toward the center. [Fn: There is a similar conception in alchemy, in the Ripley Scrowle and its variants (Psychology and Alchemy, fig 257).There it is the planetary Gods who are pouring their qualities into the bath of rebirth.] On the other hand the ornaments along the rim open outward, as if to receivesomething from outside. That is, in the individuation process what were originally projections stream back ‘inside5 and are integrated into the personality again. Here,in contrast to Figure 25, ‘Above5 and ‘Below,5 male and female, are integrated, as in the alchemical hermaphrodite” (CW 9,1, §682). On March 21,1950, he wrote toRaymond Piper concerning the same image: “The other picture is by an educated man about 40 years old. He produced this picture also as an at-first unconsciousattempt to restore order in the emotional state he was in which had been caused by an invasion of unconscious contents” (Letters I, p. 550).

187 The Draft continues: “Not one title of Christian law is abrogated, but instead we are adding a new one: accepting the lament of the dead” (p. 390).

188 The Draft continues: “It is nothing other than common evil desire, nothing but everyday temptation, as long as you do not know that it is what the dead demand. Butas long as you know about the dead, you will understand your temptation. As long as it is no more than evil desire, what can you do about it> Damn it, regret it, arise

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is past. You excuse yourself with your disbelief in the immortalityof the soul. Do you think that the dead do not exist becauseyou have devised the impossibility of immortality? You believein your idols of words. The dead produce effects, that issufficient. In the inner world there is no explaining away aslittle as you can explain away the sea in the outer world. Youmust finally understand your purpose in explaining away namelyto seek protection.189

I accepted the chaos, and in the following night, my soulapproached me. / [Image 107] /

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[HI 108] 191 My soul spoke to me in a whisper, urgently andalarmingly: “Words, words, do not make too many words. Besilent and listen: have you recognized your madness and do youadmit it? Have you noticed that all your foundations are completelymired in madness? Do you not want to recognize your madnessand welcome it in a friendly manner? You wanted to accept every-thing. So accept madness too. Let the light of your madness shine,and it will suddenly dawn on you. Madness is not to be despisedand not to be feared, but instead you should give it life.”

I: “Your words sound hard and the task you set me is difficult.”

S: “If you want to find paths, you should also not spurn madness,since it makes up such a great part of your nature.”

I: “I didn't know that this is so.” j

S: “Be glad that you can recognize it, for you will thus avoidbecoming its victim. Madness is a special form of the spirit andclings to all teachings and philosophies, but even more to dailylife, since life itself is full of craziness and at bottom utterlyillogical. Man strives toward reason only so that he can makerules for himself. Life itself has no rules. That is its mysteryand its unknown law. What you call knowledge is an attempt toimpose something comprehensible on life.”

I: “That all sounds very desolate, but nevertheless it promptsme to disagree.”

S: “Yon have nothing to disagree with—you are in the madhouse.”There stands the fat little professor—had he spoken this way?And had I taken him for my soul?

Prof: “Yes, my dear, you are confused. Your speech iscompletely incoherent.”

I: “I too believe that Fve completely lost myself. Am I reallycrazy? It's all terribly confusing.”

Prof: “Have patience, everything will work out. Anyway,sleep well.”

I: “Thankyou, but Im afraid.”

Everything inside me is in utter disarray Matters are becomingserious, and chaos is approaching. Is this the ultimate bottom?Is chaos also a foundation? If only there weren't these terriblewaves. Everything breaks asunder like black billows. Yes, I see

and understand: it is the ocean, the almighty nocturnal tide—aship moves there—a large steamer—Fm just about to enter thesmoking parlor—many people—beautiful clothes—they all lookat me astonished—someone comes up to me and says: “Whats thematter? You look just like a ghost! What happened?”

I: “Nothing—that is—I believe that I have gone crazy—thefloor sways—everything moves—”

Someone: “The sea is somewhat rough this evening, that'sall—have a hot toddy—you're seasick.”

I: “You're right, I am seasick, but in a special way—Fm reallyin a madhouse.”

Someone: “Well now, you're joking again, life is returning.”

I: “Do you call that wit? Just now the professor pronouncedme truly and utterly mad.”

The fat little professor is actually sitting at a green-coveredtable playing cards. He turns toward me when he hears me speakand laughs: “Well, where did you get to? Come here. Would youlike a drink too? You’re quite a character, I must say You've putall the ladies in quite a flurry this evening.”

I: “Professor, for me this is no longer a joke. Just now I wasyour patient—”

The parlor erupts in unbridled laughter.

Prof: “I hope that I haven't upset you too much.”

I: “Well, to be committed is no small matter.”

The person to whom I had been speaking before suddenlycomes up to me and looks me in the face. He is a man with a blackbeard, a tousled head of hair, and dark shining eyes. He speaks tome vehemently: “Something worse happened to me, it’s five yearsnow that Fve been here.”

I realize that it is my neighbor, who has apparently awakenedfrom his apathy and is now sitting on my bed. He goes on speakingfiercely and urgently: “But I am Nietzsche, only rebaptized, I amalso Christ, the Savior, and appointed to save the world, but theywon’t let me.”

I: “Who won't let you?”

The fool: “The devil. We are in Hell. But of course, you haven'tnoticed it yet. I didn't realize until the second year of my timehere that the director is the devil.”

I: “You mean the professor? That sounds incredible.”

The fool: “You're an ignoramus. I was supposed to marry themother of God long ago.192 But the professor, that devil, has herin his power. Every evening when the sun goes down he gets herwith child. In the morning before sunrise she gives birth to it.Then all the devils come together and kill the child in a gruesome/ [Image 109]193 / manner. I distinctly hear his cries.”

I: “But what you have told me is pure mythology.”

The fool: “You're crazy and understand nothing of it. Youbelong in the madhouse. My God, why does my family alwaysshut me in with crazy people? 1'm supposed to save the world,1'm the Savior!”

He lies down again and sinks back into his lassitude. I clutchthe sides of my bed to protect myself against the terrible waves.

I stare at the wall, so that I can at least latch onto something with

anew, only to stumble again and mock and loathe yourself, but definitely despise and pity yourself. But if you know what the dead demand, temptation will become thewellspring of your best work, indeed of the work of salvation: When Christ ascended after completing his work, he led those up with him who had died prematurelyand incomplete under the law of hardship and alienation and raw violence. The lamentations of the dead filled the air at the time, and their misery became so loudthat even the living were saddened, and became tired and sick of life and yearned to die to this world already in their living bodies. And thus you too lead the dead totheir completion with your work of salvation” (pp. 390-91).

189 The Draft continues: “You employ old word magic to protect yourself through superstition for you are still a powerless child of the old wood. But we can see behindyour word magic, and it is rendered feeble, and nothing protects you against the chaos other than acceptance” (p. 395).

190 Third night.

191 January 18, 1914.

192 I11 The Relations between the I and the Unconscious (1928), Jung refers to a case of a man with paranoid dementia he encountered during his time at the Burgholzli who wasin telephonic communication with the Mother of God (CW 7, §229).

193 Image legend: “This man of matter rises up too far in the world of the spirits, but there the spirit of the heart bores through him with a golden ray. He falls with joyand disintegrates. The serpent, who is evil, could not remain in the world of spirits.”

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my eyes. A horizontal line runs along the wall, which is painted adarker color beneath. A radiator stands in front of it—it is a railingand I can see the sea beyond it. The line is the horizon. And therethe sun now rises in red glory, solitary and magnificent—in it is across from which a serpent hangs—or is it a bull, slit open, as atthe slaughterhouse, or is it an ass? I suppose it is really a ram witha crown of thorns—or is it the crucified one, myself? The sun ofmartyrdom has arisen and is pouring bloody rays over the sea.This spectacle lasts a long time, the sun rises higher, its rays growbrighter194 and hotter and the sun burns down white on a blue sea.The swell has subsided. A charitable and quiet summer dawn lieson the shimmering sea. The salty smell of water rises up. A faintwide surf breaks on the sand with a dull thunder, and returnsincessantly, twelve times, the strokes of the world clock195-—thetwelfth hour is complete. And now silence enters. No noise, nobreeze. Everything is rigid and deathly still. I wait, secretly anx-ious. I see a tree arise from the sea. Its crown reaches to Heavenand its roots reach down into Hell. I am completely alone and dis-heartened and gaze from afar. It is as if all life had flown fromme and completely passed into the incomprehensible and fearful.I am utterly weak and incapable. “Salvation,” I whisper. A strangevoice speaks: “There is no salvation here,196 you must remain calm,or you will disturb the others. It is night and the other people wantto sleep.” I see, it’s the attendant. The room is dimly lit by a weaklamp and sadness weighs on the room.

I: “I couldn't find the way.”

He says: “You don't need to find a way now.”

He speaks the truth. The way, or whatever it might be, onwhich people go, is our way, the right way. There are no pavedways into the future. We say that it is this way, and it is. Webuild roads by going on. Our life is the truth that we seek. Onlymy life is the truth, the truth above all. We create the truth byliving it.

[2] This is the night in which all the dams broke, where whatwas previously solid moved, where the stones turned into serpents,and everything living froze. Is this a web of words? If it is, it is ahellish web for those caught in it.

There are hellish webs of words, only words, but what arewords? Be tentative with words, value them well, take safe words,words without catches, do not spin them with one another so thatno webs arise, for you are the first who is ensnared in them.197 For

words have meanings. With words you pull up the underworld.Word, the paltriest and the mightiest. In words the emptinessand the fullness flow together. Hence the word is an imageof God. The word is the greatest and the smallest that mancreated, just as what is created through man is the greatest andthe smallest.

So if I fall prey to the web of words, I fall prey to the greatestand the smallest. I am at the mercy of the sea, of the inchoatewaves that are forever changing place. Their essence is movementand movement is their order. He who strives against waves isexposed to the arbitrary. The work of men is steady but it swimsupon chaos. The striving of men seems like lunacy to him whocomes from the sea. But men consider him mad.198 He who comesfrom the sea is sick. He can hardly bear the gaze of men. For tohim they all seem to be drunk and foolish from sleep-inducingpoisons. They want to come to your rescue, and as for acceptinghelp, for sure you would like less of that, rather than swindlingyour way into their company and being completely like one whohas 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 thisswaying means. He has seen the order and the disorder of theendless, he knows the unlawful laws. He knows the sea and cannever forget it. The chaos is terrible: days full of lead, nightsfull of horror.

But just as Christ knew that he was the way, the truth, and thelife, in that the new torment and the renewed salvation came intothe world through him,1991 know that chaos must come over men,and that the hands of those who unknowingly and unsuspectinglybreak through the thin walls that separate us from the sea arebusy. For this is our way, our truth, and our life.

Just as the disciples of Christ recognized that God hadbecome flesh and lived among them as a man, we now recognizethat the anointed of this time is a God who does not appear inthe flesh; he is no .man and yet is a son of man, but in spirit andnot in flesh; hence he can be born only through the spirit of menas the conceiving womb of the God.200 What is done to this Godyou do to the lowest in yourself, under the law of love accordingto which nothing is cast out. For how else should your lowest besaved from depravity? / [Image 111]201 / Who should accept thelowest in you, if you do not? But he who does it not from love

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194 Jungs marginal note to the calligraphic volume: “22.3.1919.” This seems to refer to when this passage was transcribed into the calligraphic volume.

195 In Psychology and Religion (1938), Jung commented on the symbolism of the world clock (CW 11, §noff).

196 In Dantes Commedia, the following lines are inscribed over the gates of Hell: “Abandon every hope, you who enter” (canto 3, line 9). See The Divine Comedy of DanteAligheri, vol. 1., ed. and tr. Robert Durling (New York: Oxford University Press), p. 55.

197 The Draft continues: “For words are not merely words, but have meanings for which they are set. They attract these meanings like daimonic shadows” (p. 403).

198 The Draft continues: “Once you have seen the chaos, look at your face: you saw more than death and the grave, you saw beyond and your face bears the mark of onewho has seen chaos and yet was a man. Many cross over, but they do not see the chaos; however the chaos sees them, stares at them, and imprints its features on them.And they are marked forever. Call such a one mad, for that is what he is; he has become a wave and has lost his human side, his constancy” (p. 404).

199 The preceding sentence is crossed out in the Corrected Draft, and Jung has written in the margin: “^IAHMDN identification” (p. 405).

200 Jung elaborated on this issue many years later in Answer to Job (1952), where he studied the historical transformation of Judeo-Christian God images. A major themein this is the continued incarnation of God after Christ. Commenting on the Book of Revelation, Jung argued that: “Ever since John the apocalyptist experiencedfor the first time (perhaps unconsciously) the conflict into which Christianity inevitably leads, mankind is burdened with this: God wanted and wants to becomeman” (CW II, §739). In Jung’s view, there was a direct link between John’s views and Eckhart’s views: “This disturbing invasion engendered in him the image of thedivine consort, whose image lives in every man: of the child, whom Meister Eckhart also saw in the vision. It was he who knew that God alone in his Godhead is notin a state of bliss, but must be born in the human soul. The incarnation in Christ is the prototype which is continually being transferred to the creature by the HolyGhost” (Ibid., §741). In contemporary times, Jung gave great importance to the papal bull of the Assumptio Maria. He held that it “points to the hierosgamos in thePleroma, and this in turn implies, as we have said, the future birth of the divine child, who, in accordance with the divine trend toward incarnation, will choose as hisbirthplace the empirical man. This metaphysical process is known as the individuation process in the psychology of the unconscious” (Ibid., §755). Through being identifiedwith the continued incarnation of God in the soul, the process of individuation found its ultimate significance. On May 3,1958, Jung wrote to Morton Kelsey: “Thereal history of the world seems to be the progressive incarnation of the deity” (Letters 2, p. 436).

201 Image legend: “The serpent fell dead unto the earth. And that was the umbilical cord of a new birth.” The serpent is similar to the serpent in Image 109. In Black Book7 on January 27,1922, Jung’s soul refers to images 109 and ill. His soul says: “the giant cloud of eternal night is awful. I see a yellow shining stroke on this cloud fromthe top left-hand corner in the irregular shape of a streak of lightning, and behind it an indeterminate reddish light in the cloud. It does not move. I see a dead blackserpent lying beneath the cloud and the lightning. It does not move. Beneath the cloud I see a dead black serpent and the thunderbolt stuck in its head like a spear. Ahand, as large as that of a God, has thrown the spear and everything has frozen to a gloomy image. What is it trying to say. Do you recall that image that you paintedyears ago, the one in which the black and red man with the black and white serpent is struck by the ray of God [i.e., image 109]? This image seems to follow that one,because afterward you also painted the dead serpent [i.e., image III] and did you not behold a gloomy image this morning, of that man in the white robe and a blackface, like a mummy?” I: “How now, what is this supposed to mean?” Soul: “It is an image of your self” (p. 57).

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but from pride, selfishness, and greed, is damned. None of thedamnation is cast out either.202

If you accept the lowest in you, suffering is unavoidable, sinceyou do the base thing and build up what lay in ruin. There aremany graves and corpses in us, an evil stench of decomposition.203Just as Christ through the torment of sanctification subjugatedthe flesh, so the God of this time through the torment ofsanctification will subjugate the spirit. Just as Christ tormentedthe flesh through the spirit, the God of this time will tormentthe spirit through the flesh. For our spirit has become animpertinent whore, a slave to words created by men and nolonger the divine word itself204

The lowest in you is the source of mercy. We take this sicknessupon ourselves, the inability to find peace, the baseness, andthe contemptibility so that the God can be healed and radiantlyascend, purged of the decomposition of death and the mud of theunderworld. The despicable prisoner will ascend to his salvationshining and wholly healed.205

Is there a suffering that would be too great to want to undergofor 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 thelowest in you. But the lowest in you is also the eye of the evil thatstares at you and looks at you coldly and sucks your light downinto the dark abyss. Bless the hand that keeps you up there, thesmallest humanity, the lowest living thing. Quite a few wouldprefer death. Since Christ imposed bloody sacrifice on humanity,the renewed God will also not spare bloodshed.

Wherefore art thou red in thine apparel, and thy garmentslike him that treadeth in the winefatr51 have trodden the winepressalone and no one is with me. I have trodden myself down in myanger, and trampled upon myself in my fury. Hence my bloodhas spattered my clothes, and I have stained my robe. For I haveafforded myself a day of vengeance, and the year to redeemmyself has come. And I looked around, and there was none tohelp; 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 drunkin my fury, and spilt my blood on the earth.206 For I took mymisdeed upon myself so that the God would be healed.

Just as Christ said that he did not come to make peace butbrought the sword,207 so he in whom Christ becomes completewill not give himself peace, but a sword. He will rebel againsthimself and one will be turned against the other in him. He willalso hate that which he loves in himself. He will be castigated inhimself, 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, ourlowest lies on either side of our way. And just as one thief wentto Hell and the other rose up to Heaven, the lowest in us will besundered in two halves on the day of our judgment. The one isdestined for damnation and death, and the other will rise up.208But it will take a long time until you see what is destined fordeath and what is destined for life, since the lowest in you is stillunseparated and one, and in a deep sleep.

If I accept the lowest in me, I lower a seed into the ground ofHell. The seed is invisibly small, but the tree of my life grows fromit and conjoins the Below with the Above. At both ends there isfire and blazing embers. The Above is fiery and the Below is fiery.Between the unbearable fires grows your life. You hang betweenthese two poles. In an immeasurably frightening movement thestretched hanging welters up and down.209

We thus fear our lowest, since that which one does not possessis forever united with the chaos and takes part in its mysteriousebb and flow. Insofar as I accept the lowest in me—precisely thatred glowing sun of the depths—and thus fall victim to theconfusion of chaos, the upper shining sun also rises. Thereforehe 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 taughtthem: “Be crafty like serpents and guileless like doves.”210 Forcraftiness counsels against chaos, and guilelessness veils its

202 The Draft continues: “But who does this under the law of love will move beyond suffering, sit at the table with the anointed and behold Gods glory” (p. 406).

203 The Draft continues: “But God will come to those who take their suffering upon themselves under the law of love, and he will establish a new bond with them. For itis predicted that the anointed is supposed to return, but no longer in the flesh, but in the spirit. And just as Christ guided the flesh upward through the torment ofsalvation, the anointed of this time will guide the spirit upward through the torment of salvation” (p. 407).

204 The Draft continues: “The lowest in you is the stone that the builders discarded. It will become the cornerstone. The lowest in you will grow like a grain of rice fromdry soil, shooting up from the sand of the most barren desert, and rise and stand very tall. Salvation comes to you from the discarded. Your sun will rise from muddyswamps. Like all others, you are annoyed at the lowest in you because its guise is uglier than the image of yourself that you love. The lowest in you is the most despisedand least valued, full of pain and sickness. He is despised so much that one hides one's face from him, that he is held in no respect whatsoever, and it is even said thathe does not exist because one is ashamed for his sake and despises oneself. In truth, it carries our sickness and is ridden with our pain. We consider him the one who

is plagued and punished by God on account of his despicable ugliness. But he is wounded, and exposed to madness, for the sake of our own justice; he is crucified andsuppressed for the sake of our own beauty We leave him to punishment and martyrdom that we might have peace. But we will take his sickness upon ourselves, andsalvation will come to us through our own wounds” (pp. 407-8). The first lines refer to Psalm 118:22. The passage echoes Isaiah 53, which Jung cited above, p. 229.

205 The Draft continues: “Why should our spirit not take upon itself torment and restlessness for the sake of sanctification? But all this will come over you, for I alreadyhear the steps of those who bear the keys to open the gates of the depths. The valleys and mountains that resound with the noise of battles, the lamentation arisingfrom innumerable inhabited sites is the omen of what is to come. My visions are truth for I have beheld what is to come. But you are not supposed to believe me,because otherwise you will stray from your path, the right one, that leads you safely to your suffering that I have seen ahead. May no faith mislead you, accept yourutmost unbelief, it guides you on your way. Accept your betrayal and infidelity, your arrogance and your better knowledge, and you will reach the safe and secure routethat leads you to your lowest; and what you do to your lowest, you will do to the anointed. Do not forget this: Nothing of the law of love is abrogated, but much hasbeen added to it. Cursed unto himself is he who kills the one capable of love in himself, for the horde of the dead who died for the sake of love is immeasurable, andthe mightiest among these dead is Christ the Lord. Holding these dead in reverence is wisdom. Purgatory awaits those who murder the one in themselves who iscapable of love. You will lament and rave against the impossibility of uniting the lowest in you with the law of those who love. I say to you: Just as Christ subjugatedthe nature of the physical to the spirit under the law of the word of the father, the nature of the spirit shall be subjugated to the physical under the law of Christ’scompleted work of salvation through love. You are afraid of the danger; but know that where God is nearest, the danger is greatest. How can you recognize theanointed one without any danger? Will one ever acquire a precious stone with a copper coin? The lowest in you is what endangers you. Fear and doubt guard the gatesof your way. The lowest in you is the unforeseeable for you cannot see it. Thus shape and behold it. You will thus open the floodgates of chaos. The sun arises fromthe darkest, dampest, and coldest. The unknowing people of this time only see the one; they never see the other approaching them. But if the one exists, so does theother” (pp. 409-10). Jung here implicitly cites the opening lines of Friedrich Holderlin’s "Patmos,” which was one of his favorite poems: “Near is / the God, and hardto grasp. / But where danger is, / salvation also grows.” Jung discussed this in Transformations and Symbols of the Libido (1912, CW B, §6$if).

206 These lines actually cite Isaiah 63:2-6.

207 Matthew 1034: “Think not that I am come to send peace on earth: I came not to send peace, but a sword.”

208 In Answer to Job (1952), Jung wrote of Christ on the cross: “This picture is completed by the two thieves, one whom goes down to hell, the other into paradise. Onecould hardly imagine a better representation of the oppositeness of the central Christian symbol” (CW II, §659).

209 Dieterich notes that in Plato’s Gorgias, there is the motif that transgressors hang in Hades (Nekyta, p. 117). In Jung’s list of references at the back of his copy of Nekyia,he noted: “117 hanging.”

210 Matthew lO:i6: “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.”

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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 theirdemands grew ever louder. And both the noble and the wickedrose up again and, unaware, broke the law of the mediator. Theyflung open doors both above and below They drew many afterthem to higher and lower madness, thereby sowing confusionand preparing the way of what is to come.

But he who goes into the one and not also at the same timeinto the other by accepting what comes toward him, will simplyteach and live the one and turn it into a reality. For he will beits victim. When you go into the one and hence consider theother approaching you as your enemy, you will fight againstthe other. You will do so because you fail to recognize thatthe other is also in you. On the contrary, you think that theother comes somehow from without and you think that youalso catch sight of it in the views and actions of your fellowmen which clash with yours. You thus fight the other and arecompletely blinded.

But he who accepts what approaches him because it is also inhim, quarrels and wrangles no more, but looks into himself andkeeps silent. / [Image 113]211 /

He sees the tree of life, whose roots reach into Hell and whosetop touches Heaven. He also no longer knows differences:212who is right?5 What is holy?5 What is genuine?5 What isgood? What is correct? He knows only one difference: thedifference between below and above. For he sees that the treeof life grows from below to above, and that it has its crownat the top, clearly differentiated from the roots. To him this isunquestionable. Hence he knows the way to salvation.

To unlearn all distinctions save that concerning direction ispart of your salvation. Hence you free yourself from the old curseof the knowledge of good and evil. Because you separated goodfrom evil according to your best appraisal and aspired only to thegood and denied the evil that you committed nevertheless and

failed to accept, your roots no longer suckled the dark nourishmentof the depths and your tree became sick and withered.

Therefore the ancients said that after Adam had eaten theapple, the tree of paradise withered.213 Your life needs the dark.But if you know that it is evil, you can no longer accept it and yousuffer anguish and you do not know why. Nor can you accept it asevil, else your good will reject you. Nor can you deny it since youknow good and evil. Because of this the knowledge of good andevil was an insurmountable curse.

But if you return to primal chaos and if you feel and recognizethat which hangs stretched between the two unbearable poles offire, you will notice that you can no longer separate good and evilconclusively, neither through feeling nor through knowledge, butthat you can discern the direction of growth only from below toabove. You thus forget the distinction between good and evil, andyou no longer know it as long as your tree grows from below toabove. But as soon as growth stops, what was united in growthfalls apart and once more you recognize good and evil.

You can never deny your knowledge of good and evil toyourself, so that you could betray your good in order to live evil.For as soon as you separate good and evil, you recognize them.They are united only in growth. But you grow if you stand still inthe greatest doubt, and therefore steadfastness in great doubtis a veritable flower of life.

He who cannot bear doubt does not bear himself Such a oneis doubtful; he does not grow and hence he does not live. Doubtis the sign of the strongest and the weakest. The strong havedoubt, but doubt has the weak. Therefore the weakest is closeto the strongest, and if he can say to his doubt: fCI have you,”then he is the strongest.214 But no one can say yes to his doubt,unless he endures wide-open chaos. Because there are so manyamong us who can talk about anything, pay heed to what theylive. What someone says can be very much or very little. Thusexamine his life.

My speech is neither light nor dark, since it is the speech ofsomeone who is growing.

211 Image legend: “This is the image of the divine child. It means the completion of a long path. Just as the image was finished in April 1919, and work on the next imagehad already begun, the one who brought the Q came, as 3>IAHMON [Philemon] had predicted to me. I called him OANHX [Phanes], because he is the newly appearingGod.” O may be the astrological sign for the sun. In the Orphic theogony, Aither and Chaos are born from Chronos. Chronos makes an egg in Aither. The egg splitsinto two, and Phanes, the first of the Gods, appears. Guthrie writes that “he is imagined as marvelously beautiful, a figure of shining light, with golden wings on his shoul-ders, four eyes, and the heads of various animals. He is of both sexes, since he is to create the race of the gods unaided” (Orpheus and Greek Religion: A Study of the OrphicMovement [London: Methuen, 1935, p. 80). In Transformations and Symbols of the Libido (1912) while discussing mythological conceptions of creative force, Jung drew attentionto the “Orphic figure of Phanes, the ‘Shining One/ the first-born, the ‘Father of Eros.’ In Orphic terms, Phanes also denotes Priapos, a god of love, androgynous, and equalto the Theban Dionysus Lysios. The Orphic meaning of Phanes is the same as that of the Indian Kama, the God of love, which is also a cosmogonic principle” (CW B,§223). Phanes appears in Black Book 6 in the autumn of 191b. His attributes match the classical depictions, and he is described as the brilliant one, a God of beautyand light. Jung’s copy of Isaac Cory’s Ancient Fragments of the Phoenician, Chaldean, Egyptian, Tryian, Carthaginian, Indian, Persian, and Other Writers; With an IntroductoryDissertation; And an Inquiry into the Philosophy and Trinity of the Ancients has underlinings in the section containing the Orphic theogony, and a slip of paper and mark by thefollowing statement: “they imagine as the god a conceiving and conceived egg, or a white garment, or a cloud, because Phanes springs forth from these” ([London:William Pickering, 1832], p. 310). Phanes is Jung’s God. On September 28,191b, Phanes is described as a golden bird (Black Book b, p. 119). On February 20,1917, Jungaddresses Phanes as the messenger of Abraxas (ibid., p. ib7). On May 20, 1917, Philemon says that he will become Phanes (ibid., p. 195). On September II, Philemondescribes him as follows: “Phanes is the God who rises agleam from the waters. / Phanes is the smile of dawn. / Phanes is the resplendent day. / He is the immortalpresent. / He is the gushing streams. / He is the soughing wind. / He is hunger and satiation. / He is love and lust. / He is mourning and consolation. / He is promiseand fulfillment. / He is the light that illuminates every darkness. / He is the eternal day. / He is the silver light of the moon. / He is the flickering stars. / He is theshooting star that flashes and falls and lapses. / He is die stream of shooting stars that returns every year. / He is the returning sun and moon. / He is the trailing star thatbrings wars and noble wine. / He is the good and fullness of the year. / He fulfills the hours with life-filled enchantment. / He is love’s embrace and whisper. / He is thewarmth of friendship. / He is the hope that enlivens the void, j He is the magnificence of all renewed suns. / He is the joy at every birth. / He is the blooming flowers. /He is the velvety butterfly’s wing. / He is the scent of blooming gardens that fills the nights. / He is the song of joy. / He is the tree of light. / He is perfection, every-thing done better. / He is everything euphonious. / He is the well-measured. / He is the sacred number. / He is the promise of life. / He is the contract andthe sacred pledge. / He is the diversity of sounds and colors, j He is the sanctification of morning, noon, and evening. / He is the benevolent and the gentle. / He issalvation ... / In truth, Phanes is the happy day .. . / In truth, Phanes is work and its accomplishment and its remuneration. / He is the troublesome task ana theevening calm. / He is the step on the middle way, its beginning, its middle, and its end. / He is foresight. / He is the end of fear. / He is the sprouting seed, the open-ing bud. / He is the gate of reception, of acceptance and deposition. / He is the spring and the desert. / He is the safe haven and the stormy night. / He is the certainty indesperation. / He is the solid in dissolution. / He is the liberation from imprisonment, j He is counsel and strength in advancement. / He is the friend of man, the lightemanating from man, the bright glow that man beholds on his path. / He is the greatness of man, his worth, and his force” (Black Book 7, pp. lb-9). On July 31,1918,Phanes himself says: “The mystery of the summer morning, the happy day, the completion of the moment, the fullness of the possible, born from suffering and joy, thetreasure of eternal beauty, the goal of the four paths, the spring and the ocean of the four streams, the fulfillment of the four sufferings and of the four joys, father andmother of the Gods of the four winds, crucifixion, burial, resurrection, and man’s divine enhancement, highest effect and nonbeing, world and grain, eternity andinstance, poverty and abundance, evolution, death and the rebirth of God, borne by eternally creative power, resplendent in eternal effect, loved by the two mothersand sisterly wives, ineffable pain-ridden bliss, unknowable, unrecognizable, a hair’s breadth between life and death, a river of worlds, canopying the heavens—I giveyou philanthropy, the opal jug of water; he pours water and wine and milk and blood, food for men and Gods. / I give you the joy of suffering and suffering of joy. / Igive you what has been found: the constancy in change and the change in constancy. / The jug made of stone, the vessel of completion. Water flowed in, wine flowed in,milk flowed in, blood flowed in. / The fours winds precipitated into the precious vessel. / The Gods of the four heavenly realms hold its curvature, the two mothersand the two fathers guard it, the fire of the North burns above its mouth, the serpent of the South encircles its bottom, the spirit of the East holds one of its sides and

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[HI 114] 2l6I hear the roaring of the morning wind, whichcomes over the mountains. The night is overcome, when all mylife was subject to eternal confusion and stretched out betweenthe poles of fire.

My soul speaks to me in a bright voice: “The door should belifted off its hinges to provide a free passage between here andthere, between yes and no, between above and below, betweenleft and right. Airy passages should be built between all opposedthings, light smooth streets should lead from one pole to the other.Scales should be set up, whose pointer sways gently. A flame shouldburn that cannot be blown out by the wind. A stream should flowto its deepest goal. The herds of wild animals should move to theirfeeding grounds along their old game paths. Life should proceed,from birth to death, from death to birth, unbroken like the pathof the sun. Everything should proceed on this path.”

Thus speaks my soul. But I toy casually and terribly withmyself. Is it day or night? Am I asleep or awake? Am I alive orhave I already died?

Blind darkness besieges me—a great wall-^a gray worm oftwilight crawls along it. It has a round face and laughs. Thelaughter is convulsive and actually relieving. I open my eyes: thefat cook is standing before me: “You’re a sound sleeper, I mustsay. You’ve slept for more than an hour.”

I: “Really? Have I slept? I must have dreamed, what a dreadfulplay! Did I fall asleep in this kitchen? Is this really the realmof mothers?”217

“Have a glass of water, you re still thoroughly drowsy.”

I: 'Yes, this sleep can make one drunk. Where is my Thomas?There it lies, open at the twenty-first chapter: “My soul, ineverything and yet beyond everything, you must find your rest inthe Lord, for he is the eternal rest of the saints.”218

I read this sentence aloud. Is not every word followed by aquestion mark?

“If you fell asleep with this sentence, you must really have hada beautiful dream.”

I: “I certainly dreamed, and I will think about the dream.Incidentally, can you tell me whose cook you are?”

“The librarian’s. He loves good cooking and I have been withhim for many years.” / [Image 115]219 /

I: “Oh, I had no idea that the librarian had such a cook.”

“Yes, you must know that he’s a gourmet.”

I: “Farewell, madam cook, and thank you for the accommodation.”

“You are most welcome and the pleasure was entirely mine.”

Now I am outside. So that was the librarian’s cook. Does hereally know what food is prepared inside? He has certainly nevergone in there for a temple sleep.220 I think that I’ll return theThomas a Kempis to him. I enter the library.

L: “Good evening, here you are again.”

I: “Good evening, Sir, I’ve come to return the Thomas. I satdown for a bit in your kitchen next door to read, without suspectingthat it’s your kitchen.”

L: “Please, there’s no problem whatsoever. Hopefully my cookreceived you well.”

I: “I can’t complain about the reception. I even had an afternoonsleep over Thomas.”

L: “That doesn’t surprise me. These prayer books areterribly boring.”

I: “Yes, for people like us. But your cook finds the little bookvery edifying.”

L: “Well yes, for the cook.”

I: “Allow me the indiscrete question: have you ever had anincubation sleep in your kitchen?”

L: “No, I’ve never entertained such a strange idea.”

I: “Let me say that you’d learn a lot that way about the natureof your kitchen. Good night, Sir!”

After this conversation I left the library and went outside intothe anteroom where I approached the green curtains. I pushedthem aside, and what did I see? I saw a high-ceilinged hall beforeme—with a supposedly magnificent garden in the background—Klingsor’s magical garden, it occurred to me at once. I hadentered a theater; those two over there are part of the play:Amfortas and Kundry, or rather, just what am I looking at? It isthe librarian and his cook. He is ailing and pale, and has a badstomach, she is disappointed and furious. Klingsor is standing tothe left, holding the feather the librarian used to tuck behind hisear. How closely Klingsor resembles me! What a repulsive play!But look, Parsifal enters from the left. How strange, he also lookslike me. Klingsor venomously throws the feather at Parsifal. Butthe latter catches it calmly.

The scene changes: It appears that the audience, in this caseme, joins in during the last act. One must kneel down as theGood Friday service begins: Parsifal enters—slowly, his head

the spirit of the West the other, / Forever denied it exists forever. Recurring in all forms, forever the same, this one precious vessel, surrounded by the circle of animals,denying itself, and arising in new splendor through its self-denial. / The heart of God and of man. j It is the One and the Many. A path leading across mountains andvalleys, a guiding star on the oceans, in you and always ahead of you. /Perfected, indeed truly perfected is he who knows this. /Perfection is poverty But poverty meansgratitude. Gratitude is love (2 August). / In truth, perfection is sacrifice. / Perfection is joy and anticipation of the shadow. / Perfection is the end. The end means thebeginning, and hence perfection is both smallness and the smallest possible beginning. / Everything is imperfect, and perfection is hence solitude. But solitude seekscommunity Hence perfection means community / I am perfection, but perfected is only he who has attained his limits. / I am the eternal light, but perfect is he whostands between day and night. I am eternal love, but perfect is he who has placed the sacrificial knife beside his love. / I am beauty, but perfect is he who sits against thetemple wall and mends shoes for money. / He who is perfect is simple, solitary, and unanimous. Hence he seeks diversity, community, ambiguity. Through diversity,community, and ambiguity he advances toward simplicity, solitude, and unanimousness. / He who is perfect knows suffering and joy, but I am the bliss beyond joy andsuffering. / He who is perfect knows light and dark, but I am the light beyond day and aarkness. / He who is perfect knows up and down, but I am the height beyondhigh and low. / He who is perfect knows the creating and the created, but I am the parturient image beyond creation and creature. / He who is perfect knows love andbeing loved, but I am the love beyond embrace and mourning. / He who is perfect knows male and female, but I am the One, his father and son beyond masculine andfeminine, beyond child and the aged. / He who is perfect knows rise and fall, but I am the center beyond dawn and dusk. / He who is perfect knows me and hence he isdifferent from me” (Black Book 7, pp. 76-80).

212 Jungs marginal note to the calligraphic volume: 14. IX. 1922.

213 In Transformations and Symbols of the Libido (1912), Jung referred to a legend in which the tree had withered after the fall (CW B, §375).

214 The Draft continues: "Hence Christ taught: Blessed be ye poor, for yours is the kingdom of God” (p. 416). This refers to Luke 6:20.

215 Fourth night.

216 January 19, 1914.

217 In the first act of the second part of Goethe s Faust, Faust has to descend to the realm of the Mothers. There has been much speculation concerning the meaning ofthis term in Goethe. To Eckermann, Goethe stated that the source for the name was from Plutarch. In all likelihood, this was Plutarch’s discussion of the MotherGoddesses in Engyon. (See Cryus Hamlin, ed., Faust [New York: W W Norton, 1976], pp. 328-29.) In 1958, Jung identified the realm of the Mothers with the collectiveunconscious (A Modern Myth: Of Things That Were Seen in the Skies, CW 10, §714).

218 The Imitation of Christ, ch. 21, p. 124.

219 Image legend: “This is the golden fabric in which the shadow of God lives.”

220 Jung is referring to the Greek practices of dream incubation. See C. A. Meier, Healing Dream and Ritual: Ancient Incubation and Modern Psychotherapy (Einsiedeln: DaimonVerlag, 1989).

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covered with a black helmet. The lionskin of Hercules adorns hisshoulders and he holds the club in his hand; he is also wearingmodern black trousers in honor of the church holiday. I bristleand stretch out my hand avertingly but the play goes on. Parsifaltakes off his helmet. Yet there is no Gurnemanz to atone for andconsecrate him. Kundry stands in the distance, covering her headand laughing. The audience is enraptured and recognizes itselfin Parsifal. He is I. I take off my armor layered with history andmy chimerical decoration and go to the spring wearing a whitepenitent’s shirt, where I wash my feet and hands without thehelp of a stranger. Then I also take off my penitent’s shirt andput on my civilian clothes. I walk out of the scene and approachmyself-—I who am still kneeling down in prayer as the audience.I rise and become one with myself.221

[2] What would mockery be, if it were not true mockery?9What would doubt be, if it were not true doubt?5 What wouldopposition be, it if were not true opposition?5 He who wants toaccept himself must also really accept his other. But in the yes notevery no is true, and in the no every yes is a lie. But since I can bein the yes today and in the no tomorrow, yes and no are both trueand untrue. Whereas yes and no cannot yield because they exist,our concepts of truth and error can.

I presume you would like to have certainty with regard to truthand error? Certainty within one or the other is not only possible,but also necessary, although certainty in one is protection andresistance against the other. If you are in one, your certaintyabout the one excludes the other. But how can you then reachthe other? And why can the one not be enough for us? Onecannot be enough for us since the other is in us. And if wewere content with one, the other would suffer great need andafflict us with its hunger. But we misunderstand this hunger andstill believe that we are hungry for the one and strive for it evenmore adamantly.

Through this we cause the other in us to assert its demandson us even more strongly. If we are then ready to recognize theclaim of the other in us, we can cross over into the other to satisfyit. But we can thus reach across, since the other has becomeconscious to us. Yet if our blinding through the one is strong, webecome even more distant from the other, and a disastrous chasmbetween the one and the other opens up in us. The one becomessurfeited and the other becomes too hungry. The satiated grows

lazy and the hungry grows weak. And so we suffocate in fat,consumed by lack.

This is sickness, but you see a lot of this type. It must be so,but it need not be so. There are grounds and causes enough thatit is so, but we also want it not / to be so. For man is affordedthe freedom to overcome the cause, for he is creative in and ofhimself. If you have reached that freedom through the sufferingof your spirit to accept the other despite your highest belief inthe one, since you are it too, then your growth begins.

If others mock me, it is nevertheless them doing this, andI can attribute guilt to them for this, and forget to mock myself.But he who cannot mock himself will be mocked by others.So accept your self-mockery so that everything divine and heroicfalls from you and you become completely human. What isdivine and heroic in you is a mockery to the other in you. Forthe sake of the other in you, set off your admired role whichyou previously performed for your own self and become whoyou are.

He who has the luck and misfortune of a particular talentfalls prey to believing that he is this gift. Hence he is also oftenits fool. A special gift is something outside of me. I am notthe same as it. The nature of the gift has nothing to do withthe nature of the man who carries it. It often even lives at theexpense of the bearer’s character. His character is marked bythe disadvantage of his gift, indeed even through its opposite.Consequently he is never at the height of his gift but alwaysbeneath it. If he accepts his other he becomes capable of bearinghis gift without disadvantage. But if he only wants to live inhis gift and consequently rejects his other, he oversteps themark, since the essence of his gift is extrahuman and a naturalphenomenon, which he in reality is not. All the world sees hiserror, and he becomes the victim of its mockery. Then he saysthat others mock him, while it is only the disregard of his otherthat makes him ridiculous.

When the God enters my life, I return to my poverty for thesake of the God. I accept the burden of poverty and bear all myugliness and ridiculousness, and also everything reprehensiblein me. I thus relieve the God of all the confusion and absurditythat would befall him if I did not accept it. With this I preparethe way for the God’s doing. What should happen? Has thedarkest abyss been emptied and exhausted? Or what stands andwaits down there, impending and red-hot? [Image 117]222

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221 In Parsifal, Wagner presented his reworking of the Grail legend. The plot runs as follows: Titurel and his Christian knights have the Holy Grail in their keeping intheir castle, with a sacred spear to guard it. IClingsor is a sorcerer who seeks the Grail. He has enticed the keepers of the Grail into his magic garden, where there areflower maidens and the enchantress, Kundry. Amfortas, Titurel’s son, goes into the castle to destroy Klingsor but is enchanted by Kundry and lets the sacred spear fall,and Klingsor wounds him with it. Amfortas needs the touch of the spear to heal his wound. Gurnemanz, the oldest of the knights, looks after Kundry, not knowingher role in Amfortas’s wounding. A voice from the Grail sanctuary prophesies that only a youth who is guileless and innocent can regain the spear. Parsifal enters, havingkilled a swan. Not knowing his name or the name of his father, the knights hope that he is this youth. Gurnemanz takes him to Klingsor’s castle. Klingsor orders Kundryto seduce Parsifal. Parsifal defeats Klingsor’s knights. Kundry is transformed into a beautiful woman, and she kisses him. From this, he realizes that Kundry seducedAmfortas, and he resists her. Klingsor hurls the spear at him, and Parsifal seizes it. Klingsor’s castle and garden disappear. After wandering, Parsifal finds Gurnemanz,now living as a hermit. Parsifal is covered in black armor, and Gurnemanz is offended that he is armed on Good Friday Parsifal lays his spear before him, and removeshis helmet and arms. Gurnemanz recognizes him, and anoints him king of the knights of the Grail. Parsifal baptizes Kundry. They go into the castle and ask Amfortasto uncover the Grail. Amfortas asks them to slay him. Parsifal enters and touches his wound with the spear. Amfortas is transfigured, and Parsifal radiantly holds

up the Grail. On May 16,1913, Otto Mensendieck gave a presentation to the Zurich Psychoanalytical Society on “The Grail-Parsifal Saga.” In the discussion, Jung said:“Wagner’s exhaustive treatment of the legend of the Holy Grail and Parsifal would need to be supplemented with the synthetic view that the various figures correspondto various artistic aspirations.—The incest barrier will not serve to explain that Kundry’s ensnarement fails; instead this has to do with the activity of the psyche toelevate human aspirations ever higher” (MZS, p. 20). In Psychological Types (1921), Jung put forward a psychological interpretation of Parsifal (CW 6, §§371-72).

222 Text in image: (Atmavictu); (iuvenis adiutor) [a youthful supporter]; (TEAEXOOPOX) [TELESPHORUS]; (spiritus malus in homnibus quibusdam) [evil spiritin some merfl. Image legend: “The dragon wants to eat the sun and the youth beseeches him not to. But he eats it nevertheless.” Atmaviktu (as spelled there) firstappears in Black Book 6 in 1917. Here is a paraphrase of the fantasy of April 25,1917: The serpent says that Atmaviktu was her companion for thousands of years. Hewas first an old man, and then he died and became a bear. Then he died and became an otter. Then he died and became a newt. Then he died again and came into theserpent. The serpent is Atmaviktu. He made a mistake before then and became a man, while he was still an earth serpent. Jungs soul says that Atmaviktu is a kobold,a serpent conjuror, a serpent. The serpent says that she is the kernel of the self. From the serpent, Atmaviktu transformed into Philemon (p. I79f). There is asculpture of him in Jungs garden in Kiisnacht. In “From the earliest experiences of my life” Jung wrote: “When I was in England in 1920, I carved two similar figuresout of thin branch without having the slightest recollection of that childhood experience. One of them I had reproduced on a larger scale in stone, and this figure nowstands in my garden in Kiisnacht. It was only at that time that the unconscious supplied me with a name. It called the figure Atmavictu—die ‘breath of life.’ It is a further devel-opment of that quasi-sexual object of my childhood, which turned out to be the ‘breath of life,’ the creative impulse. Basically, the manikin is a kabir” (JA, pp. 29-30;cf. Memories, pp. 38—39). The figure of Telesphorus is like Phanes in Image 113. Telesphorus is one of the Cabiri, and the daimon of Aesclepius (see fig. 77, Psychologyand Alchemy, CW 12). Fie was also regarded as a God of healing, and had a temple at Pergamon in Asia Minor. In 1950, Jung carved an image of him in his stone atBollingen, together with a dedication to him in Greek, combining lines from Heraclitus, the Mithraic Liturgy, and Homer (Memories, p. 254).

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117/118 / Which fire has not been put out and which embers are still

ablaze? We sacrificed innumerable victims to the dark depths,and yet it still demands more. What is this crazy desire cravingsatisfaction? Whose mad cries are these? Who among the deadsuffers thus? Come here and drink blood, so that you can speak.223Why do you reject the blood? Would you like milk? Or the redjuice of the vine? Perhaps you would rather have love? Love forthe dead? Being in love with the dead? Are you perhaps demandingthe seeds of life for the faded thousand-year-old body of theunderworld? An unchaste incestuous lust for the dead? Somethingthat makes the blood run cold. Are you demanding a lustycommingling with corpses? I spoke of “acceptance”—-but youdemand “to seize, embrace, copulate?” Are you demanding thedesecration of the dead? That prophet, you say, lay on the child,and placed his mouth on the child’s mouth, and his eyes on itseyes, and his hands on its hands and he thus splays himself overthe boy, so that the child’s body became warm. But he rose againand went here and there in the house before he mounted anewand spread himself over him again. The boy snorted seven times.Then the boy opened his eyes. So shall your acceptance be,so shall you accept, not cool, not superior, not thought out,not obsequious, not as a self-chastisement, but with pleasure,precisely with this ambiguous impure pleasure, whose ambiguityenables it to unite with the higher, with that holy-evil pleasureof which you do not know whether it be virtue or vice, with thatpleasure which is lusty repulsiveness, lecherous fear, sexualimmaturity One wakens the dead with this pleasure.

Your lowest is in a sleep resembling death and needs thewarmth of life which contains good and evil inseparably andindistinguishably. That is the way of life; you can call it neitherevil nor good, neither pure nor impure. Yet this is not the goal,but the way and the crossing. It is also sickness and the beginningof recovery. It is the mother of all abominable deeds and allsalutary symbols. It is the most primordial form of creation, thevery first dark urge that flows through all secret hiding placesand dark passages, with the unintentional lawfulness of water andfrom unexpected places in the loose soil, swelling from the finestcracks to fructify the dry soil. It is the very first, secret teacherof nature, teaching plants and animals the most astonishing andsupremely clever skills and tricks, which we hardly know howto fathom. It is the great sage who has superhuman knowledge,who has the greatest of all the sciences, who makes order outof confusion, and who prophesies the future clairvoyantly out ofungraspable fullness. It is the serpentlike, perishable and beneficial,the dreadfully and ridiculously daimonic. It is the arrow thatalways hits the weakest spot, the spring root which opens thesealed treasure chambers.

You can call it neither clever nor stupid, neither good nor evil,since its nature is inhuman throughout. It is the son of the earth,the dark one whom you should awaken.224 It is man and womanat the same time and immature sex, rich in interpretation andmisinterpretation, so poor in meaning and yet so rich. This is the

dead that cried loudest, that stood right at the bottom and waited,that suffered worst. It desired neither blood nor milk nor winefor the sacrifice of the dead, but the willingness of our flesh. Itslonging paid no heed to the torment of our spirit which struggledand tortured itself to devise what cannot be devised, that hencetore itself apart and sacrificed itself. Not until our spirit laydismembered on the altar did I hear the voice of the son of theearth, and only then did I see that he was the great suffering one,who needed salvation. He is the chosen one since he was the mostrejected. It is bad to have to say this, but perhaps I hear badly, orperhaps I misunderstand what the depths say. It is miserable tosay as much, and yet I must say it.

The depths are silent. He has arisen and now beholds the lightof the sun and is among the living. Restlessness and discord roseup with him, doubt and the fullness of life.

Amen, it is finished. What was unreal is real, what was real isunreal. However, I may not, I do not want to, I cannot. Oh humanwretchedness! Oh unwillingness in us! Oh doubt and despair.

This is really Good Friday upon which the Lord died and descendedinto Hell and completed the mysteries.225 This is the Good Fridaywhen we complete the Christ in us and we descend to Hellourselves. This the Good Friday on which we moan and cry to willthe completion of Christ, for after his completion we go to Hell.

Christ was so powerful that his realm covered all the world andonly Hell lay outside it.

Who succeeded in crossing the borders of this realm withgood grounds, pure conscience, and obeying the law of love?

Who among the living is Christ and journeys to Hell in livingflesh? Who is it that expands the realm of Christ with Hell?

Who is it that is full of drunkenness while sober? Who is it thatdescended from being one into being two? Who is it that toreapart his own heart to unite what has been separated?

I am he, the nameless one, who does not know himself andwhose name is concealed even from himself. I have no name,since I have not yet existed, but have only just become. To myselfI am an Anabaptist and a stranger. I, who I am, am not it. ButI, who will be I before me and after me, am it. In that I abasedmyself, I elevated myself as another. In that I accepted myself, Idivided myself into two, and in that I united myself with myself,

I became the smaller part of myself. I am this in my consciousness.

However, I am thus in my consciousness as if I were also separated

from it. I am / [Image 119]226 / not in my second and greater state, 118/120

as if I were this second and greater one myself, but I am always

in ordinary consciousness, yet so separate and distinct from

it, as if I were in my second and greater state, but without the

consciousness of really being it. I have even become smaller and

poorer, but precisely because of my smallness I can be conscious

of the nearness of the great.

I have been baptized with impure water for rebirth. A fame from thefire of Hell awaited me above the baptismal basin. I have bathed myself withimpurity and I have cleansed myself with dirt. I received him, I accepted

223 In Book 11 of the Odyssey, Odysseus makes a libation to the dead to enable them to speak. Walter Burkert notes: "The dead drink the pourings and indeed the blood—they are invited to come to the banquet, to the satiation with blood; as the libations seep into the earth, so the dead will send good things up above” (Greek Religion,

tr. J. Raffar [Oxford: Basil Blackwell, 1987], pp. 194-95). Jung had used this motif in a metaphorical sense in 1912 in Transformations and Symbols of the Libido: “likeOdysseus, I have sought to allow this shade [Miss Frank Miller] to drink only as much so as to make it speak so it can give away some of the secrets of the under-world” (CW B, §57n). Around 1910, Jung went on a sailing trip with his friends Albert Oeri and Andreas Vischer, during which Oeri read aloud the chapters from theOdyssey dealing with Circe and the nekyia. Jung noted that shortly after this, he “like Odysseus, was presented by fate with a nekyia, the descent into the dark Hades”(Jung/Jaffe, Erinnerungen, Trdume, Gedanken, p. 104). The passage which follows depicting the prophets revival of the child paraphrases Elisha’s revival of the son of theShunammite widow in 2 Kings 4:32-36.

224 See below, p. 327.

225 See above, note 135, p. 243.

226 Image legend: “The accursed dragon has eaten the sun, its belly being cut open and he must not hand over the gold of the sun, together with his blood. This is theturning back of Atmavictu, of the old one. He who destroyed the proliferating green covering is the youth who helped me to kill Siegfried.” The reference is to LiberPrimus, ch. 7, “Murder of the Hero.”

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him, the divine brother, the son of the earth, the two-sexed and impure, andovernight he has become a man. His two incisors have broken through andlight down covers his chin. I captured him, I overcame him, I embraced him.

He demanded much from me and yet brought everything with him. For he isrich; the earth belongs to him. But his black horse has parted from him.

Truly, I have shot down a proud enemy, I have forced a greaterand stronger one to be my friend. Nothing should separate mefrom him, the dark one. If I want to leave him, he follows me likemy shadow If I do not think of him, he is still uncannily near.

He will turn into fear if I deny him. I must amply commemoratehim, I must prepare a sacrificial meal for him. I fill a plate forhim at my table. Much that I would have done earlier for men, Inow must do for him. Hence they consider me selfish, for theydo not know that I go with my friend, and that many daysare consecrated to him.227 But unrest has moved in, a quiet under-ground earthquake, a distant great roaring. Ways have beenopened to the primordial and to the future. Miracles and terriblemysteries are close at hand. I feel the things that were and thatwill be. Behind the ordinary the eternal abyss yawns. The earthgives me back what it hid. / [Image 121]2281229,230 / [Image 12 2]231,232/ [Image 123]233 /

The Three Prophecies

Cap. xviii

[HI 124] 234Wondrous things came nearer. I called my soul andasked her to dive down into the floods, whose distant roaring I couldhear. This happened on 22 January of the year 1914, as recordedin my black book. And thus she plunged into the darkness likea shot, and from the depths she called out: “Will you accept whatI bring?**

227 The Draft continues: “I put many people, books, and thoughts aside for his sake; but even more, I withdrew from the current world and did the plain and simple, andwhat suggested it most immediately, to serve his secret purpose. By serving him, the dark one, I encounter another on the path of mercy If intentions and wishes tormentme, I think, feel, and do what lies closest. Thus what is most remote reaches me1’ (p. 434).

228 In 1944 in Psychology uttd Alchemy, Jung referred to an alchemical representation of a circle quadrated by four “rivers” in the context of a discussion of mandala symbolism(CW 12, §16711). Jung commented on the four rivers of paradise on a number of occasions—see, for instance, Aion, CW §§2, 9, 311, 353, 358, 372.

229 Inscription: “XI. MCMXIX. [11. 1919: This date seems to refer to when this image was painted.] This stone, set so beautifully, is certainly the Lapis Philosophorum.

It is harder than diamond. But it expands into space through four distinct qualities, namely breadth, height, depth, and time. It is hence invisible and you can passthrough it without noticing it. The four streams of Aquarius flow from the stone. This is the incorruptible seed that lies between the father and the mother and preventsthe heads of both cones from touching: it is the monad which countervails the Pleroma.” On the pleroma, see below p. 347. Concerning the reference to the incorruptibleseed, see the dialogue with Ha in the note to image 94, p. 297, n. 157 above.

230 On June 3, 1918, Jung’s soul described Philemon as the joy of the earth: "The daimons become reconciled in the one who has found himself, who is the source of allfour streams, of the source-bearing earth. From his summit waters flow in all four directions. He is the sea that bears the sun; he is the mountain that carries the sun;he is the father of all four great streams; he is the cross that binds the four great daimons. He is the incorruptible seed of nothingness, which falls accidentally throughspace. This seed is the beginning, younger than all other beginnings, older than all endings” (Black Book 7, p. 61). Some of the motifs in this statement may have someconnections with this image. There is a gap between July 1919 and February 1920 in Black Book 7, during which time Jung was presumably writing Psychological Types.

On February 23 he made the following entry: "What lies between appears in the book of dreams, but even more in the images of the red book” (p. 88). In “Dreams”Jung noted around eight dreams during this period, and a vision at night in August 1919 of two angels, a dark transparent mass, and a young woman. This suggeststhat the symbolic process continues in the paintings in the calligraphic volume, which do not appear to have direct cross-references to either the text in Liber Novus

or the Black Books. In 1935, Jung put forward a psychological interpretation of the symbolism of medieval alchemy, viewing the philosopher’s stone—the goal of thealchemical opus—as a symbol of the self (Psychology and Alchemy, CW 12).

231 Inscription: "4 December MCMXIX. [December 4,1919: This date seems to refer to when the image was painted.] This is the back side of the gem. He who is inthe stone has this shadow. This is Atmavictu, the old one, after he has withdrawn from the creation. He has returned to endless history, where he took his beginning.Once more he became stony residue, having completed his creation. In the form of Izdubar he has outgrown and delivered OIAHMQN and Ka from him. OIAHM£2Ngave the stone, Ka the Q.” The final character appears to be the astrological symbol for the sun.

232 On Atmavictu, see note to image 117. On May 20,1917, Philemon said: “As Atmavictu I committed the error and became human. My name was Izdubar> I approachedhim as just that. He paralyzed me. Yes, man paralyzed me and turned me into a dragon’s serpent. Fortunately, I recognized my error, and the fire consumed the serpent.And thus Philemon came into being. My form is appearance. Previously, my appearance was form” (Black Book 7, p. 195). In Memories, Jung said: "Later, Philemonbecame relativized by yet another figure, whom I called Ka. In ancient Egypt the ‘King’s Ka’ was his earthly form, the embodied soul. In my fantasy the ka-soul camefrom below, out of the earth as out of a deep shaft. I did a painting of him, showing him in his earth-bound form, as a herm with base of stone and upper part ofbronze. High up in the painting appears a kingfisher’s wing, and between it and the head of Ka floats a round, glowing nebula of stars. Ka’s expression has somethingdemonic about it—one might also say Mephistophelian. In one hand he holds something like a colored pagoda, or a reliquary, and in the other a stylus with which heis working on the reliquary. He is saying, ‘I am he who buries the Gods in gold and gems.’ Philemon has a lame foot, but was a winged spirit, whereas Ka representeda kind of earth demon or metal demon. Philemon was the spiritual aspect, ‘the meaning,’ Ka, on the other hand was a spirit of nature like the Anthroparion of Greekalchemy—with which at that time I was still unfamiliar. Ka was he who made everything real, but who also obscured the kingfisher spirit, the meaning, or replaced itby beauty, the ‘eternal reflection.’ In time I was able to integrate both figures through the study of alchemy” (pp. 209-10). Wallace Budge notes that “The ka was anabstract individuality or personality which possessed the form and attributes of the man to whom it belonged, and, though its normal dwelling place was in the tombwith the body, it could wander at will; it was independent of the man and could go and dwell in any statue of him” (Egyptian Book of the Dead, p. lxv). In 1928, Jungcommented: “At a rather higher stage of development, where the idea of the soul already exists, not all the images continue to be projected ... but one or the othercomplex has come near enough to consciousness to be felt as no longer strange, but as somehow belonging. Nevertheless, the feeling that it belongs is not at firstsufficiendy strong for the complex to be sensed as a subjective content of consciousness. It remains in a sort of no-man’s-land between consciousness and the unconscious,in the half-shadow, in part belonging or akin to the conscious subject, in part an autonomous being, and meeting consciousness as such. At all events it is not necessarily

I: “CI will accept what you give. I do not have the right to judgeor to reject.53

S: “So listen. There is old armor and the rusty gear of our fathersdown here, murderous leather trappings hanging from them,worm-eaten lance shafts, twisted spear heads, broken arrows, rottenshields, skulls, the bones of man and horse, old cannons, catapults,crumbling firebrands, smashed assault gear, stone spearheads,stone clubs, sharp bones, chipped arrowhead teeth—-everythingthe battles of yore have littered the earth with. Will you acceptall this?55

I: “I accept it. You know better, my soul.55

S: “I find painted stones, carved bones with magical signs,talismanic sayings on hanks of leather and small plates of lead,dirty pouches filled with teeth, human hair and fingernails,timbers lashed together, black orbs, moldy animal skins—all thesuperstitions hatched by dark prehistory Will you accept all this?55

I: “I accept it all, how should I dismiss anything?55

S: “But I find worse: fratricide, cowardly mortal blows, torture,child sacrifice, the annihilation of whole peoples, arson, betrayal,war, rebellion—will you also accept this?55

I: “Also this, if it must be. How can I judge?53

S: “I find epidemics, natural catastrophes, sunken ships, razedcities, frightful feral savagery, famines, human meanness, and fear,whole mountains of fear.55

I: “So shall it be, since you give it.55

S: eT find the treasures of all past cultures, magnificent imagesof Gods, spacious temples, paintings, papyrus rolls, sheets ofparchment with the characters of bygone languages, books fullof lost wisdom, hymns and chants of ancient priests, stories tolddown the ages through thousands of generations.55

I: “That is an entire world—whose extent I cannot grasp. Howcan I accept it?55

S: “But you wanted to accept everything? You do not knowyour limits. Can you not limit yourself?55

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I: “I must limit myself. Who could ever grasp such wealth?”

S: “Be content and cultivate your garden with modesty”235

I: “I will. I see that it is not worth conquering a larger pieceof the immeasurable, but a smaller one instead. A well-tendedsmall garden is better than an ill-tended large garden. Bothgardens are equally small when faced with the immeasurable,but unequally cared for.”

S: “Take shears and prune your trees.”

[2] From the flooding darkness the son of the earth hadbrought, my soul gave me ancient things that pointed to thefuture. She gave me three things: The misery of war, the darknessof magic, and the gift of religion.

If you are clever, you will understand that these three thingsbelong together. These three mean the unleashing of chaos andits power, just as they also mean the binding of chaos. War isobvious and everybody sees it. Magic is dark and no one seesit. Religion is still to come, but it will become evident. Did youthink that the horrors of such atrocious warfare would comeover us? Did you think that magic existed? Did you think abouta new religion? I sat up for long nights and looked ahead at whatwas to come and I shuddered. Do you believe me? I am not tooconcerned. What should I believe? What should I disbelieve? Isaw and I shuddered.

But my spirit could not grasp the monstrous, and could notconceive the extent of what was to come. The force of my longinglanguished, and powerless sank the harvesting hands. I felt theburden of the most terrible work of the times ahead. I saw whereand how, but no word can grasp it, no will can conquer it. I couldnot 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 whatis to come. Little good will come to you from outside. What willcome to you lies within yourself But what lies there! I would liketo avert my eyes, close my ears and deny all my senses; I would liketo be someone among you, who knows nothing and who never sawanything. It is too much and too unexpected. But I saw it and mymemory will not leave me alone.236 Yet I curtail my longing, whichwould like to stretch out into the future, and I return to my smallgarden that presently blooms, and whose extent I can measure. Itshall be well-tended.

The future should be left to those of the future. I return tothe small and the real, for this is the great way, the way of whatis to come. I return to my simple reality, to my undeniable andmost minuscule being. And I take a knife and hold court overeverything that has grown without measure and goal. Forests havegrown around me, winding plants have climbed up me, and I amcompletely covered by endless proliferation. The depths are inex-haustible, they give everything. Everything is as good as nothing.Keep a little and you have something. To recognize and know yourambition and your greed, to gather / [Image 125]237 / 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 liketo force everything which you are not under the yoke of yourwretched knowledge and understanding? Remember that you canknow yourself, and with that you know enough. But you cannotknow others and everything else. Beware of knowing what liesbeyond yourself, or else your presumed knowledge will suffocatethe life of those who know themselves. A knower may knowhimself That is his limit.

With a painful slice I cut off what I pretended to know aboutwhat lies beyond me. I excise myself from the cunning interpretiveloops that I gave to what lies beyond me. And my knife cuts evendeeper and separates me from the meanings that I conferred uponmyself. I cut down to the marrow, until everything meaningfulfalls from me, until I am no longer as I might seem to myself, untilI know only that I am without knowing what I am.

I want to be poor and bare, and I want to stand naked beforethe inexorable. I want to be my body and its poverty. I want to befrom the earth and live its law. I want to be my human animal andaccept all its frights and desires. I want to go through the wail-ing and the blessedness of the one who stood alone with a poorunarmed body on the sunlit earth, a prey of his drives and of thelurking wild animals, who was terrified by ghosts and dreamingof distant Gods, who belonged to what was near and was enemyto the far-off, who struck fire from stones, and whose herds werestolen by unknowable powers that also destroyed the crops of hisfields, and who neither knew nor recognized, but who lived bywhat lay at hand, and received by grace what lay far-off

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obedient to the subject’s intentions, it may even be of a higher order, more often than not a source of inspiration or warning, or of supernatural information.Psychologically such a content could be explained as a partly autonomous complex that is not yet fully integrated. The primitive souls, the Egyptian Ba and Ka, arecomplexes of this kind” (The Relations between the I and the Unconscious, CW 7, §295). In 1955/56, Jung described the Anthroparion in alchemy as “a type of goblin, thatas 7tv8D}ia mpeSpov [devoted spirit], spiritus familiaris, stands by the adept in his work and helps the physician to heal” (Mysterium Coniunctionis, CW 14, §304). TheAnthroparion was seen to represent the alchemical metals ("On the psychology of the Child archetype,” CW 9,1, §268) and appeared in the visions of Zosimos (CW13, pp. 60-62). The painting of Ka that Jung refers to has not come to light. Ka appeared to Jung in a fantasy on October 22,1917, where he introduced himself as theother side of Ha, his soul. It was Ka who had given Ha the runes and the lower wisdom (see note 155, p. 292). His eyes are of pure gold and his body is of black iron.He tells Jung and his soul that they need his secret, which is the essence of all magic. This is love. Philemon says that Ka is Philemon’s shadow (Black Book 7, p. 25ff).On November 20, Ka calls Philemon his shadow, and his herald. Ka says that he is eternal and remains, while Philemon is fleeting and passes on (p. 34). On FebruaryIO, 1918, Ka says that he has built a temple as a prison and grave for the Gods (p. 39). Ka features in Black Book 7 until 1923. During this period, Jung attempts tounderstand the connection among Ka, Philemon, and the other figures, and to establish the right relation to them. On October 15, 1920, Jung discussed an unidentifiedpicture with Constance Long, who was in analysis with him. Some of the comments she noted shed light on his understanding of the relation of Philemon and Ka:"The 2 figures on either side are personifications of dominants ‘fathers.’ The one is the creative father, Ka, the other, Philemon that one whom gives form and law (theformative instinct) Ka would equal Dionysus & P = Apollo. Philemon gives formulation to the things within elements of the collective unc . . . Philemon givesthe idea (maybe of a god) but it remains floating, distant & indistinct because all the things he invents are winged. But Ka gives substance & is called the one whoburies the gods in gold & marble. He has a tendency to misprison them in matter, & so they are in danger of losing their spiritual meaning, & becoming buried instone. So the temple maybe the grave of God, as the church has become the grave of Xt. The more the church develops, the more Xt dies. Ka must not be allowed toproduce too much—you must not depend on substantiation; but if too little substance is produced the creature floats. The transcendent function is the whole. Notthis picture, nor my rationalization of it, but the new and vivifying creative spirit that is the result of the intercourse between the consc. intelligence and the creativeside. Ka is sensation, P is intuition, he is too supra-human (he is Zarathustra, extravagantly superior in what he says & cold. (CGJ has not printed the questionshe addressed to P nor his answers) ... Ka & Philemon are bigger than the man, they are supra-human (Disintegrated into them one is in the Col. Unc)” (Diary,Countway Library of Medicine, pp. 32-33).

233 Inscription: “IV Jan, MCMXX [January 4,1920: This date seems to refer to when the image was painted.] This is the caster of holy water. The Cabiri grow out of theflowers which spring from the body of the dragon. Above is the temple.”

234 In Black Book 4, Jung noted: "Thereafter I walk on like a man who is tense, and who expects something new that he has never suspected before. I listen to the depths—warned, instructed, and undaunted—outwardly striving to lead a full human life” (p. 42).

235 These lines refer to the end of Voltaire’s Candide: “All that is well said—but we must cultivate our garden” (Candide and Other Stories, tr. R. Pearson [Oxford: OxfordUniversity Press, 1759/1998], pp. 392—93). Jung kept a bust of Voltaire in his study

236 The Draft continues: "How can I fathom what will happen during the next eight hundred years, up to the time when the One begins his ruler* I am speaking only ofwhat is to come” (p. 440).

237 The scene in the landscape resembles one of Jung’s waiting fantasies during his childhood in which Alsace is submerged by water, Basle is turned into a port, there is aship with sails and a steamer, a medieval town, a castle with cannons and soldiers and inhabitants of the town, and a canal (Memories, p. 100).

THE GIFT OF MAGIC | 307

He was a child and unsure, yet full of certainty, weak and yetblessed with enormous strength. When his God did not help, hetook another. And when this one did not help either, he castigatedhim. And behold: the Gods helped one more time. Thus I discardeverything that was laden with meaning, everything divine anddevilish with which chaos burdened me. Truly, it is not up to meto prove the Gods and the devils and the chaotic monsters, to feedthem carefully, to warily drag them with me, to count and namethem, 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 theyfail to have an effect, that is their own business, and I canremove this burden from myself. But if they are effective, theyneed neither my protection nor my care, nor my belief. Thus youmay wait quietly to see whether they work. But if they do, beclever, for the tiger is stronger than you. You should be able tocast everything from you, otherwise you are a slave, even if youare the slave of a God. Life is free and chooses its way It is limitedenough, so do not pile up more limitation. Hence I cut awayeverything confining. I stood here, and there lay the riddlesomemultifariousness of the world.

And a horror crept over me. Am I not the tightly bound? Isthe world there not the unlimited? And I became aware of myweakness. What would poverty, nakedness and unpreparednessbe without consciousness of weakness and without horror atpowerlessness? Thus I stood and was terrified. And then my soulwhispered to me:

The Gift of Magic

Cap. xix.

[HI 126] 238“Do you not hear something?”

I: “Fm not aware of anything, what should I hear?”

S: “A ringing.”

I: “A ringing? What? I hear nothing.”

S: “Listen harder.”

I: “Perhaps something in the left ear. What could it mean?”

S: “Misfortune.”

I: “I accept what you say I want to have fortune and misfortune.”

S: “Well, then, raise your hands and receive what comes to you.”

I: “What is it? A rod? A black serpent? A black rod, formedlike a serpent—with two pearls as eyes—a gold bangle around itsneck. Is it not like a magical rod?”

S: “It is a magical rod.”

I: “What should I do with magic? Is the magical rod amisfortune? Is magic a misfortune?”

S: “Yes, for those who possess it.”

I: “That sounds like the sayings of old—how strange you are,my soul! What should I do with magic?”

S: “Magic will do a lot for you.”

I: “Im afraid that you're stirring up my desire and misunder-standing. You know that man never stops craving the black artand things that cost no effort.”

S: “Magic is not easy, and it demands sacrifice.”

I: “Does it demand the sacrifice of love? Of humanity? If itdoes, take the rod back.”

S: “Don't be rash. Magic doesn't demand that sacrifice. Itdemands another sacrifice.”

I: “What sacrifice is that?”

S: “The sacrifice that magic demands is solace.”

I: “Solace? Do I understand correctly? Understanding you isunspeakably difficult. Tell me, what does this mean?”

S: “Solace is to be sacrificed.”

I: “What do you mean? Should the solace that I give or thesolace that I receive be sacrificed?”

S: “Both.”

I: “I'm confused. This is too dark.”

S: “You must sacrifice solace for the sake of the black rod, thesolace you give and the solace you receive.”

I: “Are you saying that I shouldn't be allowed to receive thesolace of those I love? And should give no solace to those I love?This means the loss of a piece of humanity, and what one callsseverity toward oneself and others takes its place.”239

S: “That is how it is.”

I: “Does the rod demand this sacrifice?”

S: “It demands this sacrifice.”

I: “Can I, am I allowed to make this sacrifice for the sake ofthe rod? Must I accept the rod?”

S: “Do you want to or not?”

I: “I can’t say. What do I know about the black rod? Who givesit to me?”

S: “The darkness that lies before you. It is the next thing thatcomes to you. Will you accept it and offer it your sacrifice?”

I: It is hard to sacrifice to the dark, to the blind darkness—andwhat a sacrifice!”

S: “Nature—does nature offer solace? Does it accept solace?”

I: “You venture a heavy word. What solitude are you askingof me?”

S: “This is your misfortune, and—the power of the black rod.”

I: “How gloomily and full of foreboding you speak! Are yousheathing me in the armor / [Image 127]240 / of icy severity? Areyou clasping my heart with a bronze carapace? I'm happy withthe warmth of life. Should I miss it? For the sake of magic?What is magic?”

S: “You don't know magic. So don't judge. What are youbristling at?”

I: “Magic! What should I do with magic? I don't believe in it, Ican't believe in it. My heart sinks—and I'm supposed to sacrificea greater part of my humanity to magic?

S: “I advise you, don't struggle against this, and above all don'tact so enlightened, as if deep down you did not believe in magic.”

I: “You're inexorable. But I can't believe in magic, or maybe Ihave a completely false idea of it.”

S: “Yes, I gather that from what you're saying. Cast asideyour blind judgment and critical gesture, otherwise you'll neverunderstand. Do you still mean to waste years waiting?”

I: “Be patient, my science has not yet been overcome.”

S: “High time that you overcame it!”

238 January 23,1914.

239 In Ecce Homo, Nietzsche wrote: "Every acquisition, every step forward in knowledge is the result of courage, of severity toward oneself, of cleanliness with respect tooneself” (tr. R. J. Hollingdale [Harmondsworth: Penguin, 1979], foreword 3, p. 34).

240 Inscription on top: "Amor triumphat.” Inscription at bottom: “This image was completed on 9 January 1921, after it had waited incomplete for 9 months. It expressesI know not what kind of grief, a fourfold sacrifice. I could almost choose not to finish it. It is the inexorable wheel of the four functions, the essence of all living beingsimbued with sacrifice.” The functions are those of thinking, feeling, sensation, and intuition, which Jung wrote about in Psychological Types (1921). On February 23,1920, Jung noted in Black Book 7: “What occurs between the lover and the beloved is the entire fullness of the Godhead. Both are unfathomable riddles to each other.For who understands the Godhead? / But the God is born in solitude, from the secret / mystery of the individual. / The separation between life and love is the con-tradiction between solitude and togetherness” (p. 88). The next entry in Black Book 7 is on September 5,1921. On March 4,1920, Jung went to North Africa with hisfriend Hermann Sigg, returning on April 17.

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I: "You ask a great deal, almost too much. After all—is scienceessential to life? Is science life? There are people who live withoutscience. But to overcome science for the sake of magic? That’suncanny and menacing.”

S: "Are you afraid? Don’t you want to risk life? Isn’t it life thatpresents you with this problem?”

I: "All this leaves me so dazed and confused. Won’t you give mean enlightening word?”

S: "Oh, so it’s solace you long for? Do you want the rod ordon’t you?”

I: "You tear my heart to pieces. I want to submit to life. Buthow difficult this is! I want the black rod because it is the firstthing the darkness grants me. I don’t know what this rod means,nor what it gives—I only feel what it takes. I want to kneel downand receive this messenger of darkness. I have received the blackrod, and now I hold it, the enigmatic one, in my hand; it is coldand heavy, like iron. The pearl eyes of the serpent look at meblindly and dazzlingly. What do you want, mysterious gift? All thedarkness of all former worlds crowds together in you, you hard,black piece of steel! Are you time and fate? The essence of nature,hard and eternally inconsolable, yet the sum of all mysteriouscreative force? Primordial magic words seem to emanate fromyou, mysterious effects weave around you, and what powerful artsslumber in you? You pierce me with unbearable tension—whatgrimaces will you make? What terrible mystery will you create?Will you bring bad weather, storms, cold, thunder and lightning,or will you make the fields fruitful and bless the bodies of pregnantwomen? What is the mark of your being? Or don’t you need that,you son of the dark womb? Do you content yourself with thehazy darkness, whose concretion and crystal you are? Where inmy soul do I shelter you? In my heart? Should my heart be yourshrine, your holy of holies? So choose your place. I have acceptedyou. What crushing tension you bring with you! Isn’t the bow ofmy nerves breaking? I’ve taken in the messenger of the night.”

S: "The most powerful magic lives in it.”

I: "I feel it and yet can’t put into words the nightmarish powergranted to it. I wanted to laugh, because so much alters in laugh-ter, and resolves itself only there. But laughter dies in me. Themagic of this rod is as solid as iron and as cold as death. Forgiveme, my soul, I don’t want to be impatient, but it seems to me thatsomething has got to happen to break through this unbearabletension that came with the rod.”

S: "Wait, keep your eyes and ears open.”

I: "I’m shuddering, and I don’t know why”

S: "Sometimes one must shudder before—the greatest.”

I: "I bow, my soul, before unknown forces—I’d like to consecratean altar to each unknown God. I must submit. The black ironin my heart gives me secret power. It’s like defiance and like—contempt for men.”241

[2] Oh dark act, violation, murder! Abyss, give birth to theunredeemed. Who is our redeemer? Who our leader? Where arethe ways through black wastes? God, do not abandon us! Whatare you summoning, God? Raise your hand up to the darkness

above you, pray, despair, wring your hands, kneel, press yourforehead into the dust, cry out, but do not name Him, do notlook at Him. Leave Him without name and form. What shouldform the formless? Name the nameless? Step onto the great wayand grasp what is nearest. Do not look out, do not want, but liftup your hands. The gifts of darkness are full of riddles. The wayis open to whomever can continue in spite of riddles. Submitto the riddles and the thoroughly incomprehensible.There aredizzying / [Image 129] / bridges over the eternally deep abyss.But follow the riddles.

Endure them, the terrible ones. It is still dark, and the terriblegoes on growing. Lost and swallowed by the streams of procreatinglife, we approach the overpowering, inhuman forces that are busilycreating what is to come. How much future the depths carry! Arenot the threads spun down there over millennia?242 Protect theriddles, bear them in your heart, warm them, be pregnant withthem. Thus you carry the future.

The tension of the future is unbearable in us. It must breakthrough narrow cracks, it must force new ways. You want to castoff the burden, you want to escape the inescapable. Running awayis deception and detour. Shut your eyes so that you do not see themanifold, the outwardly plural, the tearing away and the tempting.There is only one way and that is your way; there is only one salva-tion and that is your salvation. Why are you looking around forhelp? Do you believe that help will come from outside? What is tocome is created in you and from you. Hence look into yourself. Donot compare, do not measure. No other way is like yours. All otherways 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 recognizetheir ways. But what weakness! What doubt! What fear! You willnot bear going your way You always want to have at least one footon paths not your own to avoid the great solitude! So that maternalcomfort is always with you! So that someone acknowledges you,recognizes you, bestows trust in you, comforts you, encouragesyou. So that someone pulls you over onto their path, where youstray from yourself, and where it is easier for you to set yourselfaside. As if you were not yourself! Who should accomplish yourdeeds? Who should carry your virtues and your vices? You do notcome to an end with your life, and the dead will besiege youterribly to live your unlived life. Everything must be fulfilled.Time is of the essence, so why do you want to pile up the livedand let the unlived rot?

Great is the power of the way.243 In it Heaven and Hell growtogether, and in it the power of the Below and the power of theAbove unite. The nature of the way is magical, as are supplicationand invocation;244 malediction and deed are magical if they occuron the great way. Magic is the working of men on men, but yourmagic action does not affect your neighbor; it affects you first, andonly if you withstand it does an invisible effect pass from you toyour neighbor. There is more of it in the air than I ever thought.However, it cannot be grasped. Listen:

241 In Black Book 4, Jung noted: [Soul:] “Tame your impatience. Only waiting will help you here.5’ [I:] “Waiting—I know this word. Hercules also found waiting trouble-some when he carried the weight of the world on his shoulders.” [Soul:] “He had to await Atlas’s return and carried the weight of the world for the sake of the apples”(p. 60). The reference is to the eleventh labor of Hercules, in which he has to get the golden apples, which confer immortality. Atlas offered to get them for him, if heheld up the world in the interim.

242 In Greek mythology, the Moirae, or three fates, Clotho, Lachesis, and Atropus, spun and controlled the threads of human life. In Norse mythology, the norns spun thethreads of fate at the foot of'Vggsdrasil, the world tree.

243 The Draft continues: “The power of the way is so great that it carries away others and ignites them. You do not know how this happens; hence it is best you call thiseffect magical” (p. 453).

244 The Draft continues: “which is represented as a serpent precisely on account of its particular nature” (p. 453).

245 This appears to refer to the magical circle, in which ritual acts are performed.

246 In Matthew 24:40, Christ rebukes his disciples for having been unable to remain awake for an hour while he prayed in the garden of Gethsemane.

247 Jung’s marginal note to the calligraphic volume: “29/11/1922.” This appears to refer to when this passage was transcribed.

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I30/132

The Above is powerfulThe Below is powerfulTwofold power is in the One.North, come hither;

West, snuggle up,

East, flow upward,

South, spill over.

The winds in-between bind thecross. The poles are united by theintermediate poles in-between.Steps lead from above to below.Boiling water bubbles incauldrons. Red-hot ash envelopsthe round floor.245Night sinks blue and deep fromabove, earth rises black frombelow. / [Image 131] /

A solitary is cooking up healing potions.

He makes offering 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 ripeand strong and brings healing to the deepest wounds.

For your sake he is solitary and waits alone between Heaven and earth, forthe 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 of hearing, who also stutterswhen he writes.

I do not recognize him, the solitary. What is he saying? He says: (T sufferfear and distress for the sake of man"

I dug up old runes and magical sayings for words never reach men. Wordshave become shadows.

Therefore I took old magical apparatuses and prepared hot potions and mixedin 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 yourpatience. I need your ultimate and highest longing, your purest willing, yourmost humble subjugation.

Solitary, who are you waitingfor? Whose help do you require? There is nonewho 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 helpso that we can help you in return.

The solitary speaks: “Will no one stand by me in this need? Should I leavemy work to help you so that you can help me again? But how should I helpyou, 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 canyour healing and magical potion do for us? Do you believe in healing potions?

132/134 Look at life, behold how much it needs you! / [Image 133] /

The solitary speaks: “Fools, can you not keep watch with me for anhour,246 until the difficult and long-lasting achieves completion and the juicehas ripened?

Just a little longer and fermentation will be complete. Why cant youwait? Why should your impatience destroy the highest opus?"

What highest opus? We are not alive; cold and numbness have seizedus. Your opus, solitary one, will not be finished for aeons, even if it advancesday after day.

The work of salvation is endless. Why do you want to wait for the end ofthis 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 wouldhave 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, thisone night would be like a thousand nights. Abandon the work of salvation, andwe will be saved. What stretch of ages are you saving us for?

The solitary speaks: “You embarrassing human swarm, you foolishbastard of God and cattle, Tm still lacking a piece of your precious flesh formy mixture. Am I truly your most valuable piece of meat? Is it worth mywhile to come to the boil for you? One let himself be nailed to the cross foryou. One is truly enough. He blocks my way. Therefore neither will I walkon 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 yoursake, since you can neither wait for nor endure the fulfillment. I throw downyour intercession, your genuflection, your invocations. You can save your-selves from both your lack of salvation and your salvation! Your worth rosequite high enough because one died for you. Now prove your worth by eachliving for himself My God, how difficult it is to leave a work unfinishedfor 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 apiece ofmyself into the drink, but I did slice in apiece of humanity, and behold, itclarified the murky foaming potion.

How sweet, how bitter The form of the Oneit tastes! becomes double.

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

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

The far poles are separated T he ash turns gray

by the poles in-between. beneath its ground.

The levels are broad ways, Night covers the sky and farpatient streets. below lies the black earth.

The bubbling pot grows cold.

East, spread yourself,South, die down.

The winds in-betweenloosen the crucified. /[Image 13 5]248 /

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. [Image 136]

The inexplicable occurs. You would very much like to forsakeyourself and defect to each and every manifold possibility Youwould very much like to risk every crime in order to steal foryourself the mystery of the changeful. But the road is without end.

The Way of the Cross

Cap. xx.249

[HI 136] 25°I saw the black serpent,251 as it wound itself upwardaround the wood of the cross. It crept into the body of thecrucified and emerged again transformed from his mouth. It had

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248 Inscription: “Completed on 25 November 1922. The fire comes out of Muspilli and grasps the tree of life. A cycle is completed, but it is the cycle within the world egg.A strange God, the unnameable God of the solitary, is incubating it. New creatures form from the smoke and ashes.” In Norse mythology Muspilli (or Muspelheim) isthe abode of the Fire Gods.

249 Jung’s marginal note to the calligraphic volume: “25 February 1923. The transformation of black into white magic.”

250january 27,1914.

251 The Draft continues: “the serpent of my way” (p. 460).

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become white. It wound itself around the head of the dead onelike a diadem, and a light gleamed above his head, and the sunrose shining in the east. I stood and watched and was confusedand a great weight burdened my soul. But the white bird thatsat on my shoulder spoke to me:252 “Let it rain, let the wind blow,let the waters flow and the fire burn. Let each thing have itsdevelopment, let becoming have its day”

[2] 2. Truly, the way leads through the crucified, that meansthrough him to whom it was no small thing to live his own life,and who was therefore raised to magnificence. He did not simplyteach what was knowable and worth knowing, he lived it. It isunclear how great one’s humility must be to take it upon oneselfto live one’s own life. The disgust of whoever wants to enterinto his own life can hardly be measured. Aversion will sickenhim. He makes himself vomit. His bowels pain him and his brainsinks into lassitude. He would rather devise any trick to help himescape, since nothing matches the torment of one’s own way Itseems impossibly difficult, so difficult that nearly anything seemspreferable to this torment. Not a few choose even to love peoplefor fear of themselves. I believe, too, that some commit a crimeto pick a quarrel with themselves. Therefore I cling to everythingthat obstructs my way to myself.

3.253He who goes to himself, climbs down. Pathetic and ridicu-lous forms appeared to the greatest prophet who came beforethis time, and these were the forms of his own essence. He didnot accept them, but exorcized them before others. Ultimatelyhowever, he was forced to celebrate a Last Supper with his ownpoverty and to accept these forms of his own essence out ofcompassion, which is precisely that acceptance of the lowest inus.254 But this enraged the mighty lion, who chased down the lostand restored it to the darkness of the depths.255 And like all thosewith power, the one with the great name wanted to erupt from thewomb of the mountain like the sun.256 But what happened to himr>His way led him before the crucified and he began to rage. He ragedagainst the man of mockery and pain because the power of his ownessence forced him to follow precisely this way as Christ haddone before us. Yet he loudly proclaimed his power and great-ness. No one speaks louder of his power and greatness than hefrom whom the earth disappears under his feet. Ultimately thelowest in him got to him, his incapacity, and this crucified hisspirit, so that, as he himself had predicted, his soul died beforehis body.257

4. No one rises above himself who has not turned his mostdangerous weapon against himself. One who wants to rise abovehimself shall climb down and hoist himself onto himself and lughimself to the place of sacrifice. But what must happen to a manuntil he realizes that outer visible success, that he can grasp withhis hands, / leads him astray What suffering must be broughtupon humanity, until man gives up satisfying his longing forpower over his fellow man and forever wanting others to be thesame. How much blood must go on flowing until man opens hiseyes 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 tolive with yourself, but not at your neighbor’s expense. The herdanimal is not his brother’s parasite and pest. Man, you have evenforgotten that you too are an animal. You actually still seem tobelieve that life is better elsewhere. Woe unto you if your neighboralso thinks so. But you may be sure that he does. Someone mustbegin to stop being childish.

5. Your craving satisfies itself in you. You can offer no moreprecious a sacrificial meal to your God than yourself. May yourgreed consume you, for this wearies and calms it, and you willsleep well and consider the sun of each day as a gift. If you devourother things and other people, your greed remains eternallydissatisfied, for it craves more, the most costly—it craves you.And thus you compel your desire to take your own way. Youmay ask others provided that you need help and advice. But youshould make demands on no one, neither desiring nor expect-ing anything from anyone except from yourself. For your cravingsatisfies itself only within you. You are afraid of burning in yourown fire. May nothing prevent you from doing so, neither any oneelse’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 nothingremains of you but ash, so nothing of you was steadfast. Yet theflame in which you consumed yourself has illuminated many. Butif 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 asyou do not desire yourself.

7. The mouth utters the word, the sign, and the symbol. If theword is a sign, it means nothing. But if the word is a symbol, itmeans everything.258 When the way enters death and we aresurrounded by rot and horror, the way rises in the darkness andleaves the mouth as the saving symbol, the word. It leads the sunon high, for in the symbol there is the release of the bound human

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252 In Black Book 4, this is spoken by his soul. In this chapter and in Scrutinies, we find a shift in the attribution of some statements in the Black Books from the soul to theother characters. This textual revision marks an important psychological process of differentiating the characters, separating them out from one another, and disiden-tifying from them. Jung discussed this process in general in 1928, in The Relations between the I and the Unconscious, ch. 7, "The technique for differentiation between the Iand the figures of the unconscious” (CW 7). In Black Book 6, the soul explains to Jung in 1916: "If I am not conjoined through the uniting of the Below and the Above,I break down into three parts: the serpent, and in that or some other animal form I roam, living nature daimonically, arousing fear and longing. The human soul, livingforever within you. The celestial soul, as such dwelling with the Gods, far from you and unknown to you, appearing in the form of a bird.” (Appendix C, p. 370). Thetextual changes that Jung makes among the soul, the serpent, and the bird from the Black Books in this chapter and in Scrutinies can be seen to be the recognition anddifferentiation of the threefold nature of the soul. Jungs notion of the unity and multiplicity of the soul resembles Eckhart’s. In Sermon 52, Eckhart wrote: "the soulwith her higher powers touches eternity, which is God, while her lower powers being in touch with time make her subject to change and biased toward bodily things,which degrade her” (Sermons & Treatises, vol. 2, tr. M. O’C. Walshe [London: Watkins, 1981], p. 55). In Sermon 85, he wrote: "Three things prevent the soul from unitingwith God. The first is that she is too scattered, and that she is not unitary: for when the soul is inclined toward creatures, she is not unitary. The second is when she isinvolved with temporal things. The third is when she is turned toward the body, for then she cannot unite with God” (ibid., p. 264).

253 The Draft continues: " 'Why/ you ask, 'does man not want to reach himself?’ The raging prophet who preceded this time wrote a book about this and embellished itwith a proud name. The book is about how and why man does not want to reach himself” (p. 461). The reference is to Nietzsche’s Thus Spoke Zarathustra.

254 See “The Last Supper,” Thus Spoke Zarathustra, p. 294k

255 In the last chapter of Thus Spoke Zarathustra, "The sign,” when the higher men come to meet Zarathustra in his cave, “the lion started violently, suddenly turned awayfrom Zarathustra, and leaped up to the cave, roaring fiercely” (p. 407). In 1926 Jung noted: "The roaring of the Zarathustrian lion drove all the 'higher’ men who wereclamoring for experience back again into the cavern of the unconscious. Hence his life does not convince us of his teaching” (The Unconscious in Normal and Sick Psychic

Life, CW 7, §37)-

256 Nietzsche ends Thus Spoke Zarathustra with the lines: “Thus spoke Zarathustra and left his cave, glowing and strong, like a morning sun emerging from behind darkclouds” (p. 336).

257 In Zarathustra’s prologue, a tightrope walker falls from a rope. Zarathustra says to the injured tightrope walker: "Your soul will be dead even before your body: thereforefear nothing any more!” (Zarathustra, §6, 48; as underlined in Jung’s copy, p. 22). In 1926 Jung argued that this was prophetic of Nietzsche’s own fate (The Unconscious inNormal and Sick Psychic Life,” CW 7, §36-44).

258 For Jung’s differentiation of the significance of signs and symbols, see Psychological Types (1921, CW 6, §8i4ff).

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force struggling with darkness. Our freedom does not lie outsideus, but within us. One can be bound outside, and yet one will stillfeel free since one has burst inner bonds. One can certainly gainouter freedom through powerful actions, but one creates innerfreedom only through the symbol.

8. The symbol is the word that goes out of the mouth, that onedoes not simply speak, but that rises out of the depths of the selfas a word of power and great need and places itself unexpect-edly on the tongue. It is an astonishing and perhaps seeminglyirrational word, but one recognizes it as a symbol since it is aliento the conscious mind. If one accepts the symbol, it is as if a dooropens leading into a new room whose existence one previouslydid not know. But if one does not accept the symbol, it is as if onecarelessly went past this door; and since this was the only doorleading to the inner chambers, one must pass outside into thestreets again, exposed to everything external. But the soul suffersgreat need, since outer freedom is of no use to it. Salvation is along 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'sroot, the symbol.

To find the mandrake, one needs the black dog,259 since goodand 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 onthrough willing attention. But if the depths have conceived, thenthe symbol grows out of itself and is born from the mind, as befitsa God. But in the same way a mother would like to throw herselfon the child like a monster and devour it again.

In the morning, when the new sun rises, the word steps out ofmy mouth, but is murdered lovelessly, since I did not know thatit was the savior. The newborn child grows quickly, if I acceptit. And immediately it becomes my charioteer. The word is theguide, the middle way which easily oscillates like the needle onthe scales. The word is the God that rises out of the waters eachmorning and proclaims the guiding law to the people. Outer lawsand outer wisdom are eternally insufficient, since there is onlyone 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, hehas assumed some of the character of the night and the nightlywaters in which he slumbered, and in which he struggled forrenewal in the last hour of the night. Consequently his appear-ance is twofold and ambiguous; indeed, it even tears at the heartand the mind. On emerging, the God calls me toward the rightand the left, his voice calling out to me from both sides. Yet theGod wants neither the one nor the other. He wants the middleway. But the middle is the beginning of the long road.

Man, however, can never see this beginning; he always seesonly 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; itis a state of suspension that evokes my outrage, my defiance andeventually my greatest fear. For I can see nothing anymore andcan no longer want anything. Or at least that is how it seems tome. The way is a highly peculiar standstill of everything that waspreviously movement, it is a blind waiting, a doubtful listeningand groping. One is convinced that one will burst. But the reso-lution is born from precisely this tension, and it almost alwaysappears where one did not expect it.

But what is the resolution? It is always something ancient andprecisely because of this something new, for when something longsince 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 thecreation of the new, and that redeems me. Salvation is the resolutionof the task. The task is to give birth to the old in a new time. Thesoul of humanity is like the great wheel of the zodiac that rollsalong the way Everything that comes up in a constant movementfrom below to the heights was already there. There is no part ofthe wheel that does not come around again. Hence everythingthat has been streams upward there, and what has been will beagain. For these are all things which are the inborn properties ofhuman nature. It belongs to the essence of forward movementthat what was returns.260 Only the ignorant can marvel at this. Yetthe meaning does not lie in the eternal recurrence of the same,261but in the manner of its recurring creation at any given time.

The meaning lies in the manner and the direction of therecurring creation. But how do I create my charioteer? Or do Iwant to be my own charioteer? I can guide myself only with willand 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 foreseengoal. But where do I find the goal? I take it from what is presentlyknown to me. Thus I set the present in place of the future. In this/ manner, though I cannot reach the future, I artificially producea constant present. Everything that would like to break into thispresent strikes me as a disturbance, and I seek to drive it away sothat 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 heknows that will and intention certainly attain goals but disturbthe 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 willand intention. If I want to create the future, then I work againstmy future. And if I do not want to create it, once again I do nottake sufficient part in the creation of the future, and everythinghappens then according to unavoidable laws to which I fall victim.The ancients devised magic to compel fate. They needed it todetermine outer fate. We need it to determine inner fate andto find the way that we are unable to conceive. For a long time I

259 The mandrake is a plant whose roots bear some resemblance to the human figure, hence they have been used in magical rites. According to legend, they shriek whenthey are pulled from the ground. In “The philosophical tree” (1945), Jung noted that the magical mandrake “when tied to the tail of a black dog, shrieks when it is tornout of the earth” (CW 13, §410).

260 The Draft continues: “Everything is forever the same and yet not, for the wheel rolls along on a long road. But the way leads through valleys and across mountains.

The movement of the wheel and the eternal recurrence of its parts is essential to the carriage, but meaning lies in the way. Meaning is attained only through the wheelsconstant revolution and forward movement. The recurrence of the past is inherent in forward movement. This can only baffle the ignorant person. Ignorance makesus resist the necessary recurrence of the same, or greed allows the wheel to toss us up and away in its upward movement because we believe that we will rise everhigher with this part of the wheel. But we will not rise higher, but deeper; ultimately we will be at the very bottom. Thus praise standstill, since it shows you that youare not bound to the spokes like Ixion, but sit alongside the charioteer who will interpret the meaning of the way to you” (pp. 469-70). In Greek mythology, Ixionwas the son of Ares. He tried to seduce Hera, and Zeus punished him by binding him to a fiery wheel that rolled unceasingly.

261 The notion that everything recurs is found in various traditions, such as Stoicism and Pythagoreanism, and features prominently in Nietzsche’s work. There hasbeen much debate in Nietzsche studies as to whether it should primarily be understood as an ethical imperative of life affirmation or as cosmological doctrine. SeeKarl Lowith, Nietzsches Doctrine of the Eternal Recurrence of the Same, tr. J. Lomax (Berkeley: University of California Press, 1997). Jung discusses this in 1934, Nietzsche'sZarathustra, vol. 1, pp. I9I-92.

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considered what type of magic this would have to be. And in the endI found nothing. Whoever cannot find it within himself shouldbecome an apprentice, and so I took myself off to a far countrywhere a great magician lived, of whose reputation I had heard.

The Magician

Cap. xxi.

[HI: 139] [1] 263After a long search I found the small house

in the country fronted by a large bed of tulips. This is whereOIAHM^N [Philemon], the magician, lives with his wife, BAYKIE[Baucis]. OIAHMQN is one of those magicians who has not yetmanaged to banish old age, but who lives it with dignity, and hiswife can only do the same.264 Their interests seem to have becomenarrow, even childish. They water their bed of tulips and tell eachother about the flowers that have newly appeared. And theirdays fade into a pale wavering chiaracuso, lit up by the past, onlyslightly frightened of the darkness of what is to come.

Why is OIAHMQN a magician?265 Does he conjure upimmortality for himself, a life beyond? He was probably onlya magician by profession, and he now appears to be a pensionedmagician who has retired from service. His desirousness andcreative drive have expired and he now enjoys his well-earnedrest out of sheer incapacity, like every old man who can do nothingelse than plant tulips and water his little garden. The magicalrod lies in a cupboard together with the sixth and seventh booksof Moses266 and the wisdom of EPMHX TPIXMEriZTYE [HermesTrismegitsus].267 OIAHMQN is old and has become somewhatfeeble-minded. He still murmurs a few magical spells for the well-being of bewitched cattle in return for some petty cash or a giftfor the kitchen. But it is uncertain if these spells are still correctand whether he understands their meaning. It is also clear thatit hardly matters what he murmurs, / as the cattle might alsoget well on their own. There goes old OIAHMQN in the garden,bent, with a watering can in his shaking hand. Baucis stands atthe kitchen window and looks at him calmly and impassively Shehas already seen this image a thousand times—somewhat moreinfirm every time, feebler, seeing it a little less well every timesince her eyesight gradually has become weaker.268

I stand at the garden gate. They have not noticed the stranger.“cHAHMQN, old magician, how are you?” I call out to him. Hedoes not hear me, seeming to be stone-deaf. I follow him and takehis arm. He turns and greets me awkwardly and trembling. He hasa white beard and thin white hair and a wrinkled face and thereappears to be something about this face. His eyes are gray and oldand something in them is strange, one would like to say alive. “Iam well, stranger,” he says, “but what are you doing here?”

I: “People tell me that you understand the black art. I aminterested in that. Will you tell me about it?”

O: “What should I tell you about? There is nothing to tell.”

I: “Don t be ill-natured, old man, I want to learn.”

<E>: “You are certainly more learned than I. What could Iteach you?”

I: “Do not be mean. I certainly don’t intend to become yourcompetitor. I’m just curious to know what you are up to and whatmagic you are performing.”

O: “What do you want? In the past I have helped people hereand there who have been sick and disadvantaged.”

I: “What exactly did you do?”

O: “Well, I did it quite simply with sympathy”

I: “ Old man, that word sounds comical and ambiguous.”

<£: “How so?”

I: “It could mean that you helped people either by expressingcompassion or by superstitious, sympathetic means.”

O: “Well, surely it would have been both.”

I: “And that’s all there was to your magic?”

O: “There was more.”

I: “What was it, tell me.”

O: “That is none of your business. You are impertinentand meddlesome.”

I: “Please, don’t take my curiosity badly. Recently I heardsomething about magic that awakened my interest in thisbygone practice. And then I came to you because I heard thatyou understand the black art. If magic were still taught todayat university I would have studied it there. But the last college ofmagic was closed long ago. Today no professor knows anythinganymore about magic. So do not be sensitive and miserly buttell me a bit about your art. Surely you don’t want to take yoursecrets with you to the grave, do you?”

262 The Handwritten Draft has instead: “Tenth Adventure” (p. 1061).

263 January 27 1914.

264 In the Metamorphoses, Ovid tells the tale of Philemon and Baucis. Jupiter and Mercury wandered disguised as mortals, in the hill country of Phyrgia. They searched forsomewhere to rest but were barred by a thousand homes. An old couple finally took them in. The couple had been married in their cottage in their youth, grew oldtogether, and contentedly accepted their poverty They prepared a meal for their guests. During the meal, the couple saw that the flagon automatically refilled itself assoon as it was emptied. In honor of their guests, the couple offered to kill their sole goose. The goose took refuge with the Gods, who said that it should not be killed.Jupiter and Mercury then revealed themselves and told- the couple that their neighborhood would be punished, but that they would be spared. They asked the coupleto climb the mountain with them. When they reached the top, the couple saw that the country surrounding their cottage had been flooded and only their cottage remained; ithad been transformed into a temple with marble columns and a gold roof. The Gods asked what the couple would like, and Philemon replied that they would like tobe their priests and serve in their shrine, and also that they could die at the same time. Their wish was granted, and as they died, they transformed into trees sideby side. In Goethe’s Faust 2, act V, a wanderer, who had previously been saved by them, calls upon Philemon and Baucis. Faust was in the process of building a cityon land reclaimed from the sea. Faust proceeds to tell Mephistopheles that he wants Philemon and Baucis moved. Mephistopheles and three mighty men go and burn thecottage, with Philemon and Baucis in it. Faust replies that he had only intended to exchange their dwelling. To Eckermann, Goethe recounted that "My Philemon andBaucis ... have nothing to do with that renowned ancient couple or the tradition connected with them. I gave this couple the names merely to elevate the characters.The persons and relations are similar, and hence the use of the names has a good effect” (June 6, 1831, cited in Goethe, Faust, tr. W Arndt [New York: Norton CriticalEdition, 1976], p. 428). On June 7 1955, Jung wrote a letter to Alice Raphael which refers to Goethe’s comments to Eckermann: "Ad Philemon and Baucis: a typicalGoethean answer to Eckermann! trying to conceal his vestiges. Philemon (OiArijaa [philema] = kiss), the loving one, the simple old loving couple, close to the earth andaware of the Gods, the complete opposite to the Superman Faust, the product of the devil. Incidentally: in my tower at Bollingen is a hidden inscription: Philemon sacrumFaustipoenitentia [Philemon’s Sanctuary, Faust’s Repentance]. When I first encountered the archetype of the old wise man, he called himself Philemon. / In Alchemy Ph.and B. represented the artifex or vir sapiens and the soror mystica (Zosimos-Theosebeia, Nicolas Flamel-Peronelle, Mr. South and his daughter in the XIXth Cent.)and the pair in the mutus liber (about 1677)” (Beinecke Library, Yale University). On Jung’s inscription, see also his letter to Hermann Keyserling, January 2,1928

(Letters I, p. 49). On January 5,1942, Jung wrote to Paul Schmitt, "I have taken over Faust as my heritage, and moreover as the advocate of Philemon and Baucis, who,unlike Faust the superman, are the hosts of the gods in a ruthless and godforsaken age” (Letters I, pp. 309-10).

265 In Psychological Types (1921), in the course of a discussion of Faust, Jung wrote: “The magician has preserved in himself a trace of primordial paganism, he possessesa nature that is still unaffected by the Christian splitting, which means he has access to the unconscious, which is still pagan, where the opposites still lie in theiroriginal naive state, beyond all sinfulness, but, if assimilated into conscious life, produce evil and good with the same primordial and consequently daimonic force . ..Therefore he is a destroyer as well as savior. This figure is therefore pre-eminendy suited to become the symbol carrier for an attempt at unification” (CW 6, §316).

266 The sixth and seventh books of Moses (i.e., in addition to the five contained in the Torah) were published in 1849 by Johann Schiebel, who claimed that they camefrom ancient Talmudic sources. The work is a compendium of Kabbalistic magical spells, which has been enduringly popular.

267 The figure of Hermes Trismegistus was formed through the amalgamation of Hermes with the Egyptian God Thoth. The Corpus Hermeticum, a collection of largelyalchemical and magical texts dating from the early Christian era but initially thought to have been much older, was ascribed to him.

268 In Goethe’s Faust, Philemon speaks of his declining powers: "Older, I could not lend a hand [to the building of the dyke] / as once I did full well, / and with my powersebbing / the waters were pushed back” (Ll. 11087—9)

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O: "Well, all you will do is laugh anyway So why should I tellyou anything? It would be better if everything were buried withme. It can always be rediscovered later. It will never be lost tohumanity since magic is reborn with each and every one of us.”

I: "What do you mean? Do you believe that magic is reallyinborn in man?”

O: "If I could, I would say yes, of course, it is. But you will findthis laughable.”

I: "No, this time I will not laugh, because I have often wonderedabout the fact that all peoples in all times and in all places havethe same magical customs. As you can see, I have already thoughtalong similar lines.”

O: "What do you make of magic?”

I: "To put it plainly, nothing, or very little. It appears to methat magic is one of the vain tools of men inferior to nature. I candetect no other tangible meaning in magic.”

4>: Your professors probably also know just as much.”

I: "Yes, but what do you know about it?”

<E>: "Fd prefer not to say”

I: "Don t be so secretive, old man, otherwise I must assumethat you know no more than I do.”

<X>: "Take it as you please.”

I: "Your answer suggests that you most definitely understandmore about it than others.”

O: "Comical fellow, how stubborn you are! But what I likeabout you is that your reason does not deter you.”

I: "Thats actually the case. Whenever I want to learn andunderstand something, I leave my so-called reason at home andgive whatever it is that I am trying to understand the benefit ofthe doubt. I have learned this gradually because nowadays theworld of science is full of scary examples of the opposite.”

O: "In which case you could do very well for yourself.” /

I: "I hope so. Now, let us not stray from magic.”

<D: "Why are you so determined about learning more aboutmagic, if you claim that you have left your reason at home? Orwould you not consider consistency part of reason?”

I: "I do—I see, or rather, it seems as if you are quite an adeptsophist, who skillfully leads me around the house and back tothe door.”

O: "It seems that way to you because you judge everything fromthe standpoint of your intellect. If you forsake reason for a while,you will also give up consistency.”

I: "That's a difficult test. But if I want to be adept at somepoint, I suppose I ought to submit to your request. Alright,I'm listening.”

O: "What do you want to hear?”

I: "You're not going to draw me out. I'm simply waiting forwhatever you are going to say.”

O: “And what if I say nothing?”

I: "Well, then I'll withdraw somewhat embarrassed and thinkthat OIAHMQN is at the very least a shrewd fox, who definitelywould have something to teach me.”

O: "With this, my boy, you have learned something about magic.”

I: "I'll have to chew on this. I must admit that this is somewhatsurprising. I had imagined magic as being somewhat different.”

O: "Well, this shows you how little you understand aboutmagic and how incorrect your notion of it is.”

I: "If this should be the case, or that's how it is, then I mustconfess that I approached the problem completely incorrectly Igather from what you are saying that these matters do not followordinary understanding.”

O: "Nor does magic.”

I: "But you have not deterred me at all; on the contrary.I'm burning to hear even more. What I know up to now isessentially negative.”

<D: "With this you have recognized a second main point.Above all, you must know that magic is the negative of whatone can know.”

I: "That, too, my dear OIAHMQN, is a piece of knowledge thatis hard to digest and causes me no small pain. The negative ofwhat one can know? I suppose you mean that it cannot be known,don't you? This exhausts my understanding.”

O: "That is the third point that you must note as essential:namely, that there is nothing for you to understand.”

I: "Well, I must confess that that is new and strange. Sonothing at all about magic can be understood?”

O: "Exactly. Magic happens to be precisely everything thateludes comprehension.”

I: "But then how the devil is one to teach and learn magic?”

O: "Magic is neither to be taught nor learned. It's foolish thatyou want to learn magic.”

I: "But then magic is nothing but deception.”

"Watch out—you have started reasoning again.”

I: "It's difficult to exist without reason.”

O: "And that is exactly how difficult magic is.”

I: "Well, in that case it's hard work. I conclude that it is aninescapable condition for the adept that he completely unlearnshis reason.”

®: "I'm afraid that is what it amounts to.”

I: "Ye Gods, this is serious.”

O: "Not as serious as you think. Reason declines with oldage, since it is an essential counterpart of the drives, which aremuch more intense in youth than in old age. Have you ever seenyoung magicians?”

I: “No, the magician is proverbially old.”

O: "You see. I'm right.”

I: "But then the prospects of the adept are bad. He must waituntil old age to experience the mysteries of magic.”

O: "If he gives up his reason before then, he can alreadyexperience something useful sooner.”

I: "That seems to me to be a dangerous experiment. One cannotgive up reason without further ado.”

<I>: "Nor can one / simply become a magician.”

I: "You lay damnable snares.”

O: "What do you want? Such is magic.”

I: "Old devil, you make me envious of unreasoning old age.”

O: "Well, well, a youth who wants to be an old man! Andwhy? He wants to learn magic and yet dares not to for the sakeof his youth.”

I: "You spread a terrible net, old trapper.”

O: "Perhaps you should still wait a few years with magicuntil your hair has gone gray and your reason has slackenedsomewhat.”

I: “I don’t want to listen to your scorn. Stupidly enough, I gotcaught up in your yarn. I can't make sense of you.”

O: "But stupidity would perhaps be progress on the wayto magic.”

I: "Incidentally, what on earth do you intend to achieve withyour magic?”

O: "I am alive, as you see.”

I: "Other old men are, too.”

O: "Yes, but have you seen how?”

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I: “Well, admittedly it was not a pleasant sight. Incidentally,time has left its mark on you, too.”

O: “I know.”

I: “So, what gives you the advantage?”

O: “It doesn’t exactly meet the eye.”

I: “What kind of advantage doesn’t meet the eye?”

O: “I call that magic.”

I: “You’re moving in a vicious circle. May the devil get thebetter of you.”

®: “Well, that’s another advantage of magic: not even the devilgets the better of me. You’re beginning to understand magic, so Imust assume that you have a good aptitude for it.”

I: “Thank you, OIAHMQN, that is enough; I feel dizzy Goodbye!”

I leave the small garden and walk down the street. People arestanding around in groups and glancing at me furtively I hear themwhispering behind my back: “Look, there he goes, old OIAHMQN’sstudent. He spoke a long time with the old man. He has learnedsomething. He knows the mysteries. If only I could do what he isable to do now.” “Be quiet, you damned fools,” I want to call outto them, but I cannot, since I do not know whether I have actuallylearned anything. And because I remain silent, they are even moreconvinced that I have received the black art from OIAHMQN.”

269[2] [HI 142] It is an error to believe that there are magical practicesthat one can learn. One cannot understand magic. One can onlyunderstand what accords with reason. Magic accords withunreason, which one cannot understand. The world accords notonly with reason but also with unreason. But just as one employsreason to make sense of the world, in that what is reasonableabout it approaches reason, a lack of understanding also accordswith unreason. /

This meeting is magical and eludes comprehension. Magicalunderstanding is what one calls noncomprehension. Everything thatworks magically is incomprehensible, and the incomprehensibleoften works magically. One calls incomprehensible workingsmagical. The magical always surrounds me, always involves me.It opens spaces that have no doors and leads out into the openwhere there is no exit. The magical is good and evil and neithergood nor evil. Magic is dangerous since what accords with unreasonconfuses, allures and provokes; and I am always its first victim.

Where reason abides, one needs no magic. Hence our timeno longer needs magic. Only those without reason needed itto replace their lack of reason. But it is thoroughly unreasonableto bring together what suits reason with magic since they havenothing to do with one another. Both become spoiled throughbeing brought together. Therefore all those lacking reason quiterightly fall into superfluity and disregard. A rational man of thistime will therefore never use magic.270

But it is another thing for whoever has opened the chaosin himself. We need magic to be able to receive or invoke themessenger 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 butalso unreason. This distinction is arbitrary and depends uponthe level of comprehension. But one can be certain that the

greater part of the world eludes our understanding. We mustvalue the incomprehensible and unreasonable equally, althoughthey are not necessarily equal in themselves; a part of the incom-prehensible, however, is only presently incomprehensible andmight already concur with reason tomorrow. But as long as onedoes not understand it, it remains unreasonable. Insofar as theincomprehensible accords with reason, one may try to thinkit with success; but insofar as it is unreasonable, / one needsmagical practices to open it up.

The practice of magic consists in making what is not understoodunderstandable in an incomprehensible manner. The magicalway is not arbitrary, since that would be understandable, butit arises from incomprehensible grounds. Besides, to speak ofgrounds is incorrect, since grounds concur with reason. Nor canone speak of the groundless, since hardly anything further can besaid about this. The magical way arises by itself. If one opens upchaos, magic also arises.

One can teach the way that leads to chaos, but one cannotteach magic. One can only remain silent about this, which seemsto be the best apprenticeship. This view is confusing, but this iswhat magic is like. Where reason establishes order and clarity,magic causes disarray and a lack of clarity.271 One indeed needsreason for the magical translation of the not-understood intothe understandable, since only by means of reason can theunderstandable be created. No one can say how to use reason,but it does arise if one tries to express only what an opening ofchaos means.272

Magic is away of living. If one has done one’s best to steer thechariot, and one then notices that a greater other is actually steer-ing it, then magical operation takes place. One cannot say whatthe effect of magic will be, since no one can know it in advancebecause the magical is the lawless, which occurs without rulesand by chance, so to speak. But the condition is that one totallyaccepts it and does not reject it, in order to transfer everythingto the growth of the tree. Stupidity too is part of this, whicheveryone has a great deal of, and also tastelessness, which is possiblythe greatest nuisance.

Thus a certain solitude and isolation are inescapable conditionsof life for the well-being of oneself and of the other, otherwise onecannot / sufficiently be oneself A certain slowness of life, which islike a standstill, will be unavoidable. The uncertainty of such a lifewill most probably be its greatest burden, but still I must unitethe two conflicting powers of my soul and keep them togetherin a true marriage until the end of my life, since the magician iscalled OIAHM^N and his wife BAYKIE. I hold together whatChrist has kept apart in himself and through his example inothers, since the more the one half of my being strives toward thegood, the more the other half journeys to Hell.

When the month of the Twins had ended, the men said totheir shadows: “You are I,” since they had previously had theirspirit around them as a second person. Thus the two became one,and through this collision the formidable broke out, preciselythat spring of consciousness that one calls culture and whichlasted until the time of Christ.273 But the fish indicated themoment when what was united split, according to the eternal law

269 Jung’s marginal note to the calligraphic volume: “Jan. 1924.” This seems to refer to when this passage was transcribed into the calligraphic volume. The writing at thispoint gets larger, with more space between the words. At this time, Cary Baynes commenced her transcription.

270 In Psychological Types (1921) Jung wrote: “Reason can only give one equilibrium if one’s reason is already an equilibrating organ ... As a rule, man needs the opposite ofhis actual condition to force him to find his place in the middle” (CW 6, §386).

271 The Draft continues: “Magical practice hence falls into two parts: first, developing an understanding of chaos; and second, translating the essence into what can beunderstood” (p. 484).

272 The Draft continues: “Reason takes up only a very small share of magic. This will offend you. Age and experience are needed. The rash desirousness and fear of youth, aswell as its necessary virtuousness, disturb the secret interplay of God and the devil. You are then all too easily torn to one side or the other, blinded or paralyzed” (p. 484).

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of contrasts, into an underworld and upperworld. If the powerof growth begins to cease, then the united falls into its opposites.Christ sent what is beneath to Hell, since it strives toward thegood. That had to be. But the separated cannot remain separatedforever. It will be united again and the month of the fish will soonbe over.274 We suspect and understand that growth needs both,and hence we keep good and evil close together. Because we knowthat too far into the good means the same as too far into evil, wekeep them both together.275

But we thus lose direction and things no longer flow from themountain to the valley, but grow quietly from the valley to themountain. That which we can no longer prevent or hide is ourfruit. The flowing stream becomes a lake and an ocean / that hasno outlet, unless its water rises to the sky as steam and falls fromthe clouds as rain. While the sea is a death, it is also the place ofrising. Such is OIAHMQN, who tends his garden. Our hands havebeen tied, and each must sit quietly in his place. He rises invisiblyand falls as rain on distant lands.276 The water on the ground is nocloud, which should rain. Only pregnant women can give birth,not those who have yet to conceive.277

[HI 146] But what mystery are you intimating to me with yourname. Oh OIAHMQN? Truly you are the lover who once took inthe Gods as they wandered the earth when everyone else refusedthem lodging. You are the one who unsuspectingly gave hospitalityto the Gods; they thanked you by transforming your house intoa golden temple, while the flood swallowed everyone else. Youremained alive when chaos erupted. You it was who served in thesanctuary when the peoples called out in vain to the Gods. Truly,it is the lover who survives. Why did we not see that? And justwhen did the Gods manifest? Precisely when BAYKIE wished toserve the esteemed guests her only goose, that blessed stupidity:the animal fled to the Gods who then revealed themselves to theirpoor hosts, who had given their last. Thus I saw that the loversurvives, and that he is the one who unwittingly grants hospitalityto the Gods.278

Truly, Oh OIAHMQN, I did not see that your hut is a temple,and that you, OIAHMQN, and BAYKIE, 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 beensundered, that is, binding together the Above and Below. Have wenot known this for a long time? Yes, we knew it, no, we did notknow it. It has always been this way, and yet it has never beenthus. Why did I have to wander such long roads before I cameto OIAHMQN, if he was going to teach me what has been commonknowledge for ages? Alas, we have known everything since time

immemorial and yet we will never know it until it is has beenaccomplished. Who exhausts the mystery of love?

[HI 147] Under which mask Oh OIAHMQN, are you hiding? Youdid not strike me as a lover. But my eyes were opened, and I sawthat you are a lover of your soul, who anxiously and jealouslyguards its treasure. There are those who love men, and those wholove the souls of men, and those who love their own soul. Such aone is OIAHMQN, the host of the Gods.

You tie in the sun, Oh OIAHMQN, like a serpent that coils arounditself. Your wisdom is the wisdom of serpents, cold, with a grainof poison, yet healing in small doses. Your magic paralyzes andtherefore makes strong people, who tear themselves away fromthemselves. But do they love you, are they thankful, lover ofyour own soul? Or do they curse you for your magical serpentpoison? They keep their distance, shaking their heads andwhispering together.

Are you still a man, OIAHMQN, or / is one not a man untilone is a lover of one's own soul? You are hospitable, OIAHMQN,you took the dirty wanderers unsuspectingly into your hut.Your house then became a golden temple, and did I really leaveyour table unsatisfied? What did you give me? Did you inviteme for a meal? You shimmered multicolored and inextricable;nowhere did you give yourself to me as prey. You escaped mygrasp. I found you nowhere. Are you still a man? Your kind isfar more serpentlike.

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

Oh OIAHMQN, you are no Christian. You did not let yourselfbe engorged and did not engorge me. Because of this you haveneither lecture halls nor columned halls teeming with studentswho stand around and speak of the master and soak up his wordslike the elixir of life. You are no Christian and no pagan, but ahospitable inhospitable one, a host of the Gods, a survivor, aneternal one, the father of all eternal wisdom.

But did I really leave you unsatisfied? No, I left you becauseI was really satisfied. Yet what did I eat? Your words gave menothing. Your words left me to myself and my doubt. And soI ate myself And because of this. Oh OIAHMQN, you are noChristian, since you nourish yourself from yourself and forcemen to do the same. This displeases them most, since nothingdisgusts the human animal more than itself. Because of thisthey would rather eat all crawling, hopping, swimming andflying creatures, yes, even their own species, before they nibbleat themselves. But this nourishment is effective and one is soon

273 The reference is to the astrological conception of the Platonic month, or aeon, of Pisces, which is based on the precession of the equinoxes. Each Platonic monthconsists of one zodiacal sign, and lasts approximately 2,300 years. Jung discusses the symbolism attached to this in Aion (1951, CW 6, ch. 6). He notes that around 7BC there was a conjunction of Saturn and Jupiter, representing a union of extreme opposites, which would place the birth of Christ under Pisces. Pisces (Latin for"fishes”) is known as the sign of the fish and is often represented by two fish swimming in opposite directions. On the Platonic months, see Alice Howell, JungianSynchronicity in Astrological Signs and Ages (Wheaton, IL: Quest Books, 1990), p. I2$f. Jung started studying astrology in 1911, in the course of his study of mythology, andlearned to cast horoscopes (Jung to Freud, May 8,1911, The Freud/Jung Letters, p. 421). In terms of Jung’s sources for the history of astrology, he cited Auguste Bouche-Leclercq’s L’Astrologie Grecque on nine occasions in his later work (Paris: Ernest Leroux, 1899).

274 This refers to the end of the Platonic month of Pisces and the beginning of the Platonic month of Aquarius. The precise dating of this is uncertain. In Aion (1951),Jung noted: “Astrologically the beginning of the next aeon, according to the starting point you select, falls between AD 2000 and 2200” (CW 9, 2, §149, note 88).

275 In Aion (1951), Jung wrote: “If, as seems probable, the aeon of the fishes is ruled by the archetypal motif of the ‘hostile brothers/ then the approach of the next Platonicmonth, namely Aquarius, will constellate the problem of the union of opposites. It will then no longer be possible to write off evil as a mere privatio boni; its realexistence will have to be recognized” (CW 9, §142).

276 The Draft continues: “The hibernal rains began with Christ. He taught mankind the way to Heaven. We teach the way to earth. Hence nothing has been removedfrom the Gospel, but only added to it” (p. 486).

277 The Draft continues: “Our striving focused on sagacity and intellectual superiority, and we hence developed all our cleverness. But the extraordinary extent of stupidityinherent in all men was disregarded and denied. But if we accept the other in us, we also evoke the particular stupidity of our nature. Stupidity is one of man’s strangehobbyhorses. There is something divine about it, and yet something of the megalomania of the world. Which is why stupidity is really large. It keeps away everythingthat could induce us to intelligence. It leaves everything not understood which is not naturally supposed to demand understanding. This particular stupidity occurs

in thought and in life. Somewhat deaf, somewhat blind, it brings about necessary fate and keeps from us the virtuousness coupled with rationality. It is what separatesand isolates the mixed seeds of life, affording us thus with a clear view of good and evil, and of what is reasonable and what not. But many people are logical in theirlack of reason” (p. 487).

278 In this paragraph, Jung refers to the classical account of Philemon and Baucis from the Metamorphoses.

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satiated from it. Because of this. Oh OIAHMQN, we rise satiatedfrom your table.

Your way Oh OIAHMQN, is instructive. You leave me in asalutary darkness, where there is nothing for me to either seeor look for. You are no light that shines in the darkness,279 nosavior who establishes an eternal truth and thus extinguishes the/ nocturnal light of human understanding. You leave room forthe stupidity and jokes of others. You do not want. Oh blessedone, anything from the other, but instead you tend the flowersin your own garden. He who needs you asks you, and. Oh cleverOIAHMQN, I suppose that you also ask those from whom youneed something and that you pay for what you receive. Christhas made men desirous, for ever since they expect gifts fromtheir saviors without any service in return. Giving is as childishas power. He who gives presumes himself powerful. The virtueof giving is the sky-blue mantle of the tyrant. You are wise. OhOIAHMQN, you do not give. You want your garden to bloom,and for everything to grow from within itself.

I praise. Oh OIAHMQN, your lack of acting like a savior; you areno shepherd who runs after stray sheep, since you believe in thedignity of man, who is not necessarily a sheep. But if he happens tobe a sheep, you would leave him the rights and dignity of sheep,since why should sheep be made into men? There are still morethan enough men.

You know. Oh OIAHM^N, the wisdom of things to come;therefore you are old, oh so very ancient, and just as you towerabove me in years, so you tower above the present in futurity, andthe length of your past is immeasurable. You are legendary andunreachable. You were and will be, returning periodically. Yourwisdom is invisible, your truth is unknowable, entirely untrue inany given age, and yet true in all eternity, but you pour out livingwater, from which the flowers of your garden bloom, a starrywater, a dew of the night.

What do you need. Oh OLAHMQN? You need men for the sakeof small things, since everything greater and the greatest thing isin you. Christ spoiled men, since he taught them that they can besaved only by one, namely Him, the Son of God, and ever sincemen have been demanding the greater things from others,especially their salvation; and if a sheep gets lost / somewhere,it accuses the shepherd. Oh OIAHMQN, you are a man, and youprove that men are not sheep, since you look after the greatestin yourself, and hence fructifying water flows into your gardenfrom inexhaustible jugs.

[HI 150] Are you lonely, Oh OIAHMON, I see no entourage and nocompanions around you; BAYKIZ is only your other half. Youlive with flowers, trees, and birds, but not with men. Should younot live with men? Are you still a manr5 Do you want nothingfrom men? Do you not see how they stand together and concoctrumors and childish fairy tales about you? Do you not want to goto them and say that you are a man and a mortal as they are, andthat you want to love them? Oh OIAHMQN, you laugh? I understandyou. Just now I ran into your garden and wanted to tear out ofyou what I had to understand from within myself.

Oh OIAHML2N, I understand: immediately I made you into asavior who lets himself be consumed and bound with gifts. That'swhat men are like, you think; they are all still Christians. But theywant even more: they want you as you are, otherwise you wouldnot be OIAHMQN to them and they would be inconsolable, if they

could find no bearer for their legends. Hence they would alsolaugh, if you approached them and said you were as mortal asthey are and want to love them. If you did that, you would not beOIAHMON. They want you, OIAHMQN, but not another mortalwho suffers from the same ills as they do.

I understand you. Oh OIAHMQN, you are a true / lover, sinceyou love your soul for the sake of men, because they need a kingwho lives from himself and owes no one gratitude for his life.They want to have you thus. You fulfill the wish of the people andyou vanish. You are a vessel of fables. You would besmirch yourselfif you went to men as a man, since they would all laugh and callyou a liar and a swindler, since OIAHML2N is not a man.

I saw. Oh OIAHMJ3N, that crease in your face: you were youngonce and wanted to be a man among men. But the Christiananimals did not love your pagan humanity, since they felt in youwhat they needed. They always sought the branded one, andwhen they caught him somewhere in freedom, they locked himin a golden cage and took from him the force of his masculinity,so that he was paralyzed and sat in silence. Then they praise himand 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 thetrue one always disowns himself, since he knows nothing higherthan to be a man.

Are you laughing, Oh OIAHML2N? I understand you: it irkedyou to be a man like others. And because you truly loved beinghuman, you voluntarily locked it away so that you could be for menat least what they wanted to have from you. Therefore I see you,Oh OLAHM^N, not with men, but wholly with flowers, the treesand the birds and all waters flowing and still that do not besmirchyour humanity For you are not OIAHM^N to the flowers, trees, andbirds, but a man. Yet what solitude, what inhumanity! /

[HI 152] Why are you laughing., Oh OIAH1VDQN, I cannot fathom you. Butdo I not see the blue air of your gar den> What happy shades surround you>Does the sun hatch blue midday specters around you>

Are you laughing. Oh OIAHMQN? Alas, I understand you:humanity has completely faded for you, but its shadow has arisenfor you. How much greater and happier the shadow of humanityis than it is itself! The blue midday shadows of the dead! Alas, thereis your humanity. Oh OIAHMQN, you are a teacher and friend ofthe dead. They stand sighing in the shade of your house, they liveunder the branches of your trees. They drink the dew of your tears,they warm themselves at the goodness of your heart, they hungerafter the words of your wisdom, which sounds full to them, fullof the sounds of life. I saw you. Oh <£IAHM£2N, at the noonday hourwhen the sun stood highest; you stood speaking with a blue shade,blood stuck to its forehead and solemn torment darkened it. I canguess. Oh OIAHMQN, who your midday guest was.280 How blind Iwas, fool that I am! That is you. Oh OIAHMQN! But who am I! I gomy way, shaking my head, and people s looks follow me and I remainsilent. Oh despairing silence! / [HI 153]

Oh master of the garden! I see your dark tree from afar in the shimmeringsun. 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. Ifthey want murder, then may they kill their false prophets. If the

279 Contrast with John 1:5, where Christ is described as follows: “The light shines in the darkness, but the darkness has not understood it.”

280 C£ Jung’s fantasy of June 1,1916, where Philemon’s guest was Christ (see below, p. 359).

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mouth of the Gods remains silent, then each can listen to hisown speech. He who loves the people remains silent. If only falseteachers teach, the people will kill the false teachers, and will fallinto the truth even on the way of their sins. Only after thedarkest night will it be day. So cover the lights and remain silentso that the night will become dark and noiseless. The sun riseswithout our help. Only he who knows the darkest error knowswhat light is.

Oh master of the garden, your magical grove shone to me from afar.I venerate your deceptive mantle, you father of all wilho^the-wisps. /2Sl[Image 154]282

I continue on my way, accompanied by a finely polished pieceof steel, hardened in ten fires, stowed safely in my robe. Secretly,I wear chain mail under my coat. Overnight I became fond ofserpents, and I solved their riddle. I sit down next to them onthe hot stones lying by the wayside. I know how to catch themcunningly and cruelly, those cold devils that prick the heel of theunsuspecting. I became their friend and played a softly tonedflute. But I decorate my cave with their dazzling skins. As Iwalked on my way, I came to a red rock on which a great irides-cent serpent lay. Since I had now learned magic from OIAHMQN,I took out my flute again and played a sweet magical song tomake her believe that she was my soul. When she was sufficientlyenchanted, / [Image 155]283 {2} [1]284 I spoke to her: “My sister,my soul, what do you say?” But she spoke, flattered and thereforetolerantly: “I let grass grow over everything that you do.”

I: “That sounds comforting and seems not to say much.”

S: “Would you like me to say much?5 I can also be banal, asyou know, and let myself be satisfied that way”

I: “That seems hard to me. I believe that you stand in a closeconnection with everything beyond, /28swith what is greatestand most uncommon. Therefore I thought that banality wouldbe foreign to you.”

S: “Banality is my element.”

I: “That would be less astonishing if I said it about myself.”

S: “The more uncommon you are, the more common I can be.A true respite for me. I think you can sense that I don’t need totorment myself today.”

I: “I can feel it, and I’m worried that your tree will ultimatelybear me no more fruit.”

S: “Worried already? Don’t be stupid, and let me rest.”

I: “I notice that you like being banal. But I do not take you toheart, my dear friend, since I now know you much better thanbefore.”

S: “You’re getting to be familiar. I’m afraid that you arebeginning to lose respect.”

I: “Are you upset? I believe that would be uncalled for.I’m sufficiently well-informed about the proximity of pathosand banality.”

S: “So, have you noticed that the becoming of the soul followsa serpentine path? Have you seen how soon day becomes night,and night day? How water and dry land change places? Andthat everything spasmodic is merely destructive?”

I: “I believe that I saw all this. I want to lie in the sun on thiswarm stone for a while. Perhaps the sun will incubate me.”

But the serpent crept up to me quietly and wound herselfsmoothly around my feet.286 Evening fell and night came. I spoketo the serpent and said: “I don’t know what to say All pots areon the boil.”

287S: “A meal is being prepared.”

I: “A Last Supper, I suppose?”

S: “A union with all humanity.”

I: “A horrifying, sweet thought: to be both guest and dish atthis meal.”288

S: “That was also Christ’s highest pleasure.”

I: “How holy, how sinful, how everything hot and cold flowsinto one another! Madness and reason want to be married,the lamb and the wolf graze peacefully side by side.289 It is all yesand no. The opposites embrace each other, see eye to eye, andintermingle. They recognize their oneness in agonizing pleasure.My heart is filled with wild battle. The waves of dark and brightrivers rush together, one crashing over the other. I have neverexperienced this before.”

S: “That is new, my dear one, at least for you.”

I: “I suppose you are mocking me. But tears and laughter areone.290 / I no longer feel like either and I am rigid with tension.Loving reaches up to Heaven and resisting reaches just as high.

281 Jung’s marginal note to the calligraphic volume: “The bhagavadgita says: whenever there is a decline of the law and an increase in iniquity then I put forth myself Forthe rescue of the pious and for the destruction of the evildoers, for the establishment of the law I am born in every age.” The citation is from chapter 4, verses 7-8 ofthe Bhagavad Gita. Krishna is instructing Arjuna concerning the nature of truth.

282 The text in the image reads: “Father of the Prophet, beloved Philemon.” Jung subsequently painted another version of this painting as a mural in one of the bedrooms inhis tower at Bollingen. Fie added an inscription in Latin from the Rosarium Philosophorum, in which Flermes describes the stone as saying: “defend me and I will defendthee, give me my right that I may help thee, for Sol is mine and the beams thereof are my inward parts; but Luna is proper to me, and my light excelleth all light, andmy goods are higher than all goods. I give many riches and delights to men desiring them, and when I seek after anything they acknowledge it, I make them understandand I cause them to possess divine strength. I engender light, but my nature is darkness. Unless my metal should be dry, all bodies have need of me, because I moistenthem. I blot out their rustiness and extract their substance. Therefore I and my son being joined together, there can be nothing made better nor more honorable inthe whole world.” Jung cited some of these lines in Psychology and Alchemy (1944, CW12, §§99,140,155). The Rosarium, first published in 1550, was one of the mostimportant texts of European alchemy, and concerns the means of producing the philosopher’s stone. It contained a series of woodcuts of symbolic figures, which wasJung’s exemplar in Psychology of the Transference. Explained through an Alchemical Series of Pictures. For Doctors and Practical Psychologists (194 6, CW 16).

283 In "The psychological aspects of the Kore” (1951), Jung anonymously described this image as “xi. Then she [the anima] appears in a church, taking the place of thealtar, still over-life-size but with veiled face.” He commented: "Dream xi restores the anima to the Christian church, not as an icon but as the altar itself. The altar is theplace of sacrifice and also the receptacle for consecrated relics” (CW 9,1, §369, 380). On the left-hand side, there is the Arabic word for “daughters.” On the borderof the image is the following inscription: "Dei sapientia in mysterio quae abscondita est quam praedestinavit ante secula in gloriam nostrum quam nemo principiumhuius secuti cognovit. Spiritus enim omnia scrutatur etiam profundo dei.” This is a citation from 1 Corinthians 2:7-10. (Jung has omitted “Deus” before “ante secula.”) Theportions cited are marked here in italics: “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none ofthe princes of the world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written. Eye hath not seen, nor ear heard, neitherhave entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: Jar the Spirit searchethall things, yea, the deep things of God” On either side of the arch is the following inscription: “Spiritus et sponsa dicunt veni et qui audit dicat veni et qui sitit veniat quivult accipiat aquam vitae gratis.” The text is from Revelation 22:17: “the Spirit and the bride say, Come. And let him that heareth say. Come. And let him that is athirstcome. And whosoever will, let him take the water of life freely” Above the arch is the following inscription: “ave virgo virginum.” This is the title of a medieval hymn.

284 January 29,1914.

285 From this point in the calligraphic volume, Jung’s coloring of red and blue initials becomes less consistent. Some have been added here for consistency.

286 This line is not in Black Book 4, where the voice is not identified as the serpent.

287 January 31,1914.

288 In Mysterium Coniunctionis (1955/56), Jung noted: “If the projected conflict is to be healed, it must return into the soul of the individual, where it had its beginningsin an unconscious manner. He who wants to be the master of this descent must celebrate a Last Supper with himself, and eat his own flesh and drink his own blood;which means that he must recognize and accept the other in himself” (CW 14, §512).

289 Cf. Isaiah 11:6: "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fading together; and alittle child shall lead them.”

290 Jung’s marginal note to the calligraphic volume: “XIV AUG. 1925.” This appears to refer to when this passage was transcribed into the calligraphic volume. In the autumnof 1925, Jung went to Africa, together with Peter Baynes and George Beckwith. They left England on October 15, and he arrived back in Zurich on March 14,1926.

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They are entwined and will not let go of each other, since theexcessive tension seems to indicate the ultimate and highestpossibility of feeling.”

S: "You express yourself emotionally and philosophically Youknow that one can say all this much more simply For example,one can say that you have fallen in love all the way from theworm up to Tristan and Isolde.291

I: "Yes, I know, but nonetheless—”

S: "Religion is still tormenting you, it seems?5 How manyshields do you still need?9 Much better to say it straight out.”

I:” You're not tripping me up.”

S: "Well, what is it with morality?5 Have morality and immoralityalso become one today?5”

I: "You re mocking me, my sister and chthonic devil. But Imust say that those two that rose up to Heaven entwined are alsogood and evil. Fm not joking but I groan, because joy and painsound shrill together.”

S: "Where then is your understanding?5 YouVe gone utterlystupid. After all, you could resolve everything by thinking.”

I: "My understanding?5 My thinking?5 I no longer have anyunderstanding. It has grown impervious to me.”

S: "You deny everything that you believed. YouVe completelyforgotten who you are. You even deny Faust, who walked calmlypast all the specters.”

I: "Fm no longer up to this. My spirit, too, is a specter.”

S: "Ah, I see, you follow my teaching.”

I: "Unfortunately, that's the case, and it has benefited me withpainful joy”

S: "You turn your pain into pleasure. You are twisted, blinded;just suffer, you fool.”

I: "This misfortune ought to make me happy.”

The serpent now became angry and tried to bite my heart, but mysecret armor broke her poisonous fang.292 She drew back astonishedand said hissing: "You actually behave as if you were unfathomable.”

I: "Thats because I have studied the art of stepping from theleft foot onto the right and vice versa, which others have doneunthinkingly from time immemorial.”

The serpent raised herself again, as if accidentally / holdingher tail in front of her mouth, so that I should not see the brokenfang. Proudly and calmly she said293: "So you have finally noticed

this?5” But I spoke to her smilingly: "The sinuous line of life couldnot escape me in the long run.”

[2] [HI 158] Where is truth and faith?5 Where is warm trust?5You find all this between men but not between men and serpents,even if they are serpent souls. But wherever there is love, theserpentlike abides also. Christ himself compared himself to aserpent,294 and his hellish brother, the Antichrist, is the olddragon himself.29S What is beyond the human that appears inlove has the nature of the serpent and the bird, and the serpentoften enchants the bird, and more rarely the bird bears off theserpent. Man stands in-between. What seems like a bird to youis a serpent to the other, and what seems like a serpent to youis a bird to the other. Therefore you will meet the other only inhuman form. If you want to become, then a battle between birdand serpent breaks out. And if you only want to be, you will be aman to yourself and to others. He who is becoming belongs in thedesert or in a prison, for he is beyond the human. If men want tobecome, they behave like animals. No one saves us from the evilof becoming, unless we choose to go through Hell.

Why did I behave as if that serpent were my soul?5 Only, itseems, because my soul was a serpent. This knowledge gave mysoul a new face, and I decided henceforth to enchant her myselfand subject her to my power. Serpents are wise, and I wanted myserpent soul to communicate her wisdom to me. Never beforehad life been so doubtful, a night of aimless tension, being onein being directed against one another. Nothing moved, neitherGod nor the devil. So I approached the serpent that lay in thesun, as if she were unthinking. Her eyes were not visible, sincethey blinked in the shimmering sunshine, and / [Image 159]296 /{3} [1] I spoke to her297: "How will it be, now that God and thedevil have become one?5 Are they in agreement to bring life to astandstill?5 Does the conflict of opposites belong to the inescapableconditions of life?5 And does he who recognizes and lives the unityof opposites stand still?5 He has completely taken the side of actuallife, and he no longer acts as if he belonged to one party and hadto battle against the other, but he is both and has brought theirdiscord to an end. Through taking this burden from life, hashe also taken the force from it?5”298

The serpent turned and spoke ill-humoredly: "Truly, you pesterme. Opposites were certainly an element of life for me. You

291 The twelfth-century tale of the adulterous romance between the Cornish knight Tristan and the Irish princess Isolde has been retold in many versions, up to Wagner’sopera, which Jung referred to as an example of the visionary mode of artistic creation (“Psychology and poetry,” 1930, CW 15, §142).

292 This sentence is not in Black Book 4.

293 This sentence is not in Black Book 4.

294 Jung commented on the comparison of Christ with the serpent in Transformations and Symbols of the Libido (1912), CW B, §585 and in Aion (1950), CW 9, 2, §291.

295 Cf. Transformations and Symbols of the Libido (1912), CW B; §585.

296 Image legend: “9 January 1927 my friend Hermann Sigg died age 52.” Jung described this as “A luminous flower in the center, with stars rotating about it. Around theflower, walls with eight gates. The whole conceived as a transparent window.” This mandala was based on a dream noted on January 2,1927 (see above, p. 217). Fromthe ‘town map,’ the relation between the dream and the painting is clear (see Appendix A). He anonymously reproduced this in 1930 in “Commentary to the ‘Secretof the Golden Flower,’ ” from which this description is taken. He reproduced it again in 1952, and added the following commentary: “The rose in the center is depictedas a ruby, its outer ring being conceived as a wheel or a wall with gates (so that nothing can come out from inside or go in from outside). The mandala was a spontane-ous product from the analysis of a male patient.” After narrating the dream, Jung added: “The dreamer went on: ‘I tried to paint this dream. But as so often happens,

it came out rather different. The magnolia turned into a sort of rose made of ruby-colored glass. It shone like a four-rayed star. The square represents the wall of thepark and at the same time a street leading round the park in a square. From it there radiate eight main streets, and from each of these eight side-streets, which meet ina shining red central point, rather like the Etoile in Paris. The acquaintance mentioned in the dream lived in a house at the corner of one of these stars.’ The mandalathus combines the classic motifs of flower, star, circle, precinct (temenos), and plan of city divided into quarters with citadel.’ The whole thing seemed like a windowopening on to eternity,’ wrote the dreamer” (“Concerning mandala symbolism,” CW 9,1, §654-55). In 1955/56 he used this same expression to denote the illustration ofthe self (Mysterium Coniunctionis, CW 14, §763). On October 7,1932, Jung showed this mandala in a seminar, and commented on it the next day. In this account, he statesthat the painting of the mandala preceded the dream: “You remember possibly the picture that I showed you last evening, the central stone and the little jewels roundit. It is perhaps interesting if I tell you about the dream in connection with it. I was the perpetrator of that mandala at a time when I had not the slightest idea whata mandala was, and in my extreme modesty I thought, I am the jewel in the center and those little lights are surely very nice peosple who believe that they are also jewels,but smaller ones ... I thought very well of myself that I was able to express myself like that: my marvelous center here and I am right in my heart.” He added that atfirst he did not recognize that the park was the same as the mandala which he had painted, and commented: “Now Liverpool is the center of life—liver is the center oflife—and I am not the center, I am the fool who lives in a dark place somewhere, I am one of those little side lights. In that way my Western prejudice that I was thecenter of the mandala was corrected—that I am everything, the whole show, the king, the god” (The Psychology of Kundalini Toga, p. 100). In Memories, Jung added somefurther details (pp. 223-24).

297 February 1,1914.

298 Black Book 4 also has: “I lay these questions before you today, my soul” (p. 91). Here, the serpent is substituted for the soul.

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probably will have noticed this. Your innovations deprive meof this source of power. I can neither lure you with pathos norannoy you with banality I am somewhat baffled.”

I: “If you are baffled, should I give counsel? I would ratheryou dive down to the deeper grounds to which you have entryand ask Hades or the heavenly ones, perhaps someone there cangive counsel.”

S: “You have become imperious.”

I: “Necessity is even more imperious than I. I must live and beable to move.”

S: “You have the whole wide earth. What do you want to askthe beyond for?”

I: “It isn't curiosity that drives me, but necessity I will not yield.”

S: “I obey, but reluctantly This style is new and unaccustomedto me.”

I: “I'm sorry, but there is pressing need. Tell the depths thatprospects are not looking too good for us, because we have cutoff an important organ from life. As you know. I'm not the guiltyone, since you have led me carefully along this way.”

Sr" “You might have rejected the apple.”

I: “Enough of these jokes. You know that story better than Ido. I am serious. We need some air. Be on your way and fetch thefire. It has already been dark around me for too long. Are yousluggish or cowardly?”

S: “I'm off to work. Take from me what I bring up.”300

[HI 160] Slowly, the throne of the God ascends into emptyspace, followed by the holy trinity, all of Heaven, and finallySatan himself. He resists and clings to his beyond. He will not /let it go. The upperworld is too chilly for him.

S: “Have you got tight hold of him?”301

I: “Welcome, hot thing of darkness! My soul probably pulledyou up roughly?”

S:3°2“Why this noise? I protest against this violent extraction.”

I: “Calm down. I didn't expect you. You come last of all. Youseem to be the hardest part.”

S: “What do you want from me? I don't need you,impertinent fellow.”

I: “It's a good thing we have you. You're the liveliest thing inthe whole dogma.”303

S: “What concern is your prattle to me! Make it quick.I'm freezing.”

I: “Listen, something has just happened to us: we have united theopposites. Among other things, we have bonded you with God.”304

S: “For God's sake, why this hopeless fuss? Why such nonsense?”

I: “Please, that wasn't so stupid. This unification is animportant principle. We have put a stop to never-endingquarreling, to finally free our hands for real life.”

S: “This smells of monism. I have already made note of someof these men. Special chambers have been heated for them.”

I: “You're mistaken. Matters are not as rational with us as they

seem to be.305 We have no single correct truth either. Rather, a mostremarkable and strange fact has occurred: after the opposites hadbeen united, quite unexpectedly and incomprehensibly nothingfurther happened. Everything remained in place, peacefully and yetcompletely motionless, and life turned into a complete standstill.”

S: “Yes, you fools, you certainly have made a pretty messof things.”

I: “Well, your mockery is unnecessary. Our intentionswere serious.”

S: “Your seriousness leads us to suffer. The ordering of thebeyond is shaken to its foundations.”

I: “So you realize that matters are serious. I want an answerto my question, what should happen under these circumstances?We no longer know what to do.”

S: “Well, it is hard to know what to do, and difficult to giveadvice even if one would like to give it. You are blinded fools, abrashly impertinent people. Why didn't you stay out of trouble?How do you mean to understand the ordering of the world?”

I: “Your ranting suggests that you are quite thoroughlyaggrieved. Look, the holy trinity is taking things coolly. It seemsnot to dislike the innovation.” .

S: “Ah, the trinity is so irrational that one / can never trustits reactions. I strongly advise you not to take those symbolsseriously.”306

I: “I thank you for this well-meant advice. But you seem to beinterested. One would expect you to pass unbiased judgment onaccount of your proverbial intelligence.”

S: “Me, unbiased! You can judge for yourself. If you considerthis absoluteness in its completely lifeless equanimity, you caneasily discover that the state and standstill produced by yourpresumptuousness closely resembles the absolute. But if I counselyou, I place myself completely on your side, since you too findthis standstill unbearable.”

I: “What? You take my side? That is strange.”

S: “That’s not so strange. The absolute was always adverse tothe living. I am still the real master of life.”

I: “That is suspicious. Your reaction is far too personal.”

S: “My reaction is far from personal. I am utterly restless,quickly hurrying life. I am never contented, never unperturbed.I pull everything down and hastily rebuild. I am ambition, greedfor fame, lust for action; I am the fizz of new thoughts and action.The absolute is boring and vegetative.”

I: “Alright, I believe you. So—just what do you advise?”

S: “The best advice I can give you is: revoke your completelyharmful innovation as soon as possible.”

I: “What would be gained by that? We'd have to start fromscratch again and would infallibly reach the same conclusion asecond time. What one has grasped once, one cannot intentionallynot know again and undo. Your counsel is no counsel.”

S: “But could you exist without divisiveness and disunity? Youhave to get worked up about something, represent a party, overcomeopposites, if you want to live.”

299 Black Book 4: “You are playing Adam and Eve with me” (p. 93).

300 Jung's marginal note to the calligraphic volume: “Visio.”

301 Black Book 4: “Satan crawls out of a dark hole with horns and tail, I pull him out by the hands” (p. 94).

302 The interlocutor is Satan.

303 For Jung’s account of the significance of Satan, see Answer to Job (1952), CWII.

304 Jung discussed the issue of uniting the opposites at length in Psychological Types (1921), ch. 6, “The type problem in the poetic art.” The uniting of the opposites takesplace through the production of the reconciling symbol.

305 Black Book 4 has instead of this sentence: “Matters are not as intellectual and generally ethical with us as in Monism” (p. 96). The reference is to Ernst Haeckel’s systemof Monism, which Jung was critical of

306 C£ Jung, “Attempt at a psychological interpretation of the dogma of the trinity” (1940), CW 11.

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I: "That does not help. We also see each other in the opposite.We have grown tired of this game.”

S: "And so with life.”

I: "It seems to me that it depends on what you call life. Yournotion of life has to do with climbing up and tearing down,with assertion and doubt, with impatient dragging around, /[Image 163]307 / with hasty desire. You lack the absolute and itsforbearing patience.”

S: "Quite right. My life bubbles and foams and stirs upturbulent waves, it consists of seizing and throwing away, ardentwishing and restlessness. That is life, isn’t it?”

I: "But the absolute also lives.”

S: "That is no life. It is a standstill or as good as a standstill, orrather: it lives interminably slowly and wastes thousands of years,just like the miserable condition that you have created.”

I: "You enlighten me. You are personal life, but the apparentstandstill is the forbearing life of eternity, the life of divinity! Thistime you have counseled me well. I will let you go. Farewell.”

[HI 164] Satan crawls deftly like a mole back into his holeagain. The symbol of the trinity and its entourage rise up inpeace and equanimity to Heaven. I thank you, serpent, forhauling up the right one for me. Everyone understands his words,since they are personal. We can live again, a long life. We canwaste thousands of years.

[HI 164/2] [2] Where to begin, oh Gods? In suffering orin joy, or in the mixed feeling lying between? The beginning isalways the smallest, it begins in nothing. If I begin there, I see thelittle drop of "something” that falls into the sea of nothingness.It is forever about beginning again down where the nothingnesswidens itself to unrestricted freedom.308 Nothing has happenedyet, the world has yet to begin, the sun is not yet born, the wateryfirmament has not been separated,309 we have not yet climbedonto the shoulders of our fathers, since our fathers have not yetbecome. They have only just died and rest in the womb of ourbloodthirsty Europe.

We stand in the vastness, wed to the serpent, and considerwhich stone could be the foundation stone of the building, /which we do not yet know. The most ancient? It is suitable asa symbol. We want something graspable. We are weary of thewebs that the day weaves and the night unpicks. The devil isprobably supposed to create it, that paltry partisan with shamunderstanding and greedy hands? He emerged from the lump

of manure in which the Gods had secured their eggs. I would liketo kick the garbage away from me, if the golden seed were not inthe vile heart of the misshapen form.

Arise then, son of darkness and stench! How firmly you clingto the rubble and waste of the eternal cesspit! I do not fear you,though I hate you, you brother of everything reprehensible in me.Today, you shall be forged with heavy hammers so that the goldof the Gods will spray out of your body. Your time is over, youryears are numbered, and today your day of judgment has gone tosmithereens. May your casings burst asunder, with our hands wewish to take hold of your seed, the golden one, and free it fromslithery mud. May you freeze, devil, since we will cold-forge you.Steel is harder than ice. You shall fit into our form, you thief ofthe divine marvel, you mother ape, you who stuff your body withthe egg of the Gods and thereby make yourself weighty. Hencewe curse you, though not because of you, but for the sake of thegolden seed.

What serviceable forms rise from your body, you thievingabyss! These appear as elemental spirits, dressed in wrinkledgarb, Cabiri, with delightful misshapen forms, young and yet old,dwarfish, shriveled, unspectacular bearers of secret arts, possessorsof ridiculous wisdom, first formations of the unformed gold,worms that crawl from the liberated egg of the Gods, incipientones, unborn, still invisible. What should your appearance be tous? What new arts do you bear up from the inaccessible treasurechamber, the sun yoke from the egg of the Gods? You still haveroots in the soil like plants and you are animal faces / of thehuman body; you are foolishly sweet, uncanny, primordial, andearthly. We cannot grasp your essence, you gnomes, you object-souls. You have your origin in the lowest. Do you want to becomegiants, you Tom Thumbs? Do you belong to the followers of theson of the earth? Are you the earthly feet of the Godhead? Whatdo you want? Speak!”310

The Cabiri: "We come to greet you as the master of thelower nature.”

I: "Are you speaking to me? Am I your master?”

The Cabiri: "You were not, but you are now.”

I: "So you declare. And so be it. Yet what should I do withyour following?”

The Cabiri: "We carry what is not to be carried from belowto above. We are the juices that rise secretly, not by force, butsucked out of inertia and affixed to what is growing. We knowthe unknown ways and the inexplicable laws of living matter. We

307 Image legend: "1928. When I painted this image, which showed the golden well-fortified castle, Richard Wilhelm sent me from Frankfurt the Chinese, thousand-year-old text of the golden casde, the embryo of the immortal body. Ecclesia catholic et protestantes et seclusi in secreto. Aeon finitus. (A church both Catholic andProtestant shrouded in secrecy. The end of an aeon.) Jung described this as: A mandala as a fortified city with wall and moat. Within, a broad moat surrounding a wallfortified with sixteen towers and with another inner moat. This moat encloses a central castle with golden roofs whose centre is a golden temple. He anonymouslyreproduced this in 1930 in "Commentary on ‘The Secret of the Golden Flower,’ ” from which this description is taken. He reproduced it again in 1952 in "Concerningmandala symbolism” and added the following commentary: “Painting of a medieval city with walls and moats, streets and churches, arranged quadratically. The innercity is again surrounded by walls and moats, like the Imperial City in Peking. The buildings all open inward, toward the center, represented by a castle with a goldenroof. It too is surrounded by a moat. The ground round the castle is laid with black and white tiles, representing the united opposites. This mandala was done by amiddle-aged man ... A picture like this is unknown in Christian symbolism. The Heavenly Jerusalem of Revelation is known to everybody. Coming to the Indianworld of ideas„we find the city of Brahma on the world mountain, Meru. We read in the Golden Flower: ‘The Book of the Yellow Castle says: "In the square inch field ofthe square foot house, life can be regulated.” The square foot house is the face. The square inch field in the face: what could that be other than the heavenly heart?

In the middle of the square inch dwells the splendor. In the purple hall of the city of Jade dwells the God of Utmost Emptiness and Life.’ The Taoists call this center‘the land of ancestors or golden castle’ ” (CW 9,1, §691). On this mandala, see John Peck, The Visio Dorothei: Desert Context, Imperial Setting; Later Alignments: Studies in theDreams and Visions ofSaint Pachomius and Dorotheus, Son of Quintus, Thesis, C. G. Jung Institute, Zurich, 1992, pp. 183-85.

308 This line links with the beginning of Sermon one, Scrutinies (see below, p. 346).

309 A reference to the account of creation in the book of Genesis.

310 The Cabiri were the deities celebrated at the mysteries of Samothrace. They were held to be promoters of fertility and protectors of sailors. Friedrich Creuzer andSchelling held them to be the primal deities of Greek mythology, from which all others developed (Symbolik und Mythologie der alten Volker [Leipzig: Leske, 1810-23]; TheDeities of Samothrace [1815], introduced and translated by R. F. Brown [Missoula, MT: Scholars Press, 1977]). Jung had copies of both of these works. They appear inGoethe’s Faust, part 2, act 2. Jung discussed the Cabiri in Transformations and Symbols of the Libido (1912, CW B §209-11). In 1940 Jung wrote: “The Cabiri are, in fact,the mysterious creative powers, the gnomes who work under the earth, i.e., below the threshold of consciousness, in order to supply us with lucky ideas. As imps andhobgoblins, however, they also lay all sorts of nasty tricks, keeping back names and dates that were ‘on the tip of the tongue,’ making us say the wrong thing, etc. Theygive an eye to everything that has not already been anticipated by consciousness and the functions at its disposal. . . deeper insight will show that the primitive andarchaic qualities of the inferior function conceal all sorts of significant relationships and symbolic meanings, and instead of laughing off the Cabiri as ridiculous TomThumbs he may begin to suspect that they are a treasure-house of hidden wisdom” ("Attempt at a psychological interpretation of the dogma of the trinity,” CW II,§244). Jung commented on the Cabiri scene in Faust in Psychology and Alchemy (1944, CW 12, §203f). The dialogue with the Cabiri that takes place here is not found inBlack Book 4, but is in the Handwritten Draft. It may have been written separately; if so it would have been written prior to the summer of 1915.

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carry up what slumbers in the earthly what is dead and yet entersinto the living. We do this slowly and easily what you do in vainin your human way We complete what is impossible for you.55

I: “What should I leave to you? Which troubles can I transferto you? What should I not do, and what do you do better?55

The Cabiri: “You forget the lethargy of matter. You want topull up with your own force what can only rise slowly ingestingitself, affixed to itself from within. Spare yourself the trouble, oryou will disturb our work.55

I: “Should I trust you, you untrustworthy ones, you slaves andslave souls? Get to work. Let it be so.55

311 [HI 166] “It seems to me that I gave you a long time. Neitherdid I descend to you nor did I disturb your work. I lived in thelight of day and did the work of the day. What did you do?55

The Cabiri: “We hauled things up, we built. We placed stoneupon stone. Now you stand on solid ground.55

I: “I feel the ground more solid. I stretch upward.55

The Cabiri: “We forged a flashing / sword for you, with whichyou can cut the knot that entangles you.55

I: “I take the sword firmly in my hand. I lift it for the blow.55

The Cabiri: “We also place before you the devilish, skillfullytwined knot that locks and seals you. Strike, only sharpness willcut through it.55

I: “Let me see it, the great knot, all wound round! Truly amasterpiece of inscrutable nature, a wily natural tangle of rootsgrown through one another! Only Mother Nature, the blindweaver, could work such a tangle! A great snarled ball and athousand small knots, all artfully tied, intertwined, truly, a humanbrain! Am I seeing straight? What did you do? You set my brainbefore me! Did you give me a sword so that its flashing sharpnessslices through my brain? What were you thinking of?”312

The Cabiri: “The womb of nature wove the brain, the wombof the earth gave the iron. So the Mother gave you both:entanglement and severing.55

I: “Mysterious! Do you really want to make me the executionerof my own brain?55

The Cabiri: “It befits you as the master of the lower nature.Man is entangled in his brain and the sword is also given to himto cut through the entanglement.55

I: “What is the entanglement you speak of?55

The Cabiri: “The entanglement is your madness, the sword isthe overcoming of madness.5’313

I: “You offsprings of the devil, who told you that I am mad?You earth spirits, you roots of clay and excrement, are you notyourselves the root fibers of my brain? You polyp-snared rubbish,channels for juice knotted together, parasites upon parasites, allsucked up and deceived, secretly climbing up over one anotherby night, you deserve the flashing sharpness of my sword. Youwant to persuade me to cut through you? Are you contemplatingself-destruction? How come nature gives birth to creatures thatshe herself wants to destroy?55

The Cabiri: “Do not hesitate. We need destruction since weourselves are the entanglement. He who wishes to conquer new

land / brings down the bridges behind him. Let us not existanymore. We are the thousand canals in which everything alsoflows back again into its origin.55

I: “Should I sever my own roots? Kill my own people, whoseking I am? Should I make my own tree wither? You really arethe sons of the devil.55

The Cabiri: “Strike, we are servants who want to die fortheir master.55

I: “What will happen if I strike?55

The Cabiri: “Then you will no longer be your brain, but willexist beyond your madness. Do you not see, your madness isyour brain, the terrible entanglement and intertwining in theconnection of the roots, in the nets of canals, the confusion offibers. Being engrossed in the brain makes you wild. Strike! Hewho finds the way rises up over his brain. You are a Tom Thumbin the brain, beyond the brain you gain the form of a giant. Weare surely sons of the devil, but did you not forge us out of thehot and dark? So we have something of its nature and of yours.The devil says that everything that exists is also worthy, sinceit perishes. As sons of the devil we want destruction, but as yourcreatures we want our own destruction. We want to rise up inyou through death. We are roots that suck up from all sides.Now you have everything that you need, therefore chop us up,tear us out.55

I: “Will I miss you as servants? As a master I need slaves.55

The Cabiri: “The master serves himself.55

I: “You ambiguous sons of the devil, these words areyour undoing. May my sword strike you, this blow shall bevalid forever.55

The Cabiri “Woe, woe! What we feared, what we desired, hascome to pass.55

/ [Image 169] / [HI 171] I set foot on new land. Nothingbrought up should flow back. No one shall tear down what Ihave built. My tower is of iron and has no seams. The devil isforged into the foundations. The Cabiri built it and the masterbuilders were sacrificed with the sword on the battlements of thetower. Just as a tower surmounts the summit of a mountain onwhich it stands, so I stand above my brain, from which I grew.I have become hard and cannot be undone again. No more do Iflow 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 bluesky have laid themselves before me and bowed to my mastery. Iwait upon no one and no one waits upon me. I serve myself andI myself serve. Therefore I have what I need.314

My tower grew for several thousand years, imperishable. It doesnot sink back. But it can be built over and will be built over. Fewgrasp my tower, since it stands on a high mountain. But many willsee it / and not grasp it. Therefore my tower will remain unused.No one scales its smooth walls. No one lands on its pointed roofOnly he who finds the entrance hidden in the mountain and risesup through the labyrinths of the innards can reach the tower, andthe happiness of he who surveys things from there and he wholives from himself. This has been attained and created. It has not

311 Jung’s marginal note to the calligraphic volume: "Thereupon I laid this matter aside for three weeks.”

312 In "Transformation symbolism in the mass” (1941), Jung noted that the motif of the sword played an important role in alchemy and discussed its significance as aninstrument of sacrifice, its divisive and separative functions. He noted that “The alchemical sword brings about the solutio or separatio elementorum, thereby restoringthe original condition of chaos, so that a new and more perfect body can be produced by a new impressio formae or imaginatio” (CW II, §357 & ff).

313 The notion here of overcoming madness is close to Schelling’s distinction between the person who is overcome by madness and the person who manages to governmadness (see note 89, p. 238).

314 Jung’s marginal note to the calligraphic volume: “accipe quod tecum est. in collect. Mangeti in ultimis paginis” (Accept what is present. In the last page of the Mangeticollection). It seems that this refers to the Bibliotheca chemica curiosa, sen rerum ad alchemiampertinentium thesaurus instructissimus of J. J. Manget (1702), a collection ofalchemical texts. Jung possessed a copy of this work, which has some slips of paper in it and some underlinings. Jung’s note possibly refers to the last woodcut of theMutus Liber, which concludes volume one of the Bibliotheca chemica curiosa, a representation of the completion of the alchemical opus, with a man being lifted upward byangels, while another lies prostrate.

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arisen from a patchwork of human thoughts, but has been forgedfrom the glowing heat of the innards; the Cabiri themselvescarried the matter to the mountain and consecrated the buildingwith their own blood as the sole keepers of the mystery of itsgenesis. I built it out of the lower and upper beyond and not fromthe surface of the world. Therefore it is new and strange andtowers over the plains inhabited by humans. This is the solid andthe beginning.315

[HI 172] I have united with the serpent of the beyond. I haveaccepted everything beyond into myself. From this I have builtmy beginning. When this work was completed, I was pleased,and I felt curious to know what might still lie in my beyond. So Iapproached my serpent and asked her / amiably whether shewould not like to creep over to bring me news of what washappening in the beyond. But the serpent was weary and said thatshe had no liking for this.

|4}[i]316 I: “I don't want to force anything, but perhaps, whoknows? We will still find out something useful.” For a while theserpent hesitated, then she disappeared into the depths. SoonI heard her voice: “I believe that I have reached Hell. There isa hanged man here.” A plain, ugly man with a contorted facestands before me. He has protruding ears and a hunchback. Hesaid: “I am a poisoner who was condemned to the rope.”

I: “What did you do?”

He: “I poisoned my parents and my wife.”

I: “Why did you do that?”

He: “To honor God.”

I: “What? To honor God? What do you mean by that?”

He: “First of all, everything that happens is for the honor ofGod, and secondly, I had my own ideas.”

I: “What went through your mind?”

He: “I loved them and wanted to transport them more quicklyfrom a wretched life into eternal blessedness. I gave them astrong, too strong a nightcap.”

I: “And did this not lead you to find out what your own interestin this was?”

He: “I was now alone and very unhappy I wanted to live for thesake of my two children, for whom I foresaw a better future. I wasin better health than my wife, so / I wanted to live.”

I: “Did your wife agree to the murders?”

He: “No, she certainly would have consented, but she knewnothing of my intentions. Unfortunately, the murder wasdiscovered and I was condemned to death.”

I: “Have you found your relatives again in the beyond?”

He: “That's a strange and unlikely story I suspect that I'min Hell. Sometimes it seems as if my wife were here too, andsometimes I'm not sure, just as little as I'm sure of my own self'

I: “What is it like? Tell me.”

He: “From time to time, she seems to speak to me and I replyBut we haven't spoken about either the murder or our childrenuntil now. We only speak together here and there, and onlyabout trivial things, small matters from our earlier daily life, butcompletely impersonal, as if we no longer had anything to dowith each other. But the true nature of things eludes me. I seeeven less of my parents; I believe that I have yet to meet my

mother. My father was here once and said something about histobacco pipe, which he had lost somewhere.”

I: “But how do you pass your time?”

He: “I believe that there is no time with us, so there is none tospend. Nothing at all happens.”

I: “Isn't that / extremely boring?”

He: “Boring? I've never thought about it like that. Boring?Perhaps, but there's nothing interesting. In actual fact, it's prettymuch all the same.”

I: “Doesn't the devil ever torment you?”

He: “The devil? I've seen nothing of him.”

I: “You come from the beyond and yet you have nothing toreport? I find that hard to believe.”

He: “When I still had a body, I often thought that surely itwould be interesting to speak to one of the dead. But now theprospect means nothing much to me. As I said, everything hereis impersonal and purely matter of fact. As far as I know, that'swhat they say”

I: “That is bleak. I assume that you are in the deepest Hell.”

He: “I don't care. I guess I can go now, can’t I? Farewell.”

Suddenly he vanished. But I turned to the serpent317 and said:“What should this boring guest from the beyond mean?”

S: “I met him over there, stumbling around restlessly like somany others. I chose him as the next best. He strikes me as agood example.”

I: “But is the beyond so colorless?”

S: “It seems so; there is nothing but motion, when I makemy way over there. Everything merely surges back and forth in ashadowy way. There is nothing personal whatsoever.”

I: “What is it, then, with this damned personal quality? Satanrecently made / a strong impression on me, as if he were thequintessence of the personal.”

S: “Of course he would, since he is the eternal adversary, andbecause you can never reconcile personal life with absolute life.”

I: “Can't one unite these opposites?”

S: “They are not opposites, but simply differences. Just aslittle as you make the day the opposite of the year or the bushelthe opposite of the cubit.”

I: “That's enlightening, but somewhat boring.”

S: “As always, when one speaks of the beyond. It goes onwithering away, particularly since we have balanced the oppositesand married. I believe the dead will soon become extinct.”

[HI 176] [2] The devil is the sum of the darkness of humannature. He who lives in the light strives toward being the imageof God; he who lives in the dark strives toward being the image ofthe devil. Because I wanted to live in the light, the sun went outfor me when I touched the depths. It was dark and serpentlike.

I united myself with it and did not overpower it. I took my partof the humiliation and subjugation upon myself, in that I tookon the nature of the serpent.

If I had / not become like the serpent, the devil, the quintessenceof everything serpentlike, would have held this bit of power overme. This would have given the devil a grip and he would haveforced me to make a pact with him just as he also cunninglydeceived Faust.318 But I forestalled him by uniting myself with theserpent, just as a man unites with a woman.

315 In Psychological Types, Jung commented on the symbolism of the tower in his discussion of the vision of the tower in The Shepherd of Hermas (CW 6, §39off). In 1920,Jung began planning his tower at Bollingen.

316 February 2,1914.

317 Black Book 4 has: "soul” (p. no).

318 In Goethes Faust, Mephistopheles makes a pact with Faust that he will serve him in life on condition that Faust will serve him in the beyond (1. 1655).

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So I took away from the devil the possibility of influence,which only ever passes through ones own serpenthood,319 which onecommonly assigns to the devil instead of oneself Mephistophelesis Satan, taken with my serpenthood. Satan himself is thequintessence of evil, naked and therefore without seduction, noteven clever, but pure negation without convincing force. Thus Iresisted his destructive influence and grasped him and fetteredhim firmly His descendants served me and I sacrificed themwith the sword.

Thus I built a firm structure. Through this I myself gainedstability and duration and could withstand the fluctuations of thepersonal. Therefore the immortal in me is saved. Through drawingthe darkness from my beyond over into the day, I emptied mybeyond. Therefore the demands of the dead disappeared, as theywere satisfied.

/ I am no longer threatened by the dead, since I acceptedtheir demands though accepting the serpent. But through this Ihave also taken over something of the dead into my day. Yet itwas necessary, since death is the most enduring of all things, thatwhich can never be canceled out. Death gives me durability andsolidity So long as I wanted to satisfy only my own demands, Iwas personal and therefore living in the sense of the world. Butwhen I recognized the demands of the dead in me and satisfiedthem, I gave up my earlier personal striving and the world had totake me for a dead man. For a great cold comes over whoever inthe excess of his personal striving has recognized the demands ofthe dead and seeks to satisfy them.

While he feels as if a mysterious poison has paralyzed the livingquality of his personal relations, the voices of the dead remainsilent in his beyond; the threat, the fear, and the restlessnesscease. For everything that previously lurked hungrily in him nolonger lives with him in his day His life is beautiful and rich, sincehe is himself.

But whoever always wants only the fortune of others is ugly,since he / cripples himself. A murderer is one who wants toforce others to blessedness, since he kills his own growth. Afool is one who exterminates his love for the sake of love. Sucha one is personal to the other. His beyond is gray and impersonal.He forces himself upon others; therefore he is cursed intoforcing himself upon himself in a cold nothingness. He who hasrecognized the demands of the dead has banished his ugliness tothe beyond. He no longer greedily forces himself upon others,but lives alone in beauty and speaks with the dead. But therecomes the day when the demands of the dead also are satisfied.If one then still perseveres in solitude, beauty fades intothe beyond and the wasteland comes over onto this side. Ablack stage comes after the white, and Heaven and Hell areforever there.320

|5}[l] [HI 179] Now that I had found the beauty in me andwith myself, I spoke to my serpent321: “I look back as onto a workthat has been accomplished.55

Serpent: "Nothing is accomplished yet.55

I: "What do you mean? Not accomplished?555

Se: "This is only the beginning.55

I: "I think you are lying.55

Se: "Whom are you quarreling with? Do you know better?55

I: "I know / nothing, but I5d already gotten used to the idea

that we had reached a goal, at least a temporary one. If even thedead are about to become extinct, what else is going to happen?55

Se: "But then the living must first begin to live.55

I: "This remark could certainly be deeply meaningful, but itseems to be nothing but a joke.55

Se: "You are getting impertinent. I5m not joking. Life has yetto begin.55

I: "What do you mean by life?55

Se: "I say, life has yet to begin. Didn't you feel empty today? Doyou call that life?55

I: "What you say is true, but I try to put as good a face as I canon everything and to settle for things.55

Se: "That might be quite comfortable. But you really ought tomake much higher demands.55

I: "That I dread. I will certainly not assume that I could satisfymy own demands, but neither do I think that you are capableof satisfying them. However, it might be that once again I5m nottrusting you enough. I suppose that might be so because I5ve drawncloser to you in human terms and find you so urbane.55

Se: "That proves nothing. Just don't assume that somehow youcould ever grasp me and embody me.55

I: "So, what should it be? I'm ready.55

Se: "You are entitled to a reward for / what has beenaccomplished so far.55

I: "A sweet thought, that payment could be made for this.55

Se: "I give you payment in images. Behold:55

[Hi 181] Elijah and Salome! The cycle is completed and thegates of the mysteries have opened again. Elijah leads Salome, theseeing one, by the hand. She blushes and lowers her eyes whilelovingly batting her eyelids.

E: "Here, I give you Salome. May she be yours.55

I: "For God's sake, what should I do with Salome? I am alreadymarried and we are not among the Turks.5'322

E: "You helpless man, how ponderous you are. Is this not abeautiful gift? Is her healing not your doing? Won't you accepther love as the well-deserved payment for your trouble?55

I: "It seems to me a rather strange gift, more burden than joy Iam happy that Salome is thankful to me and loves me. I love hertoo—somewhat. Incidentally, the care I afforded her, was, literally,pressed out of me, rather than something I gave freely andintentionally. If my partly unintentional / ordeal has had such agood outcome. I'm already completely satisfied.55

Salome to Elijah: "Leave him, he is a strange man. Heavenknows what his motives are, but he seems to be serious. I'm notugly and surely I5m generally desirable.55

Salome to me: "Why do you refuse me? I want to be your maidand serve you. I will sing and dance before you, fend off peoplefor you, comfort you when you are sad, laugh with you when youare happy. I will carry all your thoughts in my heart. I will kiss thewords that you speak to me. I will pick roses for you each day andall my thoughts will wait upon you and surround you.55

I: "I thank you for your love. It is beautiful to hear you speakof love. It is music and old, far-off homesickness. Look, my tearsare falling because of your good words. I want to kneel beforeyou and kiss your hands a hundred times, because they want togive me love. You speak so beautifully of love. One can neverhear enough of love being spoken.55

319 The Corrected Draft has instead: “me with the serpent” (p. 521).

320 Jungs marginal note to the calligraphic volume: "I still did not realize that I myself was this murderer.”

321 February 9,1914. Black Book 4 has: “soul” (p. 114).

322 Polygamy used to be practiced in Turkey It was officially banned by Ataturk in 1926.

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324 | liber secundus 182/Draft

Sal; “Why only speak? I want to be yours, utterly andcompletely yours.”

I: “You are like the serpent that coiled around me and pressed

182/183 out my blood.”323 / Your sweet words wind around me and I stand

like someone crucified.”

Sal: “Why still crucified:*”

I: “Don’t you see that unrelenting necessity has flung me ontothe cross? It is impossibility that lames me.”

Sal; “Don’t you want to break through necessity? Is what youcall a necessity really one?”324

I: “Listen, I doubt that it is your destiny to belong to me. I donot want to intervene in your utterly singular life, since I can neverhelp you to lead it to an end. And what do you gain if one day Imust lay you aside like a worn garment?”

Sal: “Your words are terrible. But I love you so much that Icould also lay myself aside when your time has come.”

I: “I know that it would be the greatest torment for me to letyou go away. But if you can do this for me, I can also do it for you.I would go on without lament, since I have not forgotten thedream where I saw my body lying on sharp needles and a bronzewheel rolling over my breast, crushing it. I must think of thisdream whenever I think of love. If it must be, I am ready.”

Sal: “I don’t want such a sacrifice. I want to bring you joy. CanI not be joy to you?”

183/184 I: “I don’t know, perhaps, / perhaps not.”

Sal: “So then at least try.”

I: “The attempt is the same as the act. Such attempts are costly”

Sal: “Won’t you bear the cost for my sake?”

I: “I’m rather too weak, too exhausted after what I have sufferedbecause of you, still to be able to undertake further tasks for you.I would be overwhelmed.”

Sal: “If you don’t want to accept me, then surely I cannotaccept you?”

I: “It’s not a matter of acceptance; if it’s about anything inparticular, it’s about giving.”

Sal: “But I do give myself to you. Just accept me.”

I: “As if that would settle the matter! But being entangled withlove! Simply thinking about it is dreadful.”

Sal: “So you really demand that I be and not be at the same time.That is impossible. What’s wrong with you?”

I: “I lack the strength to hoist another fate onto my shoulders.I have enough to carry.”

Sal: “But what if I help you bear this load?”

I: “How can you? You’d have to carry me, an untamed burden.Shouldn’t I have to carry it myself?”

E: “You speak the truth. May each one carry his load. He whowants to burden others with his baggage is their slave.325 It is nottoo difficult for anyone to lug themselves.”

Sal: “But father, couldn’t I help him bear part of his burden?”

184/185 E: “Then he’d be your slave.” /

Sal: “Or my master and ruler.”

I: “That I shall not be. You should be a free being. I can bearneither slaves nor masters. I long for men.”

Sal: “Am I not a human being?”

I: “Be your own master and your own slave, do not belong tome but to yourself. Do not bear my burden, but your own. Thus

you leave me my human freedom, a thing that’s worth more tome than the right of ownership over another person.”

Sal: “Are you sending me away?”

I: “I’m not sending you away. You must not be far from me.

But give to me out of your fullness, not your longing. I cannotsatisfy your poverty just as you cannot still my longing. If yourharvest is rich, send me some fruit from your garden. If you suf-fer from abundance, I will drink from the brimming horn of yourjoy. I know that that will be a balm for me. I can satisfy myselfonly at the table of the satisfied, not at the empty bowls of thosewho yearn. I will not steal my payment. You possess nothing, sohow can you give? Insofar as you give, you demand. Elijah, oldman, listen: you have a strange gratitude. Do not give away yourdaughter, but set her / on her own feet. She would like to dance, 185/186to sing or play the lute before people, and she would like theirflashing coins thrown before her feet. Salome, I thank you foryour love. If you really love me, dance before the crowd, pleasepeople so that they praise your beauty and your art. And if youhave a rich harvest, throw me one of your roses through thewindow, and if the fount of your joy overflows, dance and singto me once more. I long for the joy of men, for their fullness andfreedom and not their neediness.”

Sal: “What a hard and incomprehensible man you are.”

E: “You have changed since I last saw you. You speak anotherlanguage, one that sounds foreign to me.”

I: “My dear old man. I’d like to believe that you find me changed.

But you too seem to have changed. Where is your serpent?”

E: “She has gone astray. I believe she was stolen. Since thenthings have been somewhat gloomy with us. Therefore I wouldhave been happy if you had at least accepted my daughter.”

I: “I know where your serpent is. I have her. We fetchedher from the underworld. She / gave me hardness, wisdom, and 186/187magical power. We need her in the upperworld, since otherwisethe underworld would have had the advantage, to our detriment.”

E: “Away with you, accursed robber, may God punish you.”

I: “Your curse is powerless. Whoever possesses the serpentcannot be touched by curses. No, be sensible, old man: whoeverpossesses wisdom is not greedy for power. Only the man whohas power declines to use it. Do not cry, Salome, fortune is onlywhat you yourself create and not what comes to you. Be gone, myunhappy friends, the night grows late. Elijah, expunge the falsegleam of power from your wisdom, and you, Salome, for the sakeof our love, do not forget to dance.”

[2]326 When everything was completed in me, I unexpectedlyreturned to the mysteries, to that first sight of the otherworldlypowers of the spirit and desire. Just as I had achieved pleasurein myself and power over myself, Salome had lost pleasure inherself but learned love for the other, and Elijah had lost thepower of his wisdom but he had learned to recognize the spiritof the other. Salome thus lost the power of temptation and has/ become love. As I have won pleasure in myself, I also want 187/188love for myself. But that really would be too much and wouldbind me like an iron ring that would stifle me. I accepted Salomeas pleasure, and reject her as love. But she wants to be with me.

How, then, should I also have love for myself? Love, I believe.

323 Jung’s marginal note to the calligraphic volume: "In XI Cap. of the mystery play” (see above, p. 251).

324 Black Book 4 continues: “I: My principles—it sounds stupid—forgive me—but I have principles. Do not think these are stale moral principles, for these are insights thatlife has imposed on me. / Serpent: What principles are these?” (pp. 121-22).

325 The issue of master and slave morality featured prominendy in the first essay of Nietzsche’s On the Genealogy of Morals (tr. D. Smith [Oxford: Oxford University Press, 1996]).

326 In the calligraphic volume, there is a blank space for a historiated initial.

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belongs to others. But my love wants to be with me. I dread it.May the power of my thinking push it from me, into the world,into things, into men. For something should join men together,something should be a bridge. It is the most difficult temptation,if even my love wants me! Mysteries, open your curtains again!I want to wage this battle to its end. Come here, serpent of thedark abyss.

{6}327[i] I hear Salome still crying. What does she want, orwhat do I still want? It’s a damnable payment you have given tome, a payment that one cannot touch without sacrifice. One thatrequires even greater sacrifice once one has touched it.

Serpent:328 “Do you mean to live without sacrifice? Life mustcost you something, mustn’t it?”

I: “I have, I believe, already paid. I have rejected Salome. Is thatnot sacrifice enough?”

Se: “Too little for you. As has been said, you are allowed tomake demands of yourself.”

I: “You mean well with your damned logic: demanding insacrifice? That / isn’t what I understood. My error has obviouslybeen to my own benefit. Tell me, isn’t it enough if I force my feelinginto the background?”

Se: “You’re not forcing your feeling into the background at all;rather it suits you much better not to agonize further over Salome.”

I: “If you’re speaking the truth, it’s quite bad. Is that whySalome is still crying?”

Se: “Yes, it is.”

I: “But what is to be done?”

Se: “Oh, you want to act? One can also think.”

I: “But what is there to think? I confess that I know nothing tothink here. Perhaps you have advice. I have the feeling that I mustsoar over my own head. I can’t do that. What do you think?”

Se: “I think nothing and have no advice either.”

I: “So ask the beyond, go to Heaven or Hell, perhaps there isadvice there.”

Se: “I am being pulled upward.”

Then the serpent turned into a small white bird which soaredinto the clouds where she disappeared. My gaze followed her fora long time.329

Bird: “Do you hear me? I’m far off now. Heaven is so far away.Hell is much nearer the earth. I found something for you, adiscarded crown. It lay on a street in the immeasurable space ofHeaven, a golden crown.”

And now it already lies in330/ my hand, a golden royal crown,with lettering incised within; what does it say? “Love never ends.”331A gift from Heaven. But what does it mean?

B: “Here I am, are you satisfied?”

I: “Partially—at any rate I thank you for this meaningful gift.But it is mysterious, and your gift makes me well-nigh suspicious.”

B: “But the gift comes from Heaven, you know.”

I: “It’s certainly very beautiful, but you know very well what wehave grasped of Heaven and Hell.”

B: “Don’t exaggerate. After all, there is a difference betweenHeaven and Hell. I certainly believe, to judge from what I have

seen, that just as little happens in Heaven as in Hell, thoughprobably in another way Even what does not occur cannot occurin a particular way.”

I: “You speak in riddles that could make one ill if one tookthem to heart. Tell me, what do you make of the crown?”

B: “What do I make of it? Nothing. It truly speaks for itself.”

I: “You mean, through the inscription it bears?”

B: “Precisely; I presume that makes sense to you?”

I: “To some extent, I suppose. But that keeps the questionawfully in suspense.”

B: “Which is how it is meant to be.”

Now the bird suddenly turned into the serpent again.332

I: “You’re unnerving.”

Serpent:333 “Only for him who isn’t in agreement with me.”

I: “That I am certainly not. But how could one? To hang in theair in such a way is gruesome.”

Se: “Is this sacrifice too difficult for you? You must also be ableto hang if you want to solve problems. Look at Salome!”

I, to Salome: “I see, Salome, that you are still weeping. You arenot yet done for. I hover and curse my hovering. I am hangingfor your sake and for mine. First I was crucified, now I’m simplyhanging—which is less noble, but no less agonizing.334 Forgive me,for wanting to do you in; I thought of saving you as I did when Ihealed your blindness through my self-sacrifice. Perhaps I mustbe decapitated a third time for your sake, like your earlier friendJohn, who brought us the Christ of agony. Are you insatiable? Doyou still see no way to become reasonable?”

Sal: “My beloved, what can I do for you? I have utterlyforsaken you.”

I: “So why are you still crying? You know I can’t bear seeingyou in tears.”

Sal: “I thought that you were invulnerable since you possessedthe black serpent rod.”

I: “The effect of the rod seems doubtful to me. But in onerespect it does help me: at least I do not suffocate, although Ihave been strung up. The magic rod apparently helps me bear thehanging, surely a gruesome good deed and aid. Don’t you at leastwant to cut the cord?”

Sal: “How can I? You are hanging too high.335 High on thesummit of the tree of life where I cannot reach. Can’t you helpyourself, you knower of serpent wisdom?”

I: “Must I go on hanging for long?”

Sal: “Until you have devised help for yourself.”

I: “So at least tell me what you think of the crown that the birdof my soul fetched for me from Heaven.”

Sal: “What are you saying? The crown? You have the crown?Lucky one, what are you complaining about?”

I: “A hanged king would like to change places with everyblessed beggar on the country road who has not been hanged.”

Sal (ecstatic): “The crown! You have the crown!”

I: “Salome, take pity on me. What is it with the crown?”

Sal (ecstatic): “The crown—you are to be crowned! Whatblessedness for me and you!”

327 February II, 1914.

328 In Black Book 4, this figure is identified as “soul” (p. 131).

329 This sentence is added in the Draft, p. 533.

330 The transcription in the calligraphic volume of Liber Novus ends at this point. What follows here is transcribed from the Draft, pp. 533-56.

331 This is a quotation from I Corinthians 13:8. Near the end of his life, Jung cited it again in his reflections on love at the end of Memories (p. 387). In Black Book 4, theinscription is first given in Greek letters (p. 134).

332 This sentence is added in the Draft (p. 534).

333 This figure is not identified as the serpent in Black Book 4.

334 In Transformations and Symbols of the Libido (1912), Jung commented on the motif of hanging in folklore and mythology (CW B, §358).

335 There is a passage missing in Black Book 4, covering the end of this dialogue and the next paragraph.

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I: “Alas, what do you want with the crown? I can’t understandit and I’m suffering unspeakable torment.”

Sal (cruelly): “Hang until you understand.”

I remain silent and hang high above the ground on theswaying branch of the divine tree, for whose sake the originalancestors could not avoid sin. My hands are bound and I amcompletely helpless. So I hang for three days and three nights.From where should help come? There sits my bird, the serpent,which has put on her white feather dress.

Bird: “Well fetch help from the clouds trailing above yourhead, when nothing else is of help to us.”

I: “You want to fetch help from the clouds? How is that possible?”

B: “I will go and try.”

The bird swings off like a rising lark, becomes smaller andsmaller, and finally disappears in the thick gray veil of cloudscovering the sky. My gaze follows her longingly and I makeout nothing more than the endless gray cloudy sky above me,impenetrably gray, harmoniously gray and unreadable. But thewriting on the crown—that is legible. “Love never ends”—doesthat mean eternal hanging? I was not wrong to be suspicious whenmy bird brought the crown, the crown of eternal life, the crown ofmartyrdom—ominous things that are dangerously ambiguous.

I am weary, weary not only of hanging but of struggling afterthe immeasurable. The mysterious crown lies far below my feeton the ground, winking gold. I do not hover, no, I hang, or ratherworse, I am hanged between sky and earth—and do not tire ofthe state of hanging for I could indulge in it forever, but love neverends. Is it really true, shall love never end? If this was a blessedmessage to them, what is it for me?

“That depends entirely on the notion,” an old raven suddenlysaid, perched on a branch not far from me, awaiting the funeralmeal, and immersed in philosophizing.

I: “Why does it depend entirely on the notion?”

Raven: “On your notion of love and the other.”

I: “I know, unlucky old bird, you mean heavenly and earthlylove.336 Heavenly love would be utterly beautiful, but we are men,and, precisely because we are men, Fve set my mind on being acomplete and full-fledged man.”

R: “You’re an ideologue.”

I: “Dumb raven, be gone!”

There, very close to my face, a branch moves, a black serpenthas coiled itself around it and looks at me with the blinding pearlyshimmer of its eyes. Is it not my serpent?

I: “Sister, and black rod of magic, where do you come from? Ithought that I saw you fly to Heaven as a bird and now you arehere? Do you bring help?”

Serpent: “I am only my own half; I’m not one, but two; I’m theone and the other. I am here only as the serpentlike, the magical.But magic is useless here. I wound myself idly around this branchto await further developments. You can use me in life, but notin hanging. In the worst case. I’m ready to lead you to Hades. Iknow the way there.”

A black form condenses before me out of the air, Satan,with a scornful laugh. He calls to me: “See what comes from thereconciliation of opposites! Recant, and in a flash you’ll be downon the greening earth.”

I: “I won’t recant. I’m not stupid. If such is the outcome of allthis, let it be the end.”

Se: “Where is your inconsistency? Please remember thisimportant rule of the art of life.”

I: “The fact that I’m hanging here is inconsistency enough. I’velived inconsistently ad nauseam. What more do you want?”

Se: “Perhaps inconsistency in the right place?”

I: “Stop it! How should I know what the right and the wrongplaces are?”

Satan: “Whoever gets on in a sovereign way with the oppositesknows left from right.”

I: “Be quiet, you’re an interested party. If only my white birdcame back with help; I fear I’m growing weak.”

Se: “Don’t be stupid, weakness too is away, magic makes goodthe error.”

Satan: “What, you’ve not yet once had the courage of weakness?You want to become a complete man—are men strong?”

I: “White bird of mine, I suppose you can’t find your way back?Did you get up and leave because you couldn’t live with me? Ah,Salome! There she comes. Come to me, Salome! Another nighthas passed. I didn’t hear you cry, but I hung and still hang.”

Sal: “I haven’t cried anymore, for good fortune and misfortuneare balanced in me.”

I: “My white bird has left and has not yet returned. I knownothing and understand nothing. Does this have to do with thecrown? Speak!”

Sal: “What should I say? Ask yourself.”

I: “I cannot. My brain is like lead, I can only whimper for help.I have no way of knowing whether everything is falling or standingstill. My hope is with my white bird. Oh no, could it be that thebird means the same thing as hanging?”

Satan: “Reconciliation of the opposites! Equal rights forall! Follies!”

I: “I hear a bird chirping! Is that you? Have you come back?”

Bird: “If you love the earth, you are hanged; if you love the sky,you hover.”

I: “What is earth? What is sky?”

B: “Everything under you is the earth, everything above you isthe sky. You fly if you strive for what is above you; you are hangedif you strive for what is below you.”

I: “What is above me? What is beneath me?”

B: “Above you is what is before and over you; beneath you iswhat comes back under you.”

I: “And the crown? Solve the riddle of the crown for me!”

B: “The crown and serpent are opposites, and are one. Did younot see the serpent that crowned the head of the crucified?”

I: “What, I don’t understand you.”

B: “What words did the crown bring you? “Love never ends”—that is the mystery of the crown and the serpent.”

I: “But Salome? What should happen to Salome?”

B: “Ydu see, Salome is what you are. Fly, and she will grow wings.”

The clouds part, the sky is full of the crimson sunset of thecompleted third day.337 The sun sinks into the sea, and I glide withit from the top of the tree toward the earth. Softly and peacefullynight falls.

[2] Fear has befallen me. Whom did you carry to the mountain,you Cabiri? And whom have I sacrificed in you? You have piled

336 Swedenborg described heavenly love as “loving uses for the sake of uses, or goods for the sake of goods, which a man performs for the Church, his country, humansociety, and a fellow-citizen,” differentiating it from self love and love of the world (Heaven and Its Wonders and Hell: From Things Heard and Seen, tr. J. Rendell [London:Swedenborg Society, 1920], §554f).

337 In the Biblical account of creation, the sea and the land were separated on the third day

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me up yourselves, turning me into a tower on inaccessible crags,turning me into my church, my monastery, my place of execution,my prison. I am locked up and condemned within myself I ammy own priest and congregation, judge and judged, God andhuman sacrifice.

What a work you have accomplished, Cabiri! You have givenbirth to a cruel law from the chaos that cannot be revoked. It isunderstood and accepted.

The completion of the secret operation approaches. WhatI saw I described in words to the best of my ability. Words arepoor, and beauty does not attend them. But is truth beautiful andbeauty true?338

One can speak in beautiful words about love, but about lifer5And life stands above love. But love is the inescapable motherof life. Life should never be forced into love, but love into life.May love be subject to torment, but not life. As long as love goespregnant with life, it should be respected; but if it has given birthto life from itself, it has turned into an empty sheath and expiresinto transience.

I speak against the mother who bore me, I separate myselffrom the bearing womb.339 I speak no more for the sake of love,but for the sake of life.

The word has become heavy for me, and it barely wrestlesitself free of the soul. Bronze doors have shut, fires have burnedout and sunk into ashes. Wells have been drained and where therewere seas there is dry land. My tower stands in the desert. Happyis he who can be a hermit in his own desert. He survives.

Not the power of the flesh, but of love, should be broken forthe sake of life, since life stands above love. A man needs hismother until his life has developed. Then he separates from her.And so life needs love until it has developed, then it will cut loosefrom it. The separation of the child from the mother is difficult,but the separation of life from love is harder. Love seeks to haveand to hold, but life wants more.

The beginning of all things is love, but the being of things islife.340 This distinction is terrible. Why, Oh spirit of the darkestdepths, do you force me to say that whoever loves does not liveand whoever lives does not lover51 always get it backward! Shouldeverything be turned into its opposite!5341 Will there be a sea whereOIAHMQN’s temple stands? Will his shady island sink into thedeepest ground? Into the whirlpool of the withdrawing floodthat earlier swallowed all peoples and lands? Will the bottom ofthe sea be where Ararat arises?342

What repulsive words do you mutter, you mute son of the earth?You want to sever my souls embrace? You, my son, do you thrustyourself between? Who are you? And who gives you the power?Everything that I strove for, everything I wrested from myself, doyou want to reverse it again and destroy it? You are the son of thedevil, to whom everything holy is inimical. You grow overpowering.

You frighten me. Let me be happy in the embrace of my soul anddo not disturb the peace of the temple.

Off with you, you pierce me with paralyzing force. For I do notwant your way Should I languidly fall at your feet? You devil andson of the devil, speak! Your silence is unbearable, and of awfulstupidity.

I won my soul, and to what did she give birth for me? You,monster, a son, ha!—a frightful miscreant, a stammerer, a newt’sbrain, a primordial lizard! You want to be king of the earth? Youwant to banish proud free men, bewitch beautiful women, breakup castles, rip open the belly of old cathedrals? Dumb thing, alazy bug-eyed frog that wears pond weed on his skull’s pate! Andyou want to call yourself my son? You’re no son of mine, but thespawn of the devil. The father of the devil entered into the wombof my soul and in you has become flesh.

I recognize you, OIAHMQN, you most cunning of all fraudsters!You have deceived me. You impregnated my maidenly soul withthe terrible worm. OIAHMQN, damned charlatan, you aped themysteries for me, you lay the mantle of the stars on me, youplayed a Christ-fool’s comedy with me, you hanged me, carefullyand ludicrously, in the tree just like Odin,343 you let me deviserunes to enchant Salome—and meanwhile you procreated mysoul with the worm, spew of the dust. Deception upon deception!Terrible devil trickery!

You gave me the force of magic, you crowned me, you cladme with the shimmer of power, that let me play a would-beJoseph father to your son. You lodged a puny basilisk in thenest of the dove.

My soul, you adulterous whore, you became pregnant with thisbastard! I am dishonored; I, laughable father of the Antichrist!How I mistrusted you! And how poor was my mistrust, that itcould not gauge the magnitude of this infamous act!

What do you break apart? You broke love and life in twain.From this ghastly sundering, the frog and the son of the frogcome forth. Ridiculous—disgusting sight! Irresistible advent!They will sit on the banks of the sweet water and listen to thenocturnal song of the frogs, since their God has been born as ason of frogs.

Where is Salome? Where is the unresolvable question of love?No more questions, my gaze turned to the coming things, andSalome is where I am. The woman follows your strongest, not you.Thus she bears you your children, in both a good and a bad way.

|7}[i] As I stood so alone on the earth, which was covered byrain clouds and falling night, my serpent344 crept up to me and toldme a story:

“Once upon a time there was a king and he had no children. Buthe would have liked to have a son. So he went to a wise womanwho lived as a witch in the forest and confessed all his sins, as ifshe were a priest appointed by God. To this she said: "Dear King,you have done what you should not have done. But since it has

338 John Keats’s poem “Ode to a Grecian Urn” ends with these lines: “Beauty is truth, truth beauty,—that is all / Ye know on earth, and all ye need to know.”

339 In Transformations and Symbols of the Libido (1912, CW B), Jung argued that in the course of psychological development, the individual had to free himself from the figureof the mother, as depicted in heroic myths (see ch. 6, “The battle for deliverance from the mother”).

340 In Transformations and Symbols of the Libido (1912), while discussing his concept of libido, Jung referred to the cosmogonic significance of Eros in Hesiod’s Theogony, whichhe linked with the figure of Phanes in Orphism and with Kama, the Hindu God of love (C W B, §223).

341 In his later work, Jung gave importance to “enantiodromia,” the principle that everything turns into its opposite, which he attributed to Heraclitus. See PsychologicalTypes (1921), CW 6, §7o8f.

342 In the biblical account of the flood, the ark came to rest on Mount Ararat (Genesis 8:4). Ararat is a dormant volcanic cone formerly in Armenia (now Turkey).

343 In Norse mythology, Odin was pierced by a spear and hung from the world tree, Tggdrasill, where he hung for nine nights until he found the runes, which gave him power.

344 February 23,1914. In Black Book 4, the dialogue is with the soul, and this section begins with Jung asking her what is stopping him from getting back to his work, andshe tells him that it is his ambition, He thought he had overcome it, but she said that he had simply negated it, and thus tells him the tale that follows (p. 171). OnFebruary 13, 1914, Jung gave a talk, “On dream symbolism,” to the Zurich Psychoanalytical Society. From March 30 to April 13, Jung vacationed in Italy.

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come to pass, it has come to pass, and we will have to see how youcan do it better in the future. Take a pound of otter lard, bury itin the earth, and let nine months pass. Then dig up that placeagain and see what you find.5 So the king went to his house,ashamed and saddened, because he had humiliated himselfbefore the witch in the forest. Yet he listened to her advice, duga hole in the garden at night, and placed a pot of otter lard init, which he had obtained with some difficulty. Then he let ninemonths go by.

“After this time had passed he went again by night to theplace where the pot lay buried and dug it up. To his greatastonishment, he found a sleeping infant in the pot, though the lardhad disappeared. He took out the infant and jubilantly brought itto his wife. She took it immediately to her breast and behold—hermilk flowed freely. And so the child thrived and became great andstrong. He grew into a man who was greater and stronger than allothers. When the kings son was twenty years old, he came beforehis father and said: fI know that you have produced me throughsorcery and that I was not born as one of men. You have made mefrom the repentance of your sins and this has made me strong. Iam born from no woman, which makes me clever. I am strong andclever and therefore I demand the crown of the realm from you.5The old king was startled at his sons knowledge, but even moreby his impetuous longing for regal power. He remained silent andthought:'What has produced your* Otter lard. Who bore you? Thewomb of the earth. I drew you from a pot, a witch humiliated me.5And he decided to let his son be killed secretly.

“But because his son was stronger than others, he feared himand therefore he wanted to take refuge in a trick. He went againto the sorceress in the forest and asked her for advice. She said:'Dear King, you confess no sin to me this time, because you wantto commit a sin. I advise you to bury another pot with otter’slard and leave it to lie in the earth for nine months. Then digit out again and see what has happened.5 The king did what thesorceress advised him. And thenceforth his son became weakerand weaker, and when the king returned to the place where thepot lay after nine months, he could dig his sons grave at the sametime. He lay the dead one in the fosse beside the empty pot.

“But the king was saddened, and when he could no longermaster his melancholy, he returned yet again to the sorceress onenight and asked her for advice. She spoke to him: 'Dear King, youwanted a son, but the son wanted to be king himself and also hadthe power and cleverness for it, and then you wanted your son nomore. Because of this you lost your son. Why are you complaining?You have everything, dear King, that you wanted.5 But the kingsaid: 'You are right. I wanted it so. But I did not want thismelancholy. Do you have any remedies against remorse?5 Thesorceress spoke: 'Dear King, go to your sons grave, fill the potagain with otter5s lard, and after nine months see what you findin the pot.5 The king did this, as he had been commanded, andhenceforth he became happy and did not know why.

“When the nine months had passed, he dug out the pot again;the body had disappeared, but in the pot there lay a sleepinginfant, and he realized that the infant was his dead son. Hetook the infant to himself, and henceforth he grew as much ina week as other infants grow in a year. And when twenty weekshad passed, the son came before the father again and claimed hisrealm. But the father had learned from experience and alreadyknew for a long time how everything would turn out. After the

son had voiced his demand, the old king got up from his throneand embraced his son with tears of joy and crowned him king.And so the son, who had thus become king, was grateful to hisfather and held him in high esteem, as long as his father wasgranted life.55

But I spoke to my serpent: “In truth, my serpent, I didn’t knowthat you are also a teller of fairy tales. So tell me, how should Iinterpret your fairy tale?55

Se: “Imagine that you are the old king and have a son.55

I: “Who is the son?55

Se: “Well, I thought that you had just spoken of a son whodoesn’t make you very happy.55

I: “What? You don’t mean—that I should crown him?”

Se: “Yes, who else?”

I: “That’s uncanny. But what about the sorceress?”

Se: “The sorceress is a motherly woman whose son you shouldbe, since you are a child renewing himself in you.”

I: “Oh no, will it be impossible for me to be a man?”

Se: “Sufficient manhood, and beyond that fullness of child-hood. Which is why you need the mother.”

I: “I’m ashamed to be a child.”

Se: “And thus you kill your son. A creator needs the mother,since you are not a woman.”

I: “This is a terrible truth. I thought and hoped that I could bea man in every way.”

Se: “You cannot do this for the sake of the son. To createmeans: mother and child.”

I: “The thought that I must remain a child is unbearable.”

Se: “For the sake of your son you must be a child and leave himthe crown.”

I: “The thought that I must remain a child is humiliating andshattering.”

Se: “A salutary antidote against power!345 Don’t resist being achild, otherwise you resist your son,346 whom you want above all.”

I: “It’s true, I want the son and survival. But the price for thisis high.”

Se: “The son stands higher. You are smaller and weaker thanthe son. That is a bitter truth, but it can’t be avoided. Don’t bedefiant, children must be well-behaved.”

I: “Damned scorn!”

Se: “Man of mockery! I’ll have patience with you. My wellsshould flow for you and pour forth the drink of salvation, if alllands parch with thirst and everyone comes to you begging for thewater of life. So subject yourself to the son.”

I: “Where am I going to take hold of the immeasurable? Myknowledge and ability are poor, my power is not enough.”

At which the serpent curled up, gathered herself into knotsand said: “Do not ask after the morrow, sufficient unto you is theday. You need not worry about the means. Let everything grow,let everything sprout; the son grows out of himself.”

[2] The myth commences, the one that need only be lived,not sung, the one that sings itself. I subject myself to the son,the one engendered by sorcery, the unnaturally born, the sonof the frogs, who stands at the waterside and speaks with hisfathers and listens to their nocturnal singing. Truly he is fullof mysteries and superior in strength to all men. No man hasproduced him, and no woman has given birth to him.

345 Black Book 4 has: "ambition” (p. 180),

346 Black Book 4 has "work” instead of "son” in the next few lines (p. 180).

THE MAGICIAN | 329

The absurd has entered the age-old mother, and the son hasgrown in the deepest ground. He sprang up and was put to death.He rose again, was produced anew in the way of sorcery, and grewmore swiftly than before. I gave him the crown that unites theseparated. And so he unites the separated for me. I gave him thepower and thus he commands, since he is superior in strength andcleverness to all others.

I did not give way to him willingly, but out of insight. Noman binds Above and Below together. But he who did not growlike a man, and yet has the form of a man, is capable of bindingthem. My power is paralyzed, but I survive in my son. I set asidemy concern that he may master the people. I am solitary, thepeople rejoice at him. I was powerful, now I am powerless. I wasstrong, now I am weak. Since then he has taken all the strengthinto himself. Everything has turned itself upside down for me.

I loved the beauty of the beautiful, the spirit of those rich inspirit, the strength of the strong; I laughed at the stupidity of thestupid, I despised the weakness of the weak, the meanness of themean, and hated the badness of the bad. But now I must love thebeauty of the ugly, the spirit of the foolish, and the strength of theweak. I must admire the stupidity of the clever, must respect theweakness of the strong and the meanness of the generous, andhonor the goodness of the bad. Where does that leave mockery,contempt, and hatred?

They went over to the son as a token of power. His mockeryis bloody, and how contemptuously his eyes flash! His hatred is asinging fire! Enviable one, you son of the Gods, how can one failto obey you? He broke me in two, he cut me up. He yokes theseparated. Without him I would fall apart, but my life went onwith him. My love remained with me.

Thus I entered solitude with a black look on my face, full ofresentment and outrage at my son’s dominion. How could my sonarrogate my power? I went into my gardens and sat down in alonely spot on rocks by the water, and brooded darkly I called theserpent, my nocturnal companion, who lay with me on the rocksthrough many twilights, imparting her serpent wisdom. But thenmy son emerged from the water, great and powerful, the crownon his head, with a swirling lion’s mane, shimmering serpent skincovering his body; he said to me:347

{8} [1] “I come to you and demand your life.”

I: “What do you mean? Have you even become a God?”348

He: “I rise again, I had become flesh, now I return to eternalglitter and shimmer, to the eternal embers of the sun, and leaveyou your earthliness. You will remain with men. You have been inimmortal company long enough. Your work belongs to the earth.”

I: “What a speech! Weren’t you wallowing in the earth andthe underearth?”

He: “I had become man and beast, and now ascend again to myown country.”

I: “Where is your country?”

He: “In the light, in the egg, in the sun, in what is innermostand compressed, in the eternal longing embers. So rises the sunin your heart and streams out into the cold world.”

I: “How you transfigure yourself!”

He: “I want to vanish from your sight. You ought to live indarkest solitude, men—not Gods—should illumine your darkness.”

I: “How hard and solemn you are! I’d like to bathe your feet withmy tears, dry them with my hair—I’m raving, am I a woman?”

He: “Also a woman, also a mother, pregnant. Giving birthawaits you.”

I: “Oh holy spirit, grant me a spark of your eternal light!”

He: “You are with child.”

I: “I feel the torment and the fear and the desolation of pregnantwoman. Do you go from me, my God?”

He: “You have the child.”

I: “My soul, do you still exist? You serpent, you frog, youmagically produced boy whom my hands buried; you ridiculed,despised, hated one who appeared to me in a foolish form? Woebetide those who have seen their soul and felt it with hands. Iam powerless in your hand, my God!”

He: “The pregnant woman belongs to fate. Release me, I riseto the eternal realm.”

I: “Will I never hear your voice again? Oh damned deception!What am I asking? You’ll talk to me again tomorrow, you’ll chatover and over in the mirror.”

He: “Do not rail. I will be present and not present. You willhear and not hear me. I will be and not be.”

I: “You utter gruesome riddles.”

He: “Such is my language and to you I leave the understanding.No one besides you has your God. He is always with you, yet yousee him in others, and thus he is never with you. You strive todraw to yourself those who seem to possess your God. You willcome to see that they do not possess him, and that you alone havehim. Thus you are alone among men—in the crowd and yet alone.Solitude in multitude—ponder this.”

I: “I suppose I ought to remain silent after what you havesaid, but I cannot; my heart bleeds when I see you go from me.”

He: “Let me go. I shall return to you in renewed form. Do yousee the sun, how it sinks red into the mountains? This day’s workis accomplished, and a new sun returns. Why are you mourningthe sun of today?”

I: “Must night fall?”

He: “Is it not mother of the day?”

I: “Because of this night I want to despair.”

He: “Why lament? It is fate. Let me go, my wings grow and thelonging toward eternal light swells up powerfully in me. You canno longer stop me. Stop your tears and let me ascend with criesof joy You are a man of the fields, think of your crops. I becomelight, like the bird that rises up into the skies of morning. Do notstop me, do not complain; already I hover, the cry of life escapesfrom me, I can no longer hold back my supreme pleasure. I mustgo up—it has happened, the last cord tears away, my wings bearme up. I dive up into the sea of light. You who are down there,you distant, twilight being—you fade from me.”

I: “Where have you gone? Something has happened. I amlamed. Has the God not left my sight?”

Where is the God?

What has happened?

How empty, how utterly empty! Should I proclaim to men howyou vanished? Should I preach the gospel of godforsaken solitude?

Should we all go into the desert and strew ashes on our heads,since the God has left us?

347 April 19,1914. The preceding paragraph was added in the Draft.

348 In Black Book 5, this dialogue is with his soul (p. 29f).

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I believe and accept that the God349 is something differentfrom me.

He swung high with jubilant joy.

I remain in the night of pain.

No longer with the God,350 but alone with myself.

Now shut, you bronze doors I opened to the flood of devastationand murder brooding over the peoples, opened so as to midwifethe God.

Shut, may mountains bury you and seas flow over you.351

v

I came to my self,352 a giddy and pitiful figure. My I! I didn'twant this fellow as my companion. I found myself with him. Fdprefer a bad woman or a wayward hound, but ones own I—thishorrifies me.

3S3An opus is needed, that one can squander decades on, anddo it out of necessity. I must catch up with a piece of the MiddleAges—within myself We have only finished the Middle Agesof—others. I must begin early, in that period when the hermitsdied out.354 Asceticism, inquisition, torture are close at handand impose themselves. The barbarian requires barbaric meansof education. My I, you are a barbarian. I want to live with you,therefore I will carry you through an utterly medieval Hell, untilyou are capable of making living with you bearable. You should bethe vessel and womb of life, therefore I shall purify you.

The touchstone is being alone with oneself.

This is the way.355

349 Black Book $ has instead “Soul” (p. 37).

350 Black Book 5 has instead "with my soul” (p. 38).

351 This paragraph was added in the Draft.

352 The Corrected Draft has instead: "to myself” (p. 555).

353 The remainder is added in the Draft (p. 555f).

354 In 1930, Jung stated: “A movement back into the Middle Ages is a sort of regression, but it is not personal. It is a historical regression, a regression into the past of thecollective unconscious. This always takes place when the way ahead is not free, when there is an obstacle from which you recoil; or when you need to get something outof the past in order to climb over the wall ahead” (Visions, vol. I, p. 148). Around this time, Jung began working intensively on Medieval theology (see Psychological Types[1921], CW 6, ch. I, "The type problem in the history of the mind in antiquity and the Middle Ages”).

355 At this point, the Handwritten Draft has: “Finis,” surrounded by a box (p. 1205).

|i| I resist, I cannot accept this hollow nothing that I am.What am I? What is my I? I always presuppose my I. Now it standsbefore me—I before my I. I speak now to you, my I:

'We are alone and our being together threatens to becomeunbearably boring. We must do something, devise a pastime; forexample, I could educate you. Let us begin with your main flaw,which strikes me first: you have no correct self-esteem. Have youno good qualities that you can be proud of? You believe thatbeing capable is an art. But one can also learn such skills to someextent. Please, do so. You find it difficult—well, all beginningsare difficult.1 2 Soon you will be able to do it better. Do you doubtthis? That is of no use; you must be able to do it, or else I cannotlive with you. Ever since the God has arisen and spreads himselfin whichever fiery heavens, to do whatever he does, what exactlyI do not know, we have depended upon one another. Thereforeyou must think about improving, or else our life together willbecome wretched. So pull yourself together and value yourself!Don’t you want to?

Pitiful creature! I will torment you a bit if you do not make aneffort. What are you moaning about? Perhaps the whip will help?

Now that gets under your skin, doesn’t it? Take that—and that.What does it taste of? Of blood, presumably? Of the Middle Agesin majorem Detgloriam>3

Or do you want love, or what goes by that name? One can alsoteach with love, if blows do not bear fruit. So should I love you?Press you tenderly to myself?

I truly believe that you are yawning.

How now, you want to speak? But I won’t let you, otherwise inthe end you will claim that you are my soul. But my soul is withthe fire worm, with the son of the frog who has flown to the heavensabove, to the upper sources. Do I know what he is doing there?But you are not my soul, you are my bare, empty nothing—I, thisdisagreeable being, whom one cannot even deny the right toconsider itself worthless.

One could despair over you: your sensitivity and desirousnessexceed any reasonable measure. And I should live with you, of allpeople? I must, since the strange misfortune occurred that gaveme a son and took him away

I regret that I must speak such truths to you. Yes, youare laughably sensitive, self-righteous, unruly, mistrustful,pessimistic, cowardly, dishonest with yourself, venomous, venge-ful; one can hardly speak about your childish pride, your cravingfor power, your desire for esteem, your laughable ambition,your thirst for fame without feeling sick. The playacting andpomposity become you badly and you abuse them to the bestof your ability.

Do you believe that it is a pleasure rather than a horror to livetogether with you? No, three times no! But I promise you that Iwill tighten the vise around you and slowly pull off your skin. Iwill give you the chance to be flayed.

You, you of all people wanted to tell other people what to do?

Come here, I will stitch a cloth of new skin onto you, so thatyou can feel its effect.

You want to complain about others, and that one has done aninjustice to you, not understood you, misinterpreted you, hurt

your feelings, ignored you, not recognized you, falsely accusedyou, and what else? Do you see your vanity in this, your eternallyridiculous vanity?

You complain that the torment has not yet come to an end?

Let me tell you: it has only just begun. You have no patienceand no seriousness. Only when it concerns your pleasure doyou praise your patience. I will double the torment so that youlearn patience.

You find the pain unbearable, but there are other things thathurt even more, and you can inflict them on others with thegreatest naivety and absolve yourself all unknowingly.

But you will learn silence. For this I will pull out yourtongue—with which you have ridiculed, blasphemed and—evenworse—joked. I will pin all your unjust and depraved wordsone by one to your body with needles so that you can feel howevil words stab.

Do you admit that you also derive pleasure from this torment?I will increase this pleasure until you vomit with joy so that youknow what taking pleasure in self-torment means.

You rise against me? I am screwing the vise tighter, that’sall. I will break your bones until there is no longer a trace ofhardness there.

For I want to get along with you—I must—damn you—you aremy I, which I must carry around with me to the grave. Do youthink that I want to have such foolishness around me all my life?If you were not my I, I would have torn you to pieces long ago.

But I am damned to haul you through a purgatory so that youtoo will become somewhat acceptable.

You call on God for help?

The dear old God has died,4 and it is good that way, otherwisehe would have had pity on your repentant sinfulness and sparedme the execution by granting mercy. You must know that nei-ther a God of love nor a loving God has yet arisen, but insteada worm of fire crawled up, a magnificent frightful entity thatlets fire rain on the earth, producing lamentations.5 6 So cry to theGod, he will burn you with fire for the forgiveness of your sins.Coil yourself and sweat blood. You have needed this cure for along time. Yes—others always do wrong—and you? You are theinnocent, the correct, you must defend your good right and youhave a good, loving God on your side, who always forgives sinswith pity. Others must reach insight, not you, since you have amonopoly on all insight from the start and are always convincedthat you are right. And so cry really loudly to your dear God—hewill hear you and let fire fall on you. Have you not noticed thatyour God has become a fiery worm with a flat skull who crawlsred-hot on the earth?

You wanted to be superior! How laughable. You were, and are,inferior. Who are you, then? Scum that disgusts me.

Are you perhaps somewhat powerless? I place you in a cornerwhere you can remain lying until you come to your senses again.If you no longer feel anything, the procedure is of no use. Afterall, we must proceed skillfully. It really says a lot about you thatone needs such barbaric means for your amendment. Your progresssince the early Middle Ages appears to be minuscule.

6Did you feel dejected today, inferior, debased? Shall I tellyou why?

1 April 19,1914.

2 “All beginnings are difficult” is a proverb from the Talmud.

3 "To the greater glory of God.” This was the motto of the Jesuits.

4 See below, note 91. p. 348.

5 References to this God in the following pages are not in Black Book 5.

6 April 20,1914. On the same day, Jung resigned as president of the International Psychoanalytical Association (The Freud/Jung Letters, p. 613).

334 | SCRUTINIES

Your inordinate ambition is boundless. Your grounds are notfocused on the good of the matter but on your vanity. You do notwork for humanity but for your self"interest. You do not strive forthe completion of the thing but for the general recognition andsafeguarding of your own advantage. I want to honor you with aprickly crown of iron; it has teeth inside that bore themselvesinto your flesh.

And now we come to the vile swindle that you pursue with yourcleverness. You speak skillfully and abuse your capability anddiscolor, tone down, strengthen, apportion light and shade, andloudly proclaim your honorableness and upright good faith. Youexploit the good faith of others, you gloatingly catch them in yoursnares and speak of your benevolent superiority and the prizethat you are for others. You play at modesty and do not mentionyour merit, in the certain hope that someone else will do it foryou; you are disappointed and hurt if this doesn’t happen.

You preach hypocritical composure. But when it really matters,are you calm?’ No, you lie. You consume yourself in rage and yourtongue speaks cold daggers and you dream of revenge.

You are gloating and resentful. You begrudge the other thesunshine, since you would like to assign it to those whom youfavor because they favor you. You are envious of all well-beingaround you and you impertinently assert the opposite.

Inside yourself you think unsparingly and coarsely only whatalways suits you, and with this you feel yourself above human-ity and not in the least responsible. But you are responsible tohumanity in everything that you think, feel, and do. Do not pretendthere is a difference between thinking and doing. You rely only onyour undeserved advantage, not to be compelled to say or do whatyou think and feel.

But you are shameless in everything where no one sees you.If another said that to you, you would be mortally offended,despite knowing that it is true. You want to reproach others fortheir failings? So that they better themselves? Yes, confess, haveyou bettered yourself? From where do you get the right to haveopinions of others? What is your opinion about yourself? Andwhat are the good grounds that support it? Your grounds arewebs of lies covering a dirty corner. You judge others and chargethem with what they should do. You do this because you have noorder within yourself, because you are unclean.

And then—how do you really think? It appears to me that youeven think with men, regardless of their human dignity; you darethink by means of them, and use them as figures on your stage, asif they were how you conceive them? Have you ever consideredthat you thus commit a shameful act of power, as bad as that forwhich you condemn others, namely that they love their fellowmen, as they claim, but in reality exploit them to their own ends.Your sin flourishes in seclusion, but it is no less great, remorseless,and coarse. ::i

What is concealed in you I will drag out into the light,shameless one! I will crush your superiority under my feet.

Do not speak to me about your love. What you call love oozeswith self-interest and desirousness. But you speak about it withgreat words, and the greater your words are, the more pathetic

your so-called love is. Never speak to me of your love, but keepyour mouth shut. It lies.

I want you to speak about your shame, and that instead ofspeaking great words, you utter a discordant clamor beforethose whose respect you wanted to exact. You deserve mockery,not respect.

I will burn out of you the contents of which you were proud, sothat you will become empty like a poured-out vessel. You shouldbe proud of nothing more than your emptiness and wretchedness.You should be a vessel of life, so kill your idols.

Freedom does not belong to you, but form; not power, butsuffering and conceiving.

You should make a virtue out of your self-contempt, which Iwill spread out before men like a carpet. They should walk over itwith dirty feet and you should see to it that you are dirtier thanall the feet that step on you.

7If I tame you, beast, I give others the opportunity to tametheir beasts. The taming begins with you, my I, nowhere else. Notthat you, stupid brother I, had been particularly wild. There aresome who are wilder. But I must whip you until you endure thewildness of the others. Then I can live with you. If someone doesyou wrong, I will torment you to death, until you have forgiventhe wrong suffered, yet not just by paying lip service, but also inyour heavy heart with its heinous sensitivity. Your sensitivity isyour particular form of violence.

Therefore listen, brother in my solitude, I have prepared everykind of torture for you, if it should ever occur to you again to besensitive. You should feel inferior. You should be able to bear thefact that one calls your purity dirty and that one desires yourdirtiness, that one praises your wastefulness as miserliness andyour greed as a virtue.

Fill your beaker with the bitter drink of subjugation, since youare not your soul. Your soul is with the fiery God who flamed upto the roof of the heavens.

Should you still be sensitive? I notice that you are forgingsecret plans for revenge, plotting deceitful tricks. But you are anidiot, you cannot take revenge on fate. Childish one, you probablyeven want to lash the sea. Build better bridges instead; that is abetter way to squander your wit.

You want to be understood? That’s all we needed! Understandyourself, and you will be sufficiently understood. You will havequite enough work in hand with that. Mothers’ little dearswant to be understood. Understand yourself, that is the bestprotection against sensitivity and satisfies your childish longingto be understood. I suppose you want to turn others into slaves ofyour desirousness again? But you know that I must live with youand that I will no longer tolerate such abject plaintiveness.7 8

{2} After I had spoken these and many more angry words to myI, I noticed that I began to bear being alone with myself. Butthe touchiness still stirred in me frequently and I had to lashmyself just as often. And I did this until even the pleasure inself-torment faded.9

7 April 21,1914.

8 Jung later described the self-criticism depicted in this opening section as the confrontation with the shadow. In 1934 he wrote: "Whoever looks into the mirror of thewater will see first of all his own image. Whoever goes to himself risks a confrontation with himself. The mirror does not flatter, it faithfully shows whatever looks intoit; namely the face we never show to the world because we cover it with the persona, the mask of the actor. But the mirror lies behind the mask and shows the true face.This confrontation is the first test of courage on the inner way, a test sufficient to frighten off most people, for the meeting with ourselves belongs to the more unpleasantthings that can be avoided as long as one can project everything negative into the environment. But if we are able to see our own shadow and can bear knowing about it,then a small part of the problem has already been solved: we have at least brought up the personal unconscious” (“On the archetypes of the collective unconscious,” CW9,1, §§43-44)-

9 This paragraph does not occur in Black Book 5. On April 30,1914, Jung resigned as a lecturer in the medical faculty of the University of Zurich.

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10Then I heard a voice one night; it came from afar and was thevoice of my soul. She spoke: “How distant you are!”

I: “Is that you my soul, from which height and distance doyou speak?”

S: “I am above you. I am a world apart. I have become sunlike.

I received the seeds of fire. Where are you? I can hardly find youin your mists.”

I: “I am down on the murky earth, in the dark smoke thatthe fire left us, and my gaze does not reach you. But your voicesounds closer.”

S: “I feel it. The heaviness of the earth penetrates me, damp coldenshrouds me, gloomy memories of former pain overcome me.”

I: “Do not lower yourself into the smoke and the darkness ofthe earth. I would like that which I am still working on to remainsunlike. Otherwise I will lose the courage to live further down inthe darkness of the earth. Let me just hear your voice. I will neverwant to see you in the flesh again. Say something! Take it from thedepths, from which fear perhaps flows to me.”

S: “I cannot, since your creative source flows from there.”

I: “You see my uncertainty”

S: “The uncertain way is the good way Upon it lie possibilities.Be unwavering and create.”

I heard the rushing of wings. I knew that the bird rosehigher, above the clouds in the fiery brilliance of the outspreadGodhead.

nI turned to my brother, the I; he stood sadly and looked at theground and sighed, and would rather have been dead, since theburden of enormous suffering burdened him. But a voice spokefrom me and said:

“It is hard—the sacrificed fall left and right—and you will becrucified for the sake of life.”

And I said to my I: “My brother, how do you like this speech?”

But he sighed deeply and moaned: “It is bitter, and I suffer much.”

To which I answered: “I know, but it is not to be altered.” ButI did not know what that was, since I still did not know what thefuture held (this happened on the 2ist May of the year 1914). Inthe excess of suffering I looked up to the clouds and called out tomy soul and asked her. And I heard her voice, happy and bright,and she answered:

“Much happiness has happened to me. I rise higher, mywings grow”

I was seized with bitterness at these words and I cried: “Youlive from the blood of the human heart.”

I heard her laughing—or was she not laughing? “No drink isdearer to me than red blood.”

Powerless anger seized me and I called out: “If you were notmy soul who followed the God to the eternal realm, I wouldcall you the most terrible scourge of men. But who moves you?

I know that divinity is not humanity. The divine consumes thehuman. I know that this is the severity, this is the cruelty; he whohas felt you with his hands can never remove the blood from hishands. I have become enslaved to you.”

She answered: “Do not be angry, do not complain. Let thebloody victims fall at your side. It is not your severity, it isnot your cruelty, but necessity The way of life is sown withfallen ones.”

10 May 8,1914. There is a gap in the entries in Black Book 5 between April 21 and Maybeen recorded.

II May 21,1914.

12 Matthew 8:21-22: “And another of his disciples said unto him. Lord, suffer me firsttheir dead.”

13 May 23,1914.

I: “Yes, I see, it is a battlefield. My brother, what is with you?Are you groaning?”

Then my I answered: “Why should I not groan and moan? Iload myself with the dead and cannot haul their number.”

But I did not understand my I and therefore spoke to him:“You are a pagan, my friend! Have you not heard that it is said,let the dead bury their dead?12 Why do you want to be burdenedwith the dead? You do not help them by hauling them.”

Then my I wailed: “But I pity the poor fallen ones, they cannotreach the light. Perhaps if I haul them—?”

I: “What is this? Their souls have accomplished as much asthey could. Then they encountered fate. It will also happen to us.Your compassion is sick.”

But my soul called from afar: “Leave him compassion, compassionbinds life and death.”

These words of my soul stung me. She spoke of compassion,she, who rose up following the God without compassion, and Iasked her:

I3“Why did you do that?”

For my human sensitivity could not grasp the hideousness ofthat hour. She answered:

“It is not meant for me to be in your world. I besmirch myselfon the excrement of your earth.”

I: “Am I not earth? Am I not excrement? Did I commit anerror that forced you to follow the God into the upper realms?”

S: “No, it was inner necessity. I belong to the Above.”

I: “Has no one suffered an irreplaceable loss throughyour disappearance?”

S: “On the contrary, you have enjoyed utmost benefit.”

I: “If I heed my human feeling about this, doubt could comeover me.”

S: “What have you noticed? Why should what you see always beuntrue? It is your particular wrong that you cannot stop making afool of yourself. Can you not remain on your way for once?”

I: “You know that I doubt, because of my love for men.”

S: “No, for the sake of your weakness, for the sake of yourdoubt and disbelief. Stay on your way and do not run away fromyourself. There is a divine and a human intention. They crosseach other in stupid and godforsaken people, to whom you alsobelong from time to time.”

Since what my soul spoke about referred to nothing that Icould see, nor could I see what my I suffered from (since thishappened two months before the outbreak of the war), I wantedto understand it all as personal experiences within me, andconsequently I could neither understand nor believe it all, sincemy belief is weak. And I believe that it is better in our time ifbelief is weak. We have outgrown that childhood where merebelief was the most suitable means to bring men to what is goodand reasonable. Therefore if we wanted to have a strong beliefagain today, we would thus return to that earlier childhood. Butwe have so much knowledge and such a thirst for knowledge inus that we need knowledge more than belief. But the strength ofbelief would hinder us from attaining knowledge. Belief certainlymay be something strong, but it is empty, and too little of thewhole man can be involved, if our life with God is groundedonly on belief. Should we simply believe first and foremost? That

8, so the discussions referred to in the previous paragraph do not appear to haveto go and bury my father. But Jesus said unto him, Follow me; and let the dead bury

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seems too cheap to me. Men who have understanding should notjust believe, but should wrestle for knowledge to the best of theirability. Belief is not everything, but neither is knowledge. Beliefdoes not give us the security and the wealth of knowing. Desiringknowledge sometimes takes away too much belief Both muststrike a balance.

But it is also dangerous to believe too much, because todayeveryone has to find his own way and encounters in himself abeyond full of strange and mighty things. He could easily takeeverything literally with too much belief and would be nothingbut a lunatic. The childishness of belief breaks down in the faceof our present necessities. We need differentiating knowledgeto clear up the confusion which the discovery of the soul hasbrought in. Therefore it is perhaps much better to await betterknowledge before one accepts things all too believingly.14

From these considerations I spoke to my soul:

“Is all that to be accepted? You know in what sense I ask this.It is not stupid and unbelieving to ask thus, but is doubting of ahigher type.”

To this she answered: "I understand you—but it is to be accepted.”

To which I replied: “The solitude of this acceptance terrifiesme. I dread the madness that befalls the solitary.”

She answered: “As you already know, I have long predictedsolitude for you. You need not be afraid of madness. What Ipredict is valid.”

These words filled me with disquiet, since I felt that I couldalmost not accept what my soul predicted, because I did notunderstand it. I always wanted to understand it with regard tomyself. Therefore I said to my soul: “What misunderstood feartorments me?”

“That is your disbelief, your doubt. You do not want to believein the size of the sacrifice that is required. But it will go on to thebitter end. Greatness requires greatness. You still want to be toocheap. Did I not speak to you of abandonment, of leaving be?Do you want to have it better than other men?”

“No,” I replied, “No, that is not it. But I fear committing aninjustice to men if I go my own way”

“What do you want to avoid?” she said; “there is no avoidance.You must go your way, unconcerned about others, no matterwhether they are good or bad. You have laid your hand on thedivine, which those have not.”

I could not accept these words since I feared deception. ThereforeI also did not want to accept this way that forced me into dialoguewith my soul. I preferred to speak with men. But I felt compelledtoward solitude and I feared at the same time the solitude ofmy thinking which departed from accustomed paths.15 As Ipondered this, my soul spoke to me: “Did I not predict darksolitude for you?”

“I know,” I answered, “but I did not really think that it wouldhappen. Must it be so?”

“You can only say yes. There is nothing to do other than foryou to take care of your cause. If anything should happen, it canonly happen on this way”

“So it is hopeless,” I cried, “to resist solitude?”

“It is utterly hopeless. You should be forced into your work.”

As my soul spoke thus, an old man with a white beard and ahaggard face approached me.16 I asked him what he wanted withme. To which he replied:

“I am a nameless one, one of the many who lived and diedin solitude. The spirit of the times and the acknowledged truthrequired this from us. Look at me—you must learn this. Thingshave been too good for you.”17

“But,” I replied, “is this another necessity in our so very dif-ferent time?”

“It is as true today as it was yesterday. Never forget that youare a man and therefore you must bleed for the goal of humanity.Practice solitude assiduously without grumbling so that everythingwill in time become ready. You should become serious, and hencetake your leave from science. There is too much childishness in it.Your way goes toward the depths. Science is too superficial, merelanguage, mere tools. But you must set to work.”18

I did not know what work was mine, since everything was dark.And everything became heavy and doubtful and an endless sadnessseized me and lasted for many days. Then, one night, I heard thevoice of an old man. He spoke slowly, heavily, and his sentencesappeared to be disconnected and terribly absurd, so that the fearof madness seized me again.19 For he spoke the following words:

20“It is not yet the evening of days. The worst comes last.

The hand that strikes first, strikes best.

Non sense streams from the deepest wells, amply like the Nile.

Morning is more beautiful than night.

Flowers smell until they fade.

Ripeness comes as late as possible in spring, or else it missesits purpose.”

These sentences that the old man spoke to me on the night ofthe 25 May of the year 1914 appeared to me dreadfully meaningless.I felt my I squirm in pain. It moaned and wailed about the burdenof the dead that rested on it. It seemed as if it had to carry athousand dead.

This sadness did not leave until the 24th June 1914.21 In thenight my soul spoke to me: “The greatest comes to the smallest.”After this nothing further was said. And then the war broke out.This opened my eyes about what I had experienced before, andit also gave me the courage to say all of that which I have writtenin the earlier part of this book.

{3} From there on the voices of the depths remained silentfor a whole year. Again in summer, when I was out on the wateralone, I saw an osprey plunge down not far from me; he seized a

14 These last two paragraphs do not occur in Black Book 5: In Transformations and Symbols of the Libido (1912), Jung wrote: "I think, belief should be replaced by understanding’(CW B, §356). On October 5, 1945, Jung wrote to Victor White: “I began my career with repudiating everything that smelt of belief” (Ann Conrad Lammers andAdrian Cunningham, eds.. The Jung'White Letters [Philemon Series, London: Routledge, 2007], p. 6).

15 May 24,1914. The lines from the beginning of the paragraph do not occur in Black Book 4.

16 Black Book 4 continues: "He is like one of the old saints, one of the first Christians who lived in the desert” (p. 77).

17 In the handwritten manuscript of Scrutinies, there is a note here: "27/11/17,” which appears to refer to when this portion of the manuscript was composed.

18 Black Book 5 continues: [I]: “I am scholastic?” [Soul]: “Not that, but scientific; science is a new version of scholasticism. It needs to be surmounted.” [I]: "Is it not enoughyet? Do I thus not counter the spirit of the time if I dissociate myself from science?” [Soul]: "You are not supposed to dissociate yourself, but consider that science ismerely your language.” [I]: “Which depths do you require me to advance to?” [Soul]: "Forever above yourself and the present.” / [I]: “I want to, but what should happen? Ioften feel I can no longer.” [Soul]: "You must put in extra work. Provide respite. Too many take up your time.” / [I]: "Will this sacrifice arise too?” [Soul]: “You must,you must” (pp. 79-80).

19 This paragraph does not occur in Black Book 5.

20 May 25,1914.

21 Black Book 5 continues: “Ha, this book! I have laid hands on you again—-banal and pathological and frantic and divine, my written unconscious! You have forced me tomy knees again! Here I am, say what you have to say!” (p. 82). This is the one reference to "the unconscious” in Black Books 2 to 7.

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large fish and rose up into the skies again clutching it.22 I heardthe voice of my soul, and she spoke: “That is a sign that what isbelow is borne upward.”

Soon after this on an autumn night I heard the voice of an oldman (and this time I knew that it was OIAHMEJN) ,23 He said: 24“Iwant to turn you around. I want to master you. I want to embossyou like a coin. I want to do business with you. One should buyand sell you.25 You should pass from hand to hand. Self-willing isnot for you. You are the will of the whole. Gold is no master outof its own will and yet it rules the whole, despised and greedilydemanded, an inexorable ruler: it lies and waits. He who seesit longs for it. It does not follow one around, but lies silently,with a brightly gleaming countenance, self-sufficient, a kingthat needs no proof of its power. Everyone seeks after it, fewfind it, but even the smallest piece is highly esteemed. It neithergives nor squanders itself. Everyone takes it where he finds it,and anxiously ensures that he doesn't lose the smallest part ofit. Everyone denies that he depends on it, and yet he secretlystretches out his hand longingly toward it. Must gold prove itsnecessity? It is proven through the longing of men. Ask it: whotakes me? He who takes it, has it. Gold does not stir. It sleepsand shines. Its brilliance confuses the senses. Without a word,it promises everything that men deem desirable. It ruins thoseto be ruined and helps those on the rise to ascend.26

A blazing hoard is piled up, it awaits the taker. Whattribulations do men not take upon themselves for the sake ofgold? It waits and does not shorten their tribulations—thegreater the tribulations, the greater the trouble, the moreesteemed it is. It grows from underground, from the moltenlava. It slowly exudes, hidden in veins and rocks. Man exerts allcunning to dig it out, to raise it.”

But I called out dismayed: “What ambiguous speech.Oh OIAHMQN!”

27But <3>IAHMQN continued: “Not only to teach, but also todisavow, or why then did I teach? If I do not teach, I do nothave to disavow. But if I have taught, I must disavow there-after. For if I teach, I must give others what they should havetaken. What he acquires is good, but the gift that was notacquired is bad. To waste oneself means: to want to suppressmany. Deceitfulness surrounds the giver because his ownenterprise is deceitful. He is forced to revoke his gift and todeny his virtue.

The burden of silence is not greater than the burden of myself that I would like to load onto you. Therefore I speak and Iteach. May the listener defend himself against my ruse, by meansof which I burden him.

The best truth is also such a skillful deception that I alsoentangle myself in it as long as I do not realize the worth of asuccessful ruse.”

And I was startled again and cried: “Oh OIAHMQN, men havedeceived themselves about you, therefore you deceive them. Buthe who fathoms you, fathoms himself.”

28But <D1AHM£2N fell silent and retired into the shimmeringcloud of uncertainty. He left me to my thoughts. And it occurredto me that high barriers would still need to be erected betweenmen, less to protect them against mutual burdens than againstmutual virtues. It seemed to me as if the so-called Christianmorality of our time made for mutual enchantment. Howcan anyone bear the burden of the other, if it is still the high-est that one can expect from a man, that he at least bears hisown burden.

But sin probably resides in enchantment. If I accept self-forgetting virtue, I make myself the selfish tyrant of the other,and I am thus also forced to surrender myself again in orderto make another my master, which always leaves me with a badimpression and is not to the other's advantage. Admittedly, thisinterplay underpins society, but the soul of the individual becomesdamaged since man thus learns always to live from the otherinstead of from himself. It appears to me that, if one is capable,one should not surrender oneself, as that induces, indeed evenforces, the other to do likewise. But what happens if everyonesurrenders themselves? That would be folly

Not that it would be a beautiful or a pleasant thing tolive with one's self, but it serves the redemption of the self.Incidentally, can one give oneself up? With this one becomesone's own slave. That is the opposite of accepting oneself. If onebecomes one's own slave—and this happens to everyone whosurrenders himself—one is lived by the self. One does not liveone's self; it lives itself.29

The self-forgetting virtue is an unnatural alienation from one'sown essence, which is thus deprived of development. It is a sinto deliberately alienate the other from his self by means of one'sown virtuousness, for example, through saddling oneself withhis burden. This sin rebounds on us.3°

22 June 3,1915. In the interim, Jung wrote the draft of the preceding books of Liber Novus.On July 28,1914, Jung gave a talk on “The importance of the unconscious inpsychopathology” at a meeting of the British Medical Association in Aberdeen. From around August 9 to around August 22, Jung was on military service in Luzern for14 days. From around January 1 to around March 8,1915, Jung was on military service in Olten for 64 days. Between March 10 and 12, he served on the invalid transport(Jungs military service books, JFA).

23 This sentence is not in Black Book 6.

24 September 14,1915. In late summer and autumn of 1915, Jung conducted his correspondence with Hans Schmid on the question of psychological types. His concludingletter to Schmid of November 6 indicates a shift that signals a return to the elaboration of his fantasies in the Black Books: “Understanding is a terribly binding power,possibly a veritable soul murder when it levels out vitally important differences. The core of the individual is a mystery of life, which dies when it is ‘grasped.’ That isalso why symbols want to keep their secrets, they are mysterious not only because we are unable to clearly see what is at their bottom ... All understanding as such, being anintegration into general viewpoints, contains the devil’s element, and kills ... That is why, in the later stages of analysis, we must help the other to come to those hidden andun-openable symbols, in which the seed of life lies securely hidden like the tender seed in the hard shell. Actually, there must not be any understanding and agreementon this, even if it were possible, as it were. But if understanding and agreement on this has become generalized and obviously possible, the symbol is ripe for destruction,because it no longer covers the seed, which is about to outgrow the shell. Now I understand a dream I once had, and which greatly impressed me: I was standing in mygarden, and I had dug open a rich spring of water which gushed forth mightily. Then I had to dig a trench and a deep hole, in which I collected all the water and let

it flow back into the depths of the earth again. In this way salvation is given to us in the un-openable and un-sayable symbol, for it protects us by preventing the devilfrom swallowing the seed of life” (John Beebe and Ernst Falzeder, eds., The Jung'Schmid Letters [Philemon Series], forthcoming).

25 Black Book 5 continues: “Hermes is your daimon” (p. 87).

26 Jung discussed the alchemical symbolism of gold in Mysterium Coniunctionis (1955/56, CW 14, §353ff).

27 September 15,1915.

28 September 17,1915.

29 In Thus Spoke Zarathustra, Nietzsche wrote: “The Self also seeks with the eyes of sense, it listens too with the ears of the spirit. The Self is always listening and seeking: itcompares, subdues, conquers, destroys. It rules and is also the I’s ruler. Behind your thoughts and feelings, my brother, stands a mighty commander, an unknown sage—he is called Self” (section 1, “Of the despisers of the body,” §1, p. 62). The passage is underlined as in Jung’s copy. There are also lines by the margin and exclamation marks.In commenting on this passage in 1935 in his seminar on Zarathustra, Jung said: "I was already very interested in the concept of the self, but I was not sure how I shouldunderstand it. I made my marks when I came across these passages, and they seemed very important to me . . . The concept of the self continued to recommend itselfto me ... I thought that Nietzsche meant a sort of thing-in-itself behind the psychological phenomenon ... I saw then also that he was producing a concept of the selfwhich was like the Eastern concept; it is an Atman idea” (Nietzsche’s Zarathustra, vol.i, p. 391).

30 In Thus Spoke Zarathustra, Nietzsche wrote: “You crowd together with your neighbours and have beautiful words for it. But I tell you: Your love of your neighbour is yourbad love of yourself. You flee away from yourselves and would like to make a virtue of it: but I see through your ‘selflessness’ ” (“Of love of one’s neighbour,” p. 86; asunderlined by Jung in his copy).

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It is submission enough, amply enough, if we subjugateourselves to our self The work of redemption is always first to bedone on ourselves, if one dare utter such a great word. This workcannot be done without love for ourselves. Must it be done at all>Certainly not, if one can endure a given condition and does not feelin need of redemption. The tiresome feeling of needing redemptioncan finally become too much for one. Then one seeks to rid oneselfof it and thus enters into the work of redemption.

It appears to me that we benefit in particular from removingevery sense of beauty from the thought of redemption, and evenneed to do so, or else we will deceive ourselves again because welike the word and because a beautiful shimmer spreads out overthe thing through the great word. But one can at least doubtwhether the work of redemption is in itself a beautiful thing. TheRomans did not find the hanged Jew exactly tasteful, and thegloomy excessive enthusiasm for catacombs around which cheap,barbaric symbols gathered probably lacked a pleasant shimmerin their eyes, given that their perverse curiosity for everythingbarbaric and subterranean had already been aroused.

I think it would be most correct and most decent to say thatone blunders into the work of redemption unintentionally, so tospeak, if one wants to avoid what appears to be the unbearableevil of an insurmountable feeling of needing redemption. Thisstep into the work of redemption is neither beautiful nor pleasantnor does it divulge an inviting appearance. And the thing itselfis so difficult and full of torment that one should count oneselfas one of the sick and not as one of the overhealthy who seek toimpart their abundance to others.

Consequently we should also not use the other for our ownsupposed redemption. The other is no stepping stone for ourfeet. It is far better that we remain with ourselves. The need forredemption rather expresses itself through an increased needfor love with which we think we can make the other happy. Butmeanwhile we are brimming with longing and desire to alter ourown condition. And we love others to this end. If we had alreadyachieved our purpose, the other would leave us cold. But it is truethat we also need the other for our own redemption. Perhaps hewill lend us his help voluntarily, since we are in a state of sicknessand helplessness. Our love for him is, and should not be, selfless.That would be a lie. For its goal is our own redemption. Selflesslove is true only as long as the demand of the self can be pushedto one side. But someday comes the turn of the self. Who wouldwant to lend himself to such a self for lover5 Certainly only onewho does not yet know what excess of bitterness, injustice, andpoison the self of a man harbors who has forgotten his self andmade a virtue of it.

In terms of the self, selfless love is a veritable sin.

31 We must presumably often go to ourselves to re-establish theconnection with the self, since it is torn apart all too often, notonly by our vices but also by our virtues. For vices as well as virtuesalways want to live outside. But through constant outer life we

forget the self and through this we also become secretly selfish inour best endeavors.32 What we neglect in ourselves blends itselfsecretly into our actions toward others.

Through uniting with the self we reach the God.33

I must say this, not with reference to the opinions of theancients or this or that authority, but because I have experiencedit. It has happened thus in me. And it certainly happened in away that I neither expected nor wished for. The experience of theGod in this form was unexpected and unwanted. I wish I couldsay it was a deception and only too willingly would I disown thisexperience. But I cannot deny that it has seized me beyond allmeasure and steadily goes on working in me. So if it is a deception,then deception is my God. Moreover, the God is in the deception.And if this were already the greatest bitterness that could happento me, I would have to confess to this experience and recognizethe God in it. No insight or objection is so strong that it couldsurpass the strength of this experience. And even if the God hadrevealed himself in a meaningless abomination, I could only avowthat I have experienced the God in it. I even know that it is nottoo difficult to cite a theory that would sufficiently explain myexperience and join it to the already known. I could furnish thistheory myself and be satisfied in intellectual terms, and yet thistheory would be unable to remove even the smallest part of theknowledge that I have experienced the God. I recognize the Godby the unshakeableness of the experience. I cannot help butrecognize him by the experience. I do not want to believe it, I donot need to believe it, nor could I believe it. How can one believesuch> My mind would need to be totally confused to believe suchthings. Given their nature, they are most improbable. Not onlyimprobable but also impossible for our understanding. Only a sickbrain could produce such deceptions. I am like those sick personswho have been overcome by delusion and sensory deception. ButI must say that the God makes us sick. I experience the God insickness. A living God afflicts our reason like a sickness. He fillsthe soul with intoxication. He fills us with reeling chaos. Howmany will the God breaks

The God appears to us in a certain state of the soul. Thereforewe reach the God through the self.34 35Not the self is God, althoughwe reach the God through the self. The God is behind the self,above the self, the self itself, when he appears. But he appears asour sickness, from which we must heal ourselves.36 We must healourselves from the God, since he is also our heaviest wound.

For in the first instance the God’s power resides entirely inthe self, since the self is completely in the God, because we werenot with the self We must draw the self to our side. Thereforewe must wrestle with the God for the self. Since the God is anunfathomable powerful movement that sweeps away the self intothe boundless, into dissolution.

Hence when the God appears to us we are at first powerless,captivated, divided, sick, poisoned with the strongest poison, butdrunk with the highest health.

31 September 18,1915.

32 In 1941, Jung noted: “The integration or humanization of the self, as has already been indicated, is initiated from the conscious side by making ourselves conscious ofour egotistical aims, that means we give an account of our motives and try to form as objective a picture as possible of our own being” ("Transformation symbolism inthe mass,” CWII, §400). This corresponds to the process depicted here in the opening section of Scrutinies.

33 Black Book 5 continues: “which unites Heaven and Hell in itself” (p. 92). Cf. Jung, “Transformation symbolism in the mass”: “The self then functions as a unio oppositorumand thus constitutes the most immediate experience of the divine which is at all psychologically comprehensible” (1941, CW II, §396).

34 In 1921, Jung wrote concerning the self: “But inasmuch as the I is only the centre of my field of consciousness, it is not identical with the totality of my psyche, beingmerely one complex among other complexes. I therefore distinguish between the I and the self, since the I is only the subject of my consciousness, while the self is thesubject of my total psyche, which also includes the unconscious” (Psychological Types, CW 6, §706). In 1928, Jung described the process of individuation as “self-becoming”and "self-realization” (The Relations between the I and the Unconscious, CW 7, §266). Jung defined the self as the archetype of order, and noted that representations of theself were indistinguishable from God-images (ch. 4, “The self,” Aion: Contributions to the Symbolism of the Self CW 9, 2). In 1944 he noted that he chose the term becausethis concept was “on the one hand definite enough to convey the sum of human wholeness and on the other hand indefinite enough to express the indescribable andindeterminate nature of this wholeness ... in scientific usage the ‘self’ refers neither to Christ nor to the Buddha but to the totality of the figures that are its equivalent,and each of these figures is a symbol of the self (Psychology and Alchemy, CW 12, §20).

35 The following section is reworked from Black Book 5 in a manner that is hard to separate.

36 In 1929, Jung wrote: “The Gods have become diseases; Zeus no longer rules Olympus but rather the solar plexus and produces curious specimens for the doctor s consult-ing room” (“Commentary on ‘The Secret of the Golden Flower/ ” CW 13, §54).

SCRUTINIES | 339

Yet we cannot remain in this state, since all the powers of ourbody are consumed like fat in the flames. Hence we must strive tofree the self from the God, so that we can live.37

38 It is certainly possible and even quite easy for our reason todeny the God and to speak only of sickness. Thus we accept thesick part and can also heal it. But it will be a healing with loss. Welose a part of life. We go on living, but as ones lamed by the God.Where the fire blazed dead ashes lie.

I believe that we have the choice: I preferred the living wondersof the God. I daily weigh up my whole life and I continue to regardthe fiery brilliance of the God as a higher and fuller life than theashes of rationality The ashes are suicide to me. I could perhapsput out the fire but I cannot deny to myself the experience ofthe God. Nor can I cut myself off from this experience. I also donot want to, since I want to live. My life wants itself whole.

Therefore I must serve my self. I must win it in this way. But Imust win it so that my life will become whole. For it seems to meto be sinful to deform life where there is yet the possibility to liveit fully. The service of the self is therefore divine service and theservice of mankind. If I carry myself I relieve mankind of myselfand heal my self from the God.

I must free my self from the God,39 since the God I experiencedis more than love; he is also hate, he is more than beauty, he isalso the abomination, he is more than wisdom, he is also mean-inglessness, he is more than power, he is also powerlessness, heis more than omnipresence, he is also my creature.

In the following night, I heard the voice of OIAHMQN againand he said:40

"Draw nearer, enter into the grave of the God. The place ofyour work should be in the vault. The God should not live in you,but you should live in the God.”

4IThese words disturbed me since I had thought before pre-cisely to free myself from the God. But OIAHMQN advised meto enter even deeper into the God.

Since the God has ascended to the upper realms, OIAHM£2Nalso has become different. He first appeared to me as a magicianwho lived in a distant land, but then I felt his nearness and, sincethe God has ascended, I knew that OIAHM^N had intoxicatedme and given me a language that was foreign to me and of a differ-ent sensitivity. All of this faded when the God arose and onlyOIAHMX2N kept that language. But I felt that he went on otherways than I did. Probably the most part of what I have writtenin the earlier part of this book was given to me by OIAHMON.42Consequently I was as if intoxicated. But now I noticed thatOIAHMQN assumed a form distinct from me.

{4} 43 Several weeks later, three shades approached me. I noticedfrom their chilly breath that they were dead. The first figure wasthat of a woman. She drew near and made a soft whirring sound.

the whirring of the wings of the sun beetle. Then I recognizedher. When she was still alive, she recovered the mysteries of theEgyptians for me, the red sun disk and the song of the goldenwings. She remained shadowy and I could hardly understand herwords. She said:

"It was night when I died—you still live in the day—thereare still days, years ahead of you—what will you begin—Let mehave the word—oh, that you cannot hear! How difficult—giveme the word!”

I answered dismayed: "I do not know the word that you seek.”

But she cried: "The symbol, the mediator, we need the symbol,we hunger for it, make light for us.”

"Wherefrom? How can I? I do not know the symbol thatyou demand.”

But she insisted: "You can do it, reach for it.”

And precisely at this moment the sign was placed in my handand I looked at it filled with boundless astonishment. Then shespoke loudly and joyfully to me:44

"That is it, that is HAP, the symbol that we desired, that weneeded. It is terribly simple, initially stupid, naturally godlike, theGod's other pole. This is precisely the pole we needed.”

"Why do you need HAP?”451 replied.

"He is in the light, the other God is in the night.”

"Oh,” I answered, "what's that, beloved? The God of the spiritis in the night? Is that the son? The son of the frogs? Woe betideus, if he is the God of our day!”

But the dead one spoke full of triumph:

"He is the flesh spirit, the blood spirit, he is the extract of allbodily juices, the spirit of the sperm and the entrails, of the geni-tals, of the head, of the feet, of the hands, of the joints, of thebones, of the eyes and ears, of the nerves and the brain; he is thespirit of the sputum and of excretion.”

"Are you of the devil?” I exclaimed full of horror, "where doesmy flashing godly light remain?”

But she said: "Your body remains with you, my beloved, yourliving body. The enlightening thought comes from the body.”

"What thought are you talking about? I recognize no suchthought,” I said.

"It crawls around like a worm, like a serpent, soon there, soonhere, a blind newt of Hell.”

"Then I must be buried alive. Oh horror! Oh rottenness! Must Iattach myself completely, like a leech?”

"Yes, drink blood,” she said, "suck it up, get your fill from thecarcass, there is juice inside, certainly disgusting, but nourishing.You should not understand, but suck!”

"Damned horror! No, three times no,” I cried in outrage.

But she said: "It should not irritate you, we need this meal,the life juices of men, since we want to share in your life. Thuswe can draw closer to you. We want to give you tidings of whatyou need to know.”

37 Black Book 5 continues: "The God has the power, not the self. Powerlessness should thus not be deplored, but it is the condition that should abide. / The God acts fromwithin himself This should be left to him. What we do to the self, we do to the God. / If we twist the self, we also twist the God. It is divine service to serve oneself.

We thus relieve humanity of ourselves. May one man carry another’s burden, has become an immorality. May each carry his own load; that is the least that one candemand anyone to do. We can at best show another how to carry his own load. / To give all one’s goods to the poor means to educate them to become idle. / Pity shouldnot carry another’s load, but it should be a strict educator instead. Solitude with ourselves has no end. It has only just begun” (pp. 92-93).

38 The next four paragraphs do not occur in the Black Books.

39 In Jung’s copy of Eckhart’s Schrijten und Predigten, the phrase “that the soul would also have to lose God!” is underlined, and there is a slip of paper on which is written: “Soulmust lose God” (Meister Eckhart, Schrijten und Predigten. Aus dem Mittelhochdeutschen ubersetzt und herausgegeben von Herman Biittner, 2 vols [Eugen Diederichs, 1912], p. 222).

40 In Black Book 5, the voice is not identified as Philemon’s.

41 The next two paragraphs do not occur in Black Book 5.

42 The handwritten manuscript of Scrutinies continues:”and~spoken through me” (p. 37).

43 December 2,1915.

44 Instead of this paragraph, Black Book 5 has: “A phallus?” (p. 95). There is no mention of HAP in Black Book 5. The following references may be connected to this. In TheEgyptian Heaven and Hell, Wallis Budge notes that “The Phallus of his Pepi is Hap” (vol. 1, p. no). He notes that Hap is a son of Horns (p. 491—Jung placed a mark inthe margin by this in his copy). He also noted that “In the Book of the Dead these four children of Horus play very prominent parts, and the deceased endeavoured togain their help and protection at all costs, both by offerings and prayers . . . the four children of Horus shared the protection of the deceased among them, and as farback as the Vth dynasty we find that they presided over his life in the underworld” (ibid.; underlined as in Jung’s copy) [London: Kegan Paul, Trench and Trubner, 1905]).

45 Black Book 5 has: “of this divine pole” (p. 95).

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“That is horribly absurd! What are you talking about?”

46But she looked at me as she had done on the day I had lastseen her among the living, and on which she showed me, unawareof its meaning, something of the mystery of what the Egyptians hadleft behind. And she said to me:

“Do it for me, for us. Do you recall my legacy, the red sundisk, the golden wings and the wreath of life and duration?Immortality, of this there are things to know.”

“The way that leads to this knowledge is Hell.”

47From this I sank into gloomy brooding since I suspected theheaviness and incomprehension and the immeasurable solitudeof this way. And after a long struggle with all the weakness andcowardice in me, I decided to take upon myself this solitude ofthe holy error and the eternally valid truth.48

And in the third night I called to my dead beloved and askedher:

“Teach me the knowledge of the worms and the crawling creatures,open to me the darkness of the spirits!”

She whispered: “Give blood, so that I may drink and gainspeech. Were you lying when you said that you would leave thepower to the son?”

“No, I was not lying. But I said something that I didnot understand.”

“You are fortunate,” she said, “if you can say what you do notunderstand. So listen: HAP49 is not the foundation but thesummit of the church that still lies sunken. We need this churchsince we can live in it with you and take part in your life. You haveexcluded us to your own detriment.”

“Tell me, is HAP for you the sign of the church in which youhope for community with the living? Speak, why do you hesitate?”

She moaned and whispered with a weak voice: “Give blood, Ineed blood.”50

“So take blood from my heart,” I spoke.

“I thank you,” she said, “that is fullness of life. The air of theshadow world is thin since we hover on the ocean of the air likebirds above the sea. Many went beyond limits, fluttering onindeterminate paths of outer space, bumping at hazard into alienworlds. But we, we who are still near and incomplete, would like toimmerse ourselves in the sea of the air and return to earth, to theliving. Do you not have an animal form into which I can enter?”

“What,” I exclaimed horrified, “you would like to be my dog?”

“If possible, yes,” she replied, “I would even like to be your dog.To me you are of unspeakable worth, all my hope, that still clingsto earth. I would still like to see completed what I left too soon.Give me blood, much blood!”

“So drink,” I said despairingly, “drink, so that what should bewill be.”

She whispered with a hesitant voice: “Brimo51—I guess that’swhat you call her—the old one—which is how it begins—the onewho bore the son—the powerful HAP, who grew out of her shameand strove after the wife of Heaven, who arches over earth, forBrimo, above and below, envelops the son.52 She bears and raiseshim. Born from below, he fertilizes the Above, since the wife ishis mother, and the mother is his wife.”

“Accursed teaching! Is this still not enough of the horrifyingMysterium?” I cried full of outrage and abhorrence.

“If Heaven becomes pregnant and can no longer hold its fruit,it gives birth to a man who carries the burden of sin—that is thetree of life and of unending duration. Give me your blood! Listen!This riddle is terrible: when Brimo, the heavenly, was pregnant,she gave birth to the dragon, first the afterbirth and then the son,HAP, and the one who carried HAP. HAP is the rebellion of theBelow, but the bird comes from the Above and places itself on thehead of HAP. That is peace. You are a vessel. Speak, Heaven, pourout your rain. You are a shell. Empty shells do not spill, they catch.May it stream in from all the winds. Let me tell you that anotherevening is approaching. A day, two days, many days have cometo an end. The light of day goes down and illumines the shadow,itself a shadow of the sun. Life becomes a shadow, and the shadowenlivens itself, the shadow that is greater than you. Do you thinkthat your shadow is your son? He is small at midday, and fills thesky at midnight.”53

But I was exhausted and desperate and could hear no more,and so I said to the dead one:

54“So you introduce the terrible son who lived beneath me,under the trees on the water? Is he the spirit that the heavenspour out, or is he the soulless worm that the earth bore? OhHeaven—Oh most sinister womb! Do you want to suck the lifeout of me for the sake of the shadow? Should humanity thuscompletely go to waste for divinity?55 Should I live with shadows,instead of with the living? Should all the longing for the livingbelong to you, the dead? Did you not have your time to live? Didyou not use it? Should a living person give his life for your sake,you who did not live the eternal? Speak, you mute shadows, whostand at my door and demand my blood!”

The shadow of the dead one raised its voice and said: “Yousee—or do you still not see, what the living do with your life.They fritter it away. But with me you live yourself, since I belongto you. I belong to your invisible following and community. Doyou believe that the living see you? They see only your shadow,not you—you servant, you bearer, you vessel—”

“How you hold forth! Am I at your mercy? Should I no longersee the light of day? Should I become a shadow with a livingbody? You are formless and beyond grasp, and you emanatethe coldness of the grave, a breath of emptiness. To let myselfbe buried alive—what are you thinking of? Too soon, it seemsto me, I must die first. Do you have the honey that pleasesmy heart and the fire that warms my hands? What are you, youmournful shadows? You specters of children! What do you wantwith my blood? Truly, you are even worse than men. Men givelittle, yet what do you give? Do you make the living? The warmbeauty? Or joy perhaps? Or should all this go to your gloomyHell? What do you offer in return? Mysteries? Will the living livefrom these? I regard your mysteries as tricks if the living cannotlive from them.”

But she interrupted me and cried: “Impetuous one, stop, youtake my breath away. We are shadows; become a shadow and youwill grasp what we give.”

46 This paragraph is not in Black Book 5.

47 December 5, 1915.

48 This paragraph is not in Black Book 5.

49 Black Book $ has: “The Phallus” (p. 100). Cf. Jungs childhood dream of the ritual phallus in the underground temple, p. 4 above.

50 See note 223, p. 304.

51 In 1912, Jung discussed the Hecate mysteries that flourished in Rome at the end of the fourth century Hecate, the Goddess of magic and spells, guarded the underworld,and was seen as the sender of madness. She was identified with Brimo, a Goddess of death (Transformations and Symbols of the Libido, CW B, §586ff).

52 In Transformations and Symbols of the Libido (1912), Jung referred to Nut, the Egyptian Sky Goddess, who arched over the earth, daily giving birth to the Sun God(CW B, §364).

53 This paragraph is reworked from Black Book 5.

54 December 7,1915.

55 December 9,1915.

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“I do not want to die to descend into your darkness.”

“But,” she said, “you need not die. You must only let yourselfbe buried.”

“In the hope of resurrection? No joking now!”

But she spoke calmly: “You suspect what will happen. Triplewalls before you and invisibility—to Hell with your longing andfeeling! At least you do not love us, so we will cost you less dearlythan the men who roll in your love and patience and have youmake a fool of yourself”

“My dead one, I think you are speaking my language.”

She replied to me scornfully: “Men love—and you! What anerror! All this means is that you want to run away from your-self. What do you do to men? You tempt and coax them intomegalomania, to which you fall victim.”

“But it grieves me, pains me, howls at me; I feel a great longing,everything soft complains, and my heart yearns.”

But she was unsparing. “Your heart belongs to us,” she said,“What do you want with men? Self-defense against men—so thatyou walk on your own two feet, not on human crutches. Men needthe undemanding, but they are always wanting love to be able torun away from themselves. This ought to stop. Why do fools goout and preach the gospel to the negroes, and then ridicule it intheir own country? Why do these hypocritical preachers speak oflove, divine and human love, and use the same gospel to justifythe right to wage war and commit murderous injustice? Aboveall, what do they teach others when they themselves stand up totheir necks in the black mud of deception and self-deceit? Havethey cleaned their own house, have they recognized and drivenout their own devil? Because they do none of this, they preachlove to be able to run away from themselves, and to do to otherswhat they should do to themselves. But this greatly prized love,given to one’s own self, burns like fire. These hypocrites and liarshave noticed this—as you have—and prefer to love others. Isthat love? It is false hypocrisy.56 It always begins in yourself andin all things and above all with love. Do you believe that one whowounds himself unsparingly does the other a good deed with hislove? No, of course you don’t believe it. You even know that heonly teaches the other how one must wound oneself, so that hecan compel others to express sympathy. Therefore you should bea shadow since this is what men need. How can they get away fromthe hypocrisy and foolishness of your love if you yourself cannot?For everything begins with yourself. But your horse still cannotrefrain from whinnying. Even worse, your virtue is a wagging dog,a growling dog, a licking dog, a barking dog—and you call thathuman love! But love is: to bear and endure oneself. It begins withthis. It is truly about you; you are not yet tempered; other firesmust yet come over you until you have accepted your solitude andlearned to love.

What do you ask about love? What is love? To live, above all,that is more than love. Is war love? You are bound to see whathuman love is still good enough for—a means like other means.Therefore, above all, solitude, until every softness toward yourselfhas been burnt out of you. You should learn to freeze.”57

“I see only graves before me,” I answered, “what cursed will isabove me?”

“The will of the God, that is stronger than you, you slave, youvessel. You have fallen into the hands of the greater. He knows

no pity. Your Christian shrouds have fallen, the veils that blindedyour eyes. The God has become strong again. The yoke of men islighter than the yoke of the God; therefore everyone seeks to yokethe other out of mercy But he who does not fall into the handsof men falls into those of the God. May he be well and may woebetide him! There is no escape.”

“Is that freedom?” I cried.

“The highest freedom. Only the God above you, throughyourself. Comfort yourself with this and that as well as youcan. The God bolts doors that you cannot open. Let your feelingswhimper like puppies. The ears on high are deaf.”

“But,” I answered, “is there no outrage for the sake ofthe human?”

“Outrage? I laugh at your outrage. The God knows onlypower and creation. He commands and you act. Your anxietiesare laughable. There is only one road, the military road ofthe Godhead.”

The dead one spoke these unsparing words to me.58 As I didnot want to obey anyone, I had to obey this voice. And she spokeunsparing words about the power of the God. I had to acceptthese words.59 We have to greet a new light, a blood-red sun,a painful wonder. No one forces me to; only the foreign willin me commands and I cannot escape since I find no groundsto do so.

The sun, appearing to me, swam in a sea of blood and wailing;therefore I said to the dead one:

“Should it be the sacrifice of joy?”

But the dead one replied: “The sacrifice of all joy, providedthat you do it yourself. Joy should neither be made nor sought; itshould come, if it must come. I demand your service. You shouldnot serve your personal devil. That leads to superfluous pain.True joy is simple: it comes and exists from itself, and is notto be sought here and there. At the risk of encountering blacknight, you must devote yourself to me and seek no joy. Joy cannever ever be prepared, but exists of its own accord or existsnot at all. All you must do is fulfill your task, nothing else. Joycomes from fulfillment, but not from longing. I have the power.I command, you obey.”

“I fear that you will destroy me.”

But she answered: “I am life that destroys only the unfit.Therefore take care that you are no unapt tool. You want to ruleyourself? You steer your ship onto the sand. Build your bridge,stone upon stone, but don’t think of wanting to take the helm.You go astray if you want to escape my service. There is nosalvation without me. Why are you dreaming and hesitating?”

“You see,” I answered, “that I am blind and do not know whereto begin.”

“It always begins with the neighbor. Where is the church?Where is the community?”

“This is pure madness,” I cried out indignantly, “why do youspeak of a church? Am I a prophet? How can I claim such formyself? I am just a man who is not entitled to know any betterthan others.”

But she replied: “I want the church, it is necessary for you andfor others. Otherwise what are you going to do with those whomI force to your feet? The beautiful and natural will nestle into theterrible and dark and will show the way. The church is something

56 Jung was critical of Christian missionaries. See "The problems of the soul of modem men,” (1931), CW10, §185.

57 Black Book 5 continues: [The dead one:] "after the devil has preceded you. Now is not the time for love, but for deeds.” [I:] “Why do you mention deeds? Which deeds?”[The dead one]: “Your work.” [I:] “What do you mean, my work? My science, my book?” [The dead one:] “That is not your book, that is the book. Science is what youdo. Do it, without hesitation. There is no way back, only forward. Your love belongs there. Ridiculous—your love! You must allow death to occur.” [I:] "Leave deadones around me at least.” [The dead one:] “Enough dead, you are surrounded.” [I:] “I do not notice anything.” [The dead one:] “You ought to notice them.” [I]: “How?How can I?” [The dead one:] “Proceed. Everything will come toward you. Not today, but tomorrow” (pp. 116-17).

58 The handwritten manuscript of Scrutinies has “$otd” (p. 49), and the dialogue partner in this section is changed from the soul to the dead one.

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natural. The holy ceremony must be dissolved and becomespirit. The bridge should lead out beyond humanity,60 inviolable,far, of the air. There is a community of spirits founded on outer, signs with a solid meaning.”

"Listen,” I cried, "that doesn’t bear thinking about, it’sincomprehensible.”

But she continued: "Community with the dead is what bothyou and the dead need. Do not commingle with any of the dead,but stand apart from them and give to each his due. The deaddemand your expiatory prayers.”

And when she spoke these words, she raised her voice andevoked the dead in my name:

"You dead, I call you.

"You shades of the departed, who have cast off the torment ofliving, come here!

"My blood, the juice of my life, will be your meal and your drink

"Sustain yourself from me, so that life and speech willbe yours.

"Come, you dark and restless ones, I will refresh you with myblood, the blood of a living one so that you will gain speech andlife, in me and through me.

"The God forces me to address this prayer to you so that youcome to life. Too long have we left you alone.

"Let us build the bond of community so that the living and thedead image will become one and the past will live on in the present.

"Our desire pulls us to the living world and we are lost inour desire.

"Come drink the living blood, drink your fill so that we willbe saved from the inextinguishable and unrelenting power ofvivid longing for visible, graspable, and present being.

"Drink from our blood the desire that begets evil, as quarrel,discord, ugliness, violent deed, and famishment.

"Take, eat, this is my body, that lives for you. Take, eat, drink,this is my blood, whose desire flows for you.

"Come, celebrate a Last Supper with me for your redemptionand mine.

"I need community with you so that I fall prey neither to thecommunity of the living nor to my desire and yours, whose envyis insatiable and therefore begets evil.

"Help me, so that I do not forget that my desire is a sacrificialfire for you.

"You are my community. I live what I can live for the living. Butthe excess of my longing belongs to you, you shades. We need tolive with you.

“Be auspicious to us and open our closed spirit so that webecome blessed with the redeeming light. May it happen thus!”

When the dead one had ended this prayer, she turned to meagain and said:

"Great is the need of the dead. But the God needs no sacrificialprayer. He has neither goodwill nor ill will. He is kind and fearful,though not actually so, but only seems to you thus. But the deadhear your prayers since they are still of human nature and notfree of goodwill and ill will. Do you not understands The historyof humanity is older and wiser than you. Was there a time whenthere were no dead? Vain deception! Only recently have menbegun to forget the dead and to think that they have now begunthe real life, sending them into a frenzy”

{5} When the dead one had uttered all these words, shedisappeared. I sank into gloominess and dull confusion. WhenI looked up again, I saw my soul in the upper realms, hover-ing irradiated by the distant brilliance that streamed from theGodhead.61 And I called out:

"You know what has taken place. You see that it surpasses thepower and understanding of a man. But I accept it for your sakeand mine. To be crucified on the tree of life. Oh bitterness! Ohpainful silence! If it weren’t you, my soul, who touched the fieryHeaven and the eternal fullness, how could I?

“I cast myself before human animals—-Oh most unmanlytorment! I must let my virtues, my best ability be torn apart,because they are still thorns in the side of the human animal.Not death for the sake of the best, but befouling and rending ofthe most beautiful for the sake of life.

“Alas, is there nowhere a salutary deception to protect me fromhaving the Last Supper with my carcass? The dead want to livefrom me.

"Why did you see me as the one to drink the cess of humanitythat poured out of Christendom? Haven’t you had enough ofbeholding the fiery fullness, my soul? Do you still want to flyentire into the glaring white light of the Godhead? Into whatshades of horror are you plunging me? Is the devil’s pool so deepthat its mud sullies even your glowing robe?

"Where do you get the right to do me such a foul deed? Let thebeaker of disgusting filth pass from me.62 But if this be not yourwill, then climb past fiery Heaven and lodge your charges andtopple the throne of God, the dreadful, proclaim the right of menalso before the Gods and take revenge on them for the infamousdeed of humanity, since only Gods are able to spur on the humanworm63 to acts of colossal atrocity. Let my fate suffice and let menmanage human destiny.

"Oh my mother humanity, thrust the terrible worm of God,the strangler of men, from you. Do not venerate him for the sakeof his terrible poison—a drop suffices—and what is a drop tohim—who at the same time is all emptiness and all fullness?”

As I proclaimed these words, I noticed that OIAHMGIN stoodbehind me and had given them to me. He came alongside meinvisibly, and I felt the presence of the good and the beautiful.And he spoke to me with a soft deep voice:

64“ Remove, Oh man, the divine, too, from your soul, as far asyou can manage. What a devilish farce she carries on with you, aslong as she still arrogates divine power over you! She’s an unrulychild and a bloodthirsty daimon at the same time, a tormentor ofhumans without equal, precisely because she has divinity. Why?Where from? Because you venerate her. The dead too want thesame thing. Why don’t they stay quiet? Because they have notcrossed over to the other side. Why do they want sacrifice? Sothey can live. But why do they still want to live with men? Becausethey want to rule. They have not come to an end with their cravingfor power, since they died still lusting for power. A child, an oldman, an evil woman, a spirit of the dead, and a devil are beingswho need to be humored. Fear the soul, despise her, love her, justlike the Gods. May they be far from us! But above all never losethem! Because when lost they are as malicious as the serpent, asbloodthirsty as the tiger that pounces on the unsuspecting frombehind. A man who goes astray becomes an animal, a lost soul

59 December 20,1915.

60 See note 8, p. 230.

61 January 8,1916. This paragraph does not occur in Black Book 5.

62 In Gethsamane, Christ said: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39).

63 Cf. Job 25:6: “How much less man, that is a worm? and the son of man, which is a worm?”

64 January IO, 1916.

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becomes a devil. Cling to the soul with love, fear, contempt, andhate, and don’t let her out of your sight. She is a hellish-divinetreasure to be kept behind walls of iron and in the deepestvault. She always wants to get out and scatter glittering beautyBeware, because you have already been betrayed! You’ll neverfind a more disloyal, more cunning and heinous woman thanyour soul. How should I praise the miracle of her beauty andperfection?5 Does she not stand in the brilliance of immortalyouth? Is her love not intoxicating wine and her wisdom theprimordial cleverness of serpents?

“Shield men from her, and her from men. Listen to what shewails and sings in prison but don’t let her escape, as she willimmediately turn whore. As her husband you are blessed throughher, and therefore cursed. She belongs to the daimonic raceof the Tom Thumbs and giants, and is only distantly related tohumankind. If you seek to grasp her in human terms you will bebeside yourself. The excess of your rage, your doubt, and your lovebelong to her, but only the excess. If you give her this excess,humanity will be saved from the nightmare. For if you do notsee your soul, you see her in fellow men and this will drive youmad, since this devilish mystery and hellish spook can hardly beseen through.

“Look at man, the weak one in his wretchedness and torment,whom the Gods have singled out as their quarry—tear to piecesthe bloody veil that the lost soul has woven around man, thecruel nets woven by the death-bringing, and take hold of thedivine whore who still cannot recover from her fall from graceand craves filth and power in raving blindness. Lock her up likea lecherous bitch who would like to mingle her blood with everydirty cur. Capture her, may enough at last be enough. Let her foronce taste your torment so that she will get to feel man and hishammer, which he has wrested from the Gods.65

“May man rule in the human world. May his laws be valid. Buttreat the souls, daimons, and Gods in their way, offering whatis demanded. But burden no man, demand and expect nothingfrom him, with what your devil-souls and God-souls lead you tobelieve, but endure and remain silent and do piously what befitsyour kind. You should act not on the other but on yourself, unlessthe other asks for your help or opinion. Do you understand whatthe other does? Never—how should you? Does the other under-stand what you do? Whence do you take the right to think aboutthe other and act on him? You have neglected yourself, yourgarden is full of weeds, and you want to teach your neighborabout order and provide evidence for his shortcomings.

“Why should you keep silent about the others? Because therewould be plenty to discuss concerning your own daimons. Butif you act on and think about the other without him solicitingyour opinion or advice, you do so because you cannot distinguishyourself from your soul. Therefore you fall victim to her presumptionand help her into whoring. Or do you believe that you must lendyour human power to the soul or the Gods, or even that it will beuseful and pious work if you want to bring the Gods to bearon others? Blinded one, that is Christian presumptuousness. TheGods don’t need your help, you laughable idolater, who seem toyourself like a God and want to form, improve, rebuke, educate,and create men. Are you perfect yourself?—therefore remainsilent, mind your business, and behold your inadequacy every dayYou are most in need of your own help; you should keep youropinions and good advice ready for yourself and not run toothers like a whore with understanding and the desire to help,

65 In the Poetic Edda, the giant Thrym stole the hammer of the God Thor.

You don’t need to play God. What are daimons, who don’t act outof themselves? So let them go to work, but not through you, or elseyou yourself will become a daimon to others; leave them to them-selves and don’t pre-empt them with awkward love, concern, care,advice, and other presumptions. Otherwise you would be doingthe work of the daimons; you yourself would become a daimonand therefore go into a frenzy. But the daimons are pleased atthe raving of helpless men advising and striving to help others.So stay quiet, fulfill the cursed work of redemption on yourself,for then the daimons must torment themselves and in the sameway all your fellow men, who do not distinguish themselves fromtheir souls and let themselves be mocked by daimons. Is it cruelto leave your blinded fellow human beings to their own devices?It would be cruel if you could open their eyes. But you could opentheir eyes only if they solicited your opinion and help. Yet if theydo not, they do not need your help. If you force your help onthem nonetheless, you become their daimon and increase theirblindness, since you set a bad example. Draw the coat of patienceand silence over your head, sit down, and leave the daimon toaccomplish his work. If he brings something about, he willwork wonders. Thus will you sit under fruit-bearing trees.

“Know that the daimons would like to inflame you to embracetheir work, which is not yours. And, you fool, you believe that it isyou and that it is your work. Why? Because you can’t distinguishyourself from your soul. But you are distinct from her, and youshould not pursue whoring with other souls as if you yourselfwere a soul, but instead you are a powerless man who needs allhis force for his own completion. Why do you look to the other?What you see in him lies neglected in yourself. You should bethe guard before the prison of your soul. You are your soul’seunuch, who protects her from Gods and men, or protects theGods and men from her. Power is given to the weak man, a poisonthat paralyzes even the Gods, like a poison sting bestowed uponthe little bee whose force is far inferior to yours. Your soul couldseize this poison and thereby endanger even the Gods. So put thesoul under wraps, distinguish yourself from her, since not onlyyour fellow men but also the Gods must live.”

When OIAHMQN had finished, I turned to my soul, whohad come nearer from above during OIAHMQN’s speech, and spoketo her:

“Have you heard what OIAHMQN has been saying? How doesthis tone strike you? Is his advice good?”

But she said, “Do not mock, or else you strike yourself Do notforget to love me.”

“It is difficult for me to unite hate and love,” I replied.

“I understand,” she said, “yet you know that it is the same. Hateand love mean the same to me. Like all women of my kind, formmatters less to me than that everything belong to me or elseto no one. I am also jealous of the hate you give others. I wanteverything, since I need everything for the great journey thatI intend to begin after your disappearance. I must prepare ingood time. Until then I must make timely provision and muchis still lacking.”

“And do you agree that I throw you into prison” I asked.

“Of course,” she answered, “there I have peace and can collectmyself. Your human world makes me drunk—so much humanblood—I could get intoxicated on it to the point of madness.Doors of iron, walls of stone, cold darkness and the rations ofpenance—that is the bliss of redemption. You do not suspect mytorment when the bloody intoxication seizes me, hurls me again

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and again into living matter from a dark fearful creative urge thatformerly brought me close to the lifeless and ignited the terriblelust for procreation in me. Remove me from conceiving matter, therutting feminine of yawning emptiness. Force me into confinementwhere I can find resistance and my own law Where I can thinkabout the journey, the rising sun the dead one spoke of, and thebuzzing, melodious golden wings. Be thankful—don t you want tothank me? You are blinded. You deserve my highest thanks.”

Filled with delight at these words, I cried:

“How divinely beautiful you are!” And at the same time furyseized me:

66“Oh bitterness! You have dragged me through sheer and utterHell, you have tormented me nearly to death—and I long foryour thanks. Yes, I am moved that you thank me. The hound'snature lies in my blood. Therefore I am bitter—for my sake, sincehow does it move you! You are divine and devilishly great,wherever and howsoever you are. As yet I am only your eunuchdoorkeeper, no less imprisoned than you. Speak, you concubineof Heaven, you divine monster! Have I not fished you fromthe swamp? How do you like the black hole? Speak withoutblood, sing from your own force, you have gorged yourselfon men.” ’

Then my soul writhed and like a downtrodden worm turnedand cried out, “Pity, have compassion.”

“Compassion? Have you ever had compassion for me? Youbrute bestial tormentor! You've never gotten past compassionatemoods. You lived on human food and drank my blood. Has itmade you fat? Will you learn to revere the torment of the humananimal? What would you souls and Gods want without man?Why do you long for him? Speak, whore!”

She sobbed, “My speech stops. I'm horrified at your accusation.”

“Are you going to get serious? Are you going to have secondthoughts? Are you going to learn modesty or perhaps even someother human virtue, you soulless soul-being? Yes, you have nosoul, because you are the thing itself, you fiend. Would you like ahuman soul? Should I perhaps become your earthly soul so thatyou will have a soul? You see. I've gone to your school. I've learnedhow one behaves as a soul, perfectly ambiguous, mysteriouslyuntruthful and hypocritical.”

While I spoke to my soul in this way, OIAHMQN stood silentlya little distance off. But now he stepped forward, laid his hand onmy shoulder, and spoke in my name:

“You are blessed, virgin soul, praised be your name. You are thechosen one among women. You are the God-bearer. Praise be toyou! Honor and fame be yours in eternity.

“You live in the golden temple. The peoples come from afarand praise you.

“We, your vassals, wait on your words.

“We drink red wine, dispensing a sacrificial drink in recollectionof the meal of blood that you celebrated with us.

“We prepare a black chicken for a sacrificial meal in remembranceof the man who fed you.

“We invite our friends to the sacrificial meal, carrying wreathsof ivy and roses in remembrance of the farewell you took fromyour saddened vassals and maids.

“Let this day be a festival celebrating joy and life—the dayupon which you, blessed one, commence the return journey fromthe land of men where you have learned how to be a soul.

“You follow the son who ascended and passed over.

“You carry us up as your soul and set yourself before the son ofGod, maintaining your immortal right as an ensouled being.

“We are joyful, good things will follow you. We lend you strength.We are in the land of men and we are alive.”

After <HAHM£2N had ended, my soul looked saddened andpleased, and hesitated and yet hurried to prepare herself to leaveus and to ascend again, happy at the regained freedom. But Isuspected something secret in her, something that she sought tohide from me. Therefore I did not let her make off, but spoketo her:67

“What holds you back? What are you hiding? Probably agolden vessel, a jewel that you have stolen from men? Isn't thata gem, a piece of gold, shining through your robe? What is thebeautiful thing that you robbed when you drank the blood ofmen and ate their sacred flesh? Speak the truth, for I see the lieon your face.”

“I haven't taken anything,” she answered annoyed.

“You are lying, you want to cast suspicion on me, where youare lacking. Those times when you could rob men unpunished areover. Surrender everything that is his sacred inheritance and thatyou have rapaciously claimed. You have stolen from the vassal andthe beggar. God is rich and powerful, you can steal from him. Hiskingdom knows no loss. Shameful liar, when will you finally stopplaguing and robbing your humanity?”

But she looked at me as innocently as a dove and said gently:

“I do not suspect you. I wish you well. I respect your right. Iacknowledge your humanity. I do not take anything away fromyou. I do not withhold anything from you. You possess everything,I, nothing.”

“Yet,” I exclaimed, “you lie insufferably You possess not onlythat marvelous thing that belongs to me, but you also have access tothe Gods and eternal fullness. Therefore surrender what you havestolen, liar.”

Now she was vexed and replied:

“How can you? I no longer recognize you. You are crazy, evenmore: you are laughable, a childish ape, who extends his pawtoward everything that glitters. But I will not allow what is mineto be taken from me.”

Then I cried enraged, “You're lying, you're lying; I saw thegold, I saw the sparkling light of the jewel; I know it belongs tome. You ought not take that away from me. Give it back!”

Then she broke out in defiant tears and said, “I don't want topart with it, it's too precious to me. Do you want to rob me of thelast ornament?”

“Embellish yourself with the gold of the Gods, but not withthe meager treasures of earthbound human beings. May youtaste heavenly poverty after you have preached earthly povertyand necessity to your humankind, like a true and proper clericfull of lies, who fills his belly and purse and preaches poverty”

“You torment me awfully,” she wailed, “leave me just this onething. You men still have enough. I cannot be without this very one,this incomparable one, for whose sake even the Gods envy men.”

“I will not be unjust,” I replied, “But give me what belongs tome and beg for what you need from it. What is it? Speak!”

“Alas, that I can neither keep it nor conceal it! It is love, warmhuman love, blood, warm red blood, the holy source of life, theunification of everything separated and longed for.”

“So,” I said, “it is love that you claim as a natural right andproperty, although you still ought to beg for it. You get drunk

66 January II, 1916.

67 January 13,1916. The preceding paragraph does not occur in Black Book 5.

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on the blood of man and let him starve. Love belongs to me. Iwant to love, not you through me. You’ll crawl and beg for it likea dog. You’ll raise your hands and fawn like hungry hounds. Ipossess the key I will be a more just administrator than yougodless Gods. You will gather around the source of blood, thesweet miracle, and you will come bearing gifts so that you mayreceive what you need. I protect the holy source so that noGod can seize it for himself The Gods know no measure andno mercy. They get drunk on the most precious of draughts.Ambrosia and nectar68 are the flesh and blood of men, truly anoble meal. They waste the drink in drunkenness, the goodsof the poor, since they have neither God nor soul presidingover them as their judges. Presumptuousness and excessive-ness, severity and callousness are your essence. Greed for thesake of greed, power for the sake of power, pleasure for the sakeof pleasure, immoderation and insatiableness: this is how onerecognizes you, you daimons.

“Yes, you have yet to learn, you devils and Gods, you daimonsand souls, to crawl in the dust for the sake of love so that fromsomeone somewhere you snatch a drop of the living sweetness.Learn humility and pride from men for the sake of love.

“You Gods, your first born son is man. He bore a terriblybeautiful-ugly son of God who is renewal to you all. But thismystery, too, fulfills you: you bore a son of men who is my renewal,no less splendid-terrible, and his rule also will serve you.”

Then OIAHMQN approached me, raised his hand, and spoke:69

“Both God and man are disappointed victims of deception,blessedly blessed, powerlessly powerful. The eternally rich universeunfolds again in the earthly Heaven and the Heaven of the Gods,in the underworlds and in the worlds above. Separation once morecomes to the agonizingly united and yoked. Endless multiplicitytakes the place of what has been forced together, since onlydiversity is wealth, blood, and harvest.”

A night and a day passed, and when night came again andI looked around I saw that my soul hesitated and waited. So Iaddressed her:70

“What, you’re still here? Didn’t you find the way or didn’tyou find the words, which belong to me? How do you honorhumankind, your earthly soul? Recall what I bore and sufferedfor you, how I wasted myself, how I lay before you and writhed,how I gave my blood to you! I have an obligation to lay on you:learn to honor humankind, for I saw the land that is promised toman, the land where milk and honey flows.71

“I saw the land of the promised love.

“I saw the splendor of the sun on that land.

“I saw the green forests, the golden vineyards and the villagesof man.

“I saw the towering mountains with hanging fields ofeternal snow.

“I saw the fruitfulness and fortune of the earth.

“None but I saw the fortune of man.

“You, my soul, force mortal men to labor and suffer for yoursalvation. I demand that you do this for the earthly fortune of

humankind. Pay heed! I speak in both my name and the nameof mankind, since our power and glory are yours, thine is thekingdom and our promised land. So bring it about, employingyour abundance! I will remain silent, yes, I will leave you be, itdepends on you; you can bring about what man is denied to cre-ate. I stand waiting. Torment yourself, so that you come to findit. Where is your own salvation, if you fail in your duty to bringabout that of man? Pay heed! You will be working for me, and Iwill remain silent.”

“Now then,” she said, “I want to set to work. But you mustbuild the furnace. Throw the old, the broken, the worn out, theunused, and the ruined into the melting pot, so that it will berenewed for fresh use.

“It is the custom of the ancients, the tradition of the ances-tors, observed since days of old. It is to be adapted for new use.It is practice and incubation in a smelter, a taking-back into theinterior, into the hot accumulation where rust and brokennessare taken away through the heat of the fire. It is a holy ceremony,help me so that my work may succeed.

“Touch the earth, press your hand into matter, shape it withcare. The power of matter is great. Did HAP not come frommatter? Is matter not the filling of emptiness? By forming matter,I shape your salvation. If you do not doubt the power of HAP,how can you doubt the power of its mother, matter? Matter isstronger than HAP, since HAP is the son of the earth. The hardestmatter is the best; you should form the most durable matter. Thisstrengthens thought.”

{6} I did as my soul advised, and formed in matter the thoughtsthat she gave me. She spoke often and at length to me about thewisdom that lies behind us.72 But one night she suddenly cameto me with a sense of unease and anxiety and exclaimed:73 “Whatam I seeing? What does the future harbor? Blazing fire? Afire hovers in the air—it draws near—a flame—many flames—asearing miracle—how many lights burn? My beloved, it is themercy of the eternal fire—the breath of fire descends on you!”

But I cried out in horror, “I fear something terrible anddreadful, I am deeply afraid, since the things that you announcedbeforehand were awful—must everything be broken, burned,and destroyed?”

“Patience,” she said and stared into the distance, “fire surroundsyou—an immeasurable sea of embers.”

“Don’t torture me—what dreadful mysteries do you possess?Speak, I implore you. Or are you lying again, damned tormentingspirit, deceiving fiend? What are your treacherous specterssupposed to mean?”

But she answered calmly, “I also want your fear.”

“What for? To torment me?”

But she continued, “To bring it before the ruler of this world.74He demands the sacrifice of your fear. He appreciates your sacrifice.He75 has mercy upon you.”

“Mercy upon me? What is that supposed to mean? I wantto hide myself from him. My face shrinks from the ruler of this

68 In Greek mythology, ambrosia and nectar are the food and drink of the Gods.

69 This sentence does not occur in Black Book 5.

70 January 14,1916. The preceding paragraph does not occur in Black Book 5.

71 In Exodus 3, God appears to Moses in the burning bush and promises to lead his people out of Egypt into a land flowing with milk and honey

72 See Appendix C, January 16,1916. This is a preliminary sketch of the cosmology of the Septem Sermones. Jungs reference to forming his soul’s thoughts in matter seemsto refer to composition of the Systema Munditotius (see Appendix A). For a study of this, see Barry Jeromson, “Systema Munditotius and Seven Sermons: symbolic collabo-rators in Jung’s confrontation with the dead Jung History I, 2 (2005/6), pp. 6-10, and “The sources of Systema Munditotius: mandalas, myths and a misinterpretation,”Jung History 2,2, 2007, pp. 20-22.

73 January 18,1916.

74 The painting “Systema munditotius” has a legend at the bottom: “Abraxas dominus mundi” (Abraxas Master of the World).

75 Black Book 5 has: “Abraxas” (p. 181).

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world, for it is branded, it bears a mark, it beheld the forbidden.

Therefore I avoid the ruler of this world.”

“But you should come before him,” she said, “he has heard aboutyour fear.”

“You instilled this fear in me. Why did you give me away?5”

“You have been summoned to serve him.”

But I moaned and exclaimed: “Thrice damned fate! Why can’tyou leave me in seclusion?5 Why has he chosen me for sacrifice?5Thousands would gladly throw themselves before him! Whymust it be me? I cannot, I don’t want to.”

But the soul said, “You possess the word that should not beallowed to remain concealed.”

“What is my word?5” I answered, “it is the stammering of a minor;it is my poverty and my incapacity, my inability to do otherwise.

And you want to drag this before the ruler of this world?5”

But she looked straight into the distance and said, “I see thesurface of the earth and smoke sweeps over it—a sea of fire rollsclose in from the north, it is setting the towns and villages onfire, plunging over the mountains, breaking through the valleys,burning the forests—people are going mad—you go before thefire in a burning robe with singed hair, a crazy look in your eyes, aparched tongue, a hoarse and foul-sounding voice—you forge ahead,you announce what approaches, you scale the mountains, you gointo every valley and stammer words of fright and proclaim thefires agony. You bear the mark of the fire and men are horrifiedat you. They do not see the fire, they do not believe your words,but they see your mark and unknowingly suspect you to be themessenger of the burning agony What fire?5 they ask, what fire? Youstutter, you stammer, what do you know about a fire?5 I looked atthe embers, I saw the blazing flames. May God save us.”

“My soul,” I cried in despair, “speak, explain, what should Iproclaim?5 The fire?5 Which fire>”

“Look up, see the flames that blaze over your head—look up,the skies redden.”

76 January 29,1916.

77 January 30,1916. The preceding sentence does not occur in Black Book 5.

78 On the significance of the Sermones that follow, Jung said to Aniela Jaffe that the discussions with the dead formed the prelude to what he would subsequendy communicateto the world, and that their content anticipated his later books. "From that time on, the dead have become ever more distinct for me as the voices of the unanswered,unresolved and unredeemed.” The questions he was required to answer did not come from the world around him, but from the dead. One element that astonished himwas the fact that the dead appeared to know no more than they did when they died. One would have assumed that they had attained greater knowledge since death.This explained the tendency of the dead to encroach upon life, and why in China important family events have to be reported to the ancestors. He felt that the deadwere waiting for the answers of the living (MP, pp. 258-9; Memories, p. 217). See note 134 (p. 243), above, concerning Christs preaching to the dead in Hell.

79 See above, p. 294, where the dead Anabaptists led by Ezechiel were heading to Jerusalem to pray at the holy places.

80 This sentence does not occur in Black Book 5. Concerning the relation of Philemon to the Sermones, Jung told Aniela Jaffe that he grasped Philemon in the Sermones. Itwas here that Philemon lost his autonomy. (MP, p. 25).

81 Jung’s calligraphic and printed versions of the Sermones bear the subheading: “The seven instructions of the dead. Written by Basilides in Alexandria, where the Easttouches the West. Translated from the original Greek text into the German language.” Basilides was a Christian philosopher in Alexandria in the first part of the secondcentury. Little is known about his life, and only fragments of his teachings have survived (and none in his own hand), which present a cosmogonic myth. For the extantfragments and commentary, see Bentley Layton ed., The Gnostic Scriptures (New York: Doubleday, 1987, pp. 417-44). According to Charles King, Basilides was by birthan Egyptian. Before his conversion to Christianity, he “followed the doctrines of Oriental Gnosis, and endeavoured ... to combine the tenets of the Christian religionwith the Gnostic philosophy... For this purpose he chose expressions of his own invention, and ingenious symbols” (The Gnostics and their Remains [Bell and Daldy,

1864], pp. 33-34)- According to Layton, the classical Gnostic myth has the following structure: “Act I. The expansion of a solitary first principle (god) into a full non-physical (spiritual) universe. Act II. Creation of the material universe, including stars, planets, earth, and hell. Act III. Creation of Adam, Eve, and their children. ActIV Subsequent history of the human race” (The Gnostic Scriptures, p. 13). Thus in its broadest outlines, Jung’s Sermones is presented in the form analogous to a Gnosticmyth. Jung discusses Basilides inAion (1951). He credits the Gnostics for having found suitable symbolic expressions of the self, and notes that Basilides and Valentinus“allowed themselves to be influenced in a large measure by natural inner experience. They therefore provide, like the alchemists, a veritable mine of information concerningall those symbols arising out of the repercussions of the Christian message. At the same time, their ideas compensate the aysmmetry of God postulated by the doctrine ofthe privato boni, exactly like those well-known modern tendencies of the unconscious to produce symbols of totality for bridging the gap between consciousness and theunconscious” (CW 9, 2, §428). In 1915, he wrote a letter to a friend from his student days, Rudolf Lichtenhan, who had written a book. Die Offenbarung im Gnosticismus(1901). From Lichtenhan’s reply dated November II, it appears that Jung had asked for information concerning the conception of different human characters inGnosticism, and their possible correlation with William James’s distinction between tough- and tender-minded characters (JA). In Memories, Jung said: "Between1918 and 1926 I had seriously studied the Gnostics, for they too had been confronted with the primal world of the unconscious. They had dealt with its contents andimages, which were obviously contaminated with the world of drives” (p. 226). Jung was already reading Gnostic literature in the course of the preparatory reading

for Transformations and Symbols of the Libido. There has been an extensive body of commentaries concerning the Septem Sermones, which provides some valuable discussion.However, these should be treated cautiously, as they considered the Sermones without the benefit of Liber Novus and the Black Books, and, not least, Philemon’s commentaries,which together provide critical contextual clarification. Scholars have discussed Jung’s relation to Gnosticism and the historical Basilides, other possible sources andparallels for Sermones, and the relation of the Sermones to Jung’s later works. See especially Christine Maillard, Les Septem Sermones aux Morts de Carl Gustav Jung (Nancy:Presses Universitaires de Nancy, 1993). See also Alfred Ribi, Die Suche nach den eigenen Wurzeln: Die Bedeutungvon Gnosis, Hermetik und Alchemiefur C. G. Jung und Marie'

Louise von Franz und deren Einffuss aufdas moderne Verstdndnis dieser Disziplin (Bern: Peter Lang, 1991); Robert Segal, The Gnostic Jung (Princeton: Princeton University Press,1992); Gilles Quispel, “C. G. Jung und die Gnosis,” Eranosjahrbuch 37 (1968, reprinted in Segal); E. M. Brenner, “Gnosticism and Psychology: Jung’s Septem Sermonesad Mortuos,” Journal of Analytical Psychology 35 (1990); Judith Hubback, “VII Sermones ad mortuos’’Journal of Analytical Psychology 11 (1966); James Heisig, “The VIISermones: Play and Theory,” Spring (1972); James Olney, The Rhizome and the Flower: The Perennial Philosophy, Teats and Jung (Berkeley: University of California Press,

1980), and Stephen Hoeller, The Gnostic Jung and the Seven Sermons to the Dead (Wheaton, IL: Quest, 1982).

With these words my soul vanished.

But I remained anxious and confused for many days. Andmy soul remained silent and was not to be seen.76 But one nighta dark crowd knocked at my door, and I trembled with fear.Then my soul appeared and said in haste, “They are here andwill tear open your door.”

“So that the wicked herd can break into my garden?5 ShouldI be plundered and thrown out onto the street?5 You make meinto an ape and a child’s plaything. When, Oh my God, shallI be saved from this Hell of fools?5 But I want to hack to piecesyour cursed webs, go to Hell, you fools. What do you wantwith me?5”

But she interrupted me and said, “What are you talking about?5Let the dark ones speak.”

I retorted, “How can I trust you?5 You work for yourself, notfor me. What good are you, if you can’t even protect me from thedevil’s confusion?5”

“Be quiet,” she replied, “or else you’ll disturb the work.”

And as she spoke these words, behold, OIAHMQN came up tome, dressed in the white robe of a priest, and lay his hand on myshoulder.77 Then I said to the dark ones, “So speak, you dead.” Andimmediately they cried in many voices,78 “We have come back fromJerusalem, where we did not find what we sought.79 We imploreyou to let us in. You have what we desire. Not your blood, but yourlight. That is it.”

Then OIAHMQN lifted his voice and taught them, saying80 (andthis is the first sermon to the dead)81:

“Now hear: I begin with nothingness. Nothingness is the sameas the fullness. In infinity full is as good as empty. Nothingnessis empty and full. You might just as well say anything else aboutnothingness, for instance, that it is white, or black, or that it doesnot exist, or that it exists. That which is endless and eternal hasno qualities, since it has all qualities.

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“We call this nothingness or fullness the Pleroma.82 Thereinboth thinking and being cease, since the eternal and endlesspossess no qualities. No one is in it, for he would then be distinctfrom the Pleroma, and would possess qualities that woulddistinguish him as something distinct from the Pleroma.

“In the Pleroma there is nothing and everything. It is fruitlessto think about the Pleroma, for this would mean self-dissolution.

“Creation is not in the Pleroma, but in itself. The Pleroma isthe beginning and end of creation.83 It pervades creation, just asthe sunlight pervades the air. Although the Pleroma is altogetherpervasive, creation has no share in it, just as a wholly trans-parent body becomes neither light nor dark through the lightpervading it.

“We are, however, the Pleroma itself, for we are a part of theeternal and the endless. But we have no share therein, as we areinfinitely removed from the Pleroma; not spatially or temporally,but essentially, since we are distinguished from the Pleroma in ouressence as creation, which is confined within time and space.

“Yet because we are parts of the Pleroma, the Pleroma is alsoin us. Even in the smallest point the Pleroma is endless, eternal,and whole, since small and great are qualities that are containedin it. It is nothingness that is whole and continuous throughout.Only figuratively, therefore, do I speak of creation as part ofthe Pleroma. Because, actually, the Pleroma is nowhere divided,since it is nothingness. We are also the whole Pleroma, because,figuratively, the Pleroma is the smallest point in us, merelyassumed, not existing, and the boundless firmament about us.But why then do we speak of the Pleroma at all, if it is everythingand nothing? c

“I speak about it in order to begin somewhere, and also to freeyou from the delusion that somewhere without or within thereis something fixed or in some way established from the outset.Every so-called fixed and certain thing is only relative. That aloneis fixed and certain that is subject to change.

“Creation, however, is subject to change; therefore it aloneis fixed and determined because it has qualities: indeed, it isquality itself.

“Thus we ask: how did the creation come into being? Creaturescame into being, but not creation: since creation is the veryquality of the Pleroma, as much as noncreation, eternal death.Creation is ever-present, and so is death. The Pleroma haseverything, differentiation and nondifferentiation.

“Differentiation84 is creation. It is differentiated. Differentiationis its essence, and therefore it differentiates. Therefore man

differentiates, since his essence is differentiation. Therefore he alsodifferentiates the qualities of the Pleroma that do not exist. Hedifferentiates them on account of his own essence. Therefore hemust speak of those qualities of the Pleroma that do not exist.

“You say: ‘what use is there in speaking about it at all?3Did you yourself not say that it is not worth thinking aboutthe Pleroma?

“I mentioned that to free you from the delusion that we areable to think about the Pleroma. When we distinguish thequalities of the Pleroma, we are speaking from the ground of ourown differentiated state and about our own differentiation, buthave effectively said nothing about the Pleroma. Yet we need tospeak about our own differentiation, so that we may sufficientlydifferentiate ourselves. Our very nature is differentiation. Ifwe are not true to this nature we do not differentiate ourselvesenough. We must therefore make distinctions between qualities.

“You ask: what harm is there in not differentiating oneself?’If we do not differentiate, we move beyond our essence, beyondcreation, and we fall into nondifferentiation, which is the otherquality of the Pleroma. We fall into the Pleroma itself and ceaseto be created beings. We lapse into dissolution in nothingness.This is the death of the creature. Therefore we die to the sameextent that we do not differentiate. Hence the creature’s essencestrives toward differentiation and struggles against primeval,perilous sameness. This is called the principium individuationis,85This principle is the essence of the creature. From this you cansee why nondifferentiation and nondistinction pose a greatdanger to the creature.

“We must, therefore, distinguish the qualities of the Pleroma.These qualities are pairs of opposites, such as

“the effective and the ineffective,

the fullness and the emptiness,

the living and the dead,

the different and the same,

light and darkness,

hot and cold,

force and matter,

time and space,

good and evil,

the beautiful and the ugly,

the one and the many, etc.

“The pairs of opposites are the qualities of the Pleroma thatdo not exist, because they cancel themselves out. As we are the

82 The Pleroma, or fullness, is a term from Gnosticism. It played a central role in the Valentinian system. Hans Jonas states that “Pleroma is the standard term for thefully explicated manifold of divine characteristics, whose standard number is thirty, forming a hierarchy and together constituting the divine realm” (The Gnostic Religion:The Message of the Alien God and the Beginnings of Christianity [London: Routledge, 1992], p. 180). In 1929, Jung said: “The Gnostics ... expressed it as Pleroma, a state offullness where the pairs of opposites, yea and nay day and night, are together, then when they ‘become/ it is either day or night. In the state of ‘promise’ before theybecome, they are nonexistent, there is neither white nor black, good nor bad” (Dream Analysis: Notes of the Seminar Given in 1928-1930, ed. William McGuire [BollingenSeries, Princeton: Princeton University Press, 1984], p. 131). In his later writings, Jung used the term to designate a state of pre-existence and potentiality, identifying

it with the Tibetan Bardo: “He must... accustom himself to the idea that ‘time’ is a relative concept and needs to be compensated by the concept of a ‘simultaneous’Bardo—or pleromatic existence of all historical processes. What exists in the Pleroma as an eternal ‘process’ appears in time as aperiodic sequence, that is to say, it isrepeated many times in an irregular pattern” (Answer to Job, 1952, CW11, §629; see also §§620, 624, 675, 686, 727, 733, 748). The distinction that Jung draws betweenthe Pleroma and the creation has some points of contact with Meister Eckhart’s differentiation between the Godhead and God. Jung commented on this in PsychologicalTypes (1921, CW 6, §429f). The relation of Jung’s Pleroma to Eckhart is discussed by Maillard, op cit., pp. 118-20. In 1955/56, Jung equated the Pleroma with the alchemistGerhardus Dorn’s notion of the ‘unus mundus’ (one world) (Mysterium Coniunctionis, CW 14, §660). Jung adopted this expression to designate the transcendental postulateof the unity underlying the multiplicity of the empirical world (Ibid., §759f.).

83 In Psychological Types (1921), Jung described ‘Tao’ as “the creative being, begetting as the father and bringing forth as the mother. It is the beginning and end of allbeings” (CW 6, §363.) The relation of Jung’s Pleroma to the Chinese Tao is discussed by Maillard, op cit., p. 75. See also John Peck, The Visio Dorothei: Desert Context,Imperial Setting, Later Alignments, pp. 179-80.

84 Lit. Unterschiedenheit. Cf. Psychological Types (1921), CW 6, §705, “Differentiation” [Differenzierung\.

85 The principium individuationis is a notion from the philosophy of Arthur Schopenhauer. He defined space and time as the principium individuationis, noting that hehad borrowed the expression from Scholasticism. The principium individuationis was the possibility of multiplicity (The World as Will and Representation (1819), 2 vols.,tr. E. J. Payne [New York: Dover], pp. 145-46). The term was used by Eduard von Hartmann, who saw its origin in the unconscious. It designated the “uniqueness” of eachindividual set against the “all-one unconscious” (Philosophie des Unbewussten: Versuch einer Weltanschauung [Berlin: C. Dunker], 1869, p. 519). In 1912, Jung wrote, “Diversityarises from individuation. This fact validates an essential part of Schopenhauer’s and Hartmann’s philosophy in profound psychological terms” (Transformations and Symbolsof the Libido, CW B, §289). In a series of papers and presentations later in 1916, Jung developed his concept of individuation (“The structure of die unconscious,” CW 7,and “Individuation and collectivity,” CW 18). In 1921, Jung defined it as follows: “The concept of individuation plays no minor role in our psychology. Individuation isin general the process of the formation and particularization of individual beings; especially the development of the psychological individual, as a being distinct from generality,from collective psychology. Individuation, therefore, is a process of differentiation, having for its goal the development of the individual personality” (Psychological Types,CW 7, §758).

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Pleroma itself, we also have all these qualities in us. Since ournature is grounded in differentiation, we have these qualities inthe name and under the sign of differentiation, which means:

"First: these qualities are differentiated and separate in us;therefore they do not cancel each other out, but are effective.Thus we are the victims of the pairs of opposites. The Pleroma isrent within us.

"Second: these qualities belong to the Pleroma, and we mustpossess and live them only in the name and under the signof differentiation. We must differentiate ourselves from thesequalities. They cancel each other out in the Pleroma, but not inus. Distinction from them saves us.

"When we strive for the good or the beautiful, we forget ouressence, which is differentiation, and we fall subject to the spellof the qualities of the Pleroma, which are the pairs of opposites.We endeavor to attain the good and the beautiful, yet at the sametime we also seize the evil and the ugly, since in the Pleroma theseare one with the good and the beautiful. But if we remain true toour essence, which is differentiation, we differentiate ourselvesfrom the good and the beautiful, and hence from the evil and uglyAnd thus we do not fall under the spell of the Pleroma, namelyinto nothingness and dissolution.86

"You object: you said that difference and sameness are alsoqualities of the Pleroma. What is it like if we strive for distinctive-ness? Are we, in so doing, not true to our own nature? And must wenonetheless fall into sameness when we strive for distinctiveness?

“You must not forget that the Pleroma has no qualities.We create these through thinking. If, therefore, you strive fordistinctiveness or sameness, or any qualities whatsoever, youpursue thoughts that flow to you out of the Pleroma: thoughts,namely, concerning the non-existing qualities of the Pleroma.Inasmuch as you run after these thoughts, you fall again into thePleroma, and attain distinctiveness and sameness at the same time.Not your thinking, but your essence, is differentiation. Thereforeyou must not strive for what you conceive as distinctiveness, butfor your own essence. At bottom, therefore, there is only one striving,namely the striving for ones own essence. If you had this striving,you would not need to know anything about the Pleroma and itsqualities, and yet you would attain the right goal by virtue of yourown essence. Since, however, thought alienates us from ouressence, I must teach you that knowledge with which you canbridle your thoughts.”

87The dead faded away grumbling and moaning and theircries died away in the distance.

88But I turned to OIAHMQN and said, "My father, you utterstrange teachings. Did not the ancients teach similar things?And was it not a reprehensible heresy, removed equally fromlove and the truth? And why do you lay out such a teachingto this horde, which the night wind swirled up from the darkbloodfields of the West?”

"My son,” OIAHMQN replied, “these dead ended their lives tooearly. These were seekers and therefore still hover over their graves.

Their lives were incomplete, since they knew no way beyond theone to which belief had abandoned them. But since no one teachesthem, I must do so. That is what love demands, since they wantedto hear, even if they grumble. But why do I impart this teachingof the ancients? I teach in this way because their Christian faithonce discarded and persecuted precisely this teaching. But theyrepudiated Christian belief and hence were rejected by that faith.They do not know this and therefore I must teach them, so thattheir life may be fulfilled and they can enter into death.”

"But do you. Oh wise OIAHMQN, believe what you teach?”

"My son,” OIAHMQN replied, "why do you raise this question?How could I teach what I believe? Who would give me the rightto such belief? It is what I know how to say, not because I believeit, but because I know it. If I knew better, I would teach better.But it would be easy for me to believe more. Yet should I teach abelief to those who have discarded belief? And, I ask you, is it goodto believe something even more, if one does not know better?”89

"But,” I retorted, "are you certain that things really are as you say?”

To this OLAHMQN answered, "I do not know whether it is thebest that one can know. But I know nothing better and thereforeI am certain these things are as I say If they were otherwise Iwould say something else, since I would know them to be otherwise.But these things are as I know them, since my knowledge is preciselythese things themselves.”

"My father, is that your guarantee that you are not mistaken?”

"There are no mistakes in these things,” OIAHMQN replied, "thereare only different levels of knowledge. These things are as you knowthem. Only in your world are things always other than you knowthem, and therefore there are only mistakes in your world.”

After these words OIAHMQN bent down and touched the earthwith his hands and disappeared.

{7} That night OIAHMQN stood beside me and the dead drew nearand lined the walls and cried out,90 "We want to know about God.Where is God? Is God dead?”91

But OIAHMQN rose and said (and this is the second sermonto the dead):

"God is not dead. He is as alive as ever. God is creation, forhe is something definite, and therefore differentiated from thePleroma. God is a quality of the Pleroma, and everything I havesaid about creation also applies to him.

"But he is distinct from creation in that he is much moreindefinite and indeterminable. He is less differentiated thancreation, since the ground of his essence is effective fullness.Only insofar as he is definite and differentiated is he creation,and as such he is the manifestation of the effective fullness ofthe Pleroma.

"Everything that we do not differentiate falls into the Pleromaand is cancelled out by its opposite. If, therefore, we do notdifferentiate God, effective fullness is canceled out for us.

"Moreover, God is the Pleroma itself, just as each smallestpoint in the created and uncreated is the Pleroma itself.

86 The notion of life and nature being constituted by opposites and polarities featured centrally in the Naturphilosophie of Schelling. The notion that psychic conflict tookthe form of a conflict of opposites and that healing represented their resolution featured prominently in Jung’s later work; see Psychological Types, 1921, CW 6, ch. 5, andMysterium Coniunctionis, 1955/56, CW 14.

87 The following paragraphs to the end of this section do not occur in Black Book 6.

88 In the published version of the Sermones, these commentaries that follow each sermon do not appear, and nor does Philemon. The person delivering the sermons hasbeen assumed to be Basilides. These commentaries were added in Scrutinies.

89 In his 1959 BBC TV interview, John Freeman asked Jung, "Do you now believe in God?” Jung replied: "Now? [Pause.] Difficult to answer. I know. I don’t need tobelieve. I know.” William McGuire and R.F.C. Hull, eds., C. G. Jung Speaking: Interviews and Encounters (p. 428). Philemon’s statement here seems to be the backgroundfor this much cited and debated statement. This emphasis on direct experience also accords with classical Gnosticism.

90 January 31,1916. This sentence does not occur in Black Book 6.

91 For Nietzsche’s discussion of the death of God, see The Gay Science (1882, §§108 and 125), and Thus Spoke Zarathustra, section 4 (“Retired from service,” p. 27if). ForJung’s discussion of this, see "Psychology and religion,” 1938, CW 11 §i42f. Jung commented: “When Nietzsche said: ‘God is dead,’ he expressed a truth which is validfor the greater part of Europe” (ibid., §145). To Nietzsche’s statement, Jung noted, “However it would be more correct to say: ‘He has discarded our image, and wherewill we find him again?’ “ (Ibid.) He goes on to discuss the motif of the death and disappearance of God in connection with Christ’s crucifixion and resurrection.

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“Effective emptiness is the essence of the devil. God and devilare the first manifestations of nothingness, which we call thePleroma. It makes no difference whether the Pleroma exists ornot, since it cancels itself out completely. Not so creation. Insofaras God and the devil are created beings, they do not cancel eachother out, but stand one against the other as effective opposites.We need no proof of their existence. It is enough that we have tokeep speaking about them. Even if both were not, creation wouldforever distinguish them anew out of the Pleroma on account oftheir distinct essences.

“Everything that differentiation takes out of the Pleroma is apair of opposites, therefore the devil always belongs to God.92

“This inseparability is most intimate and, as you know fromexperience, as indissoluble in your life as the Pleroma itself, sinceboth stand very close to the Pleroma in which all opposites arecanceled out and united.

“Fullness and emptiness, generation and destruction, are whatdistinguish God and the devil. Effectiveness is common to both.Effectiveness joins them. Effectiveness, therefore, stands aboveboth, and is a God above God, since it unites fullness and emptinessthrough its effectuality.

“This is a God you knew nothing about, because mankindforgot him. We call him by his name ABRAXAS.93 He is even moreindefinite than God and the devil.

“To distinguish him from God, we call God HELIOS or sun.94Abraxas is effect. Nothing stands opposed to him but theineffective; hence his effective nature unfolds itself freely. Theineffective neither exists nor resists. Abraxas stands above thesun and above the devil. He is improbable probability, that whichtakes unreal effect. If the Pleroma had an essence. Abraxas wouldbe its manifestation.

“He is the effectual itself, not any particular effect, but effectin general.

He takes unreal effect, because he has no definite effect.

He is also creation, since he is distinct from the Pleroma.

The sun has a definite effect, and so does the devil. Thereforethey appear to us more effective than the indefinite Abraxas.

He is force, duration, change.”

95The dead now raised a great tumult, for they were Christians.

But when OIAHMQN had ended his speech, one afteranother the dead also stepped back into the darkness oncemore and the noise of their outrage gradually died away in thedistance. When all the clamor had passed, I turned to OIAHMQNand exclaimed:

“Pity us, wisest one! You take from men the Gods to whom theycould pray. You take alms from the beggar, bread from the hungry,fire from the freezing.”

OIAHMQN answered and said, “My son, these dead have had toreject the belief of the Christians and therefore they can pray to

no God. So should I teach them a God in whom they can believeand to whom they can pray? That is precisely what they haverejected. Why did they reject it? They had to reject it becausethey could not do otherwise. And why did they have no otherchoice?5 Because the world, without these men knowing it, enteredinto that month of the great year where one should believe onlywhat one knows.96 That is difficult enough, but it is also a remedyfor the long sickness that arose from the fact that one believedwhat one did not know. I teach them the God whom both I andthey know of without being aware of him, a God in whom onedoes not believe and to whom one does not pray, but of whomone knows. I teach this God to the dead since they desired entryand teaching. But I do not teach him to living men since theydid not desire my teaching. Why, indeed, should I teach them?5Therefore, I take away from them no kindly hearer of prayers,their father in Heaven. What concern is my foolishness to theliving? The dead need salvation, since they are a great waitingflock hovering over their graves, and long for the knowledge thatbelief and the rejection of belief have breathed their last. Butwhoever has fallen ill and is near death wants knowledge, and hesacrifices pardon.”

“It appears,” I replied, “as if you teach a terrible and dreadfulGod beyond measure, to whom good and evil and human sufferingand joy are nothing.”

“My son,” said OIAHMQN, “Did you not see that these dead had aGod of love and rejected him? Should I teach them a loving God?They had to reject him after already having long since rejectedthe evil God whom they call the devil. Therefore they must knowa God to whom everything created is nothing, because he himselfis the creator and everything created and the destruction ofeverything created. Have they not rejected a God who is a father,a lover, good and beautiful? One whom they thought to haveparticular qualities and a particular being? Therefore I must teacha God to whom nothing can be attributed, who has all qualities andtherefore none, because only I and they can know such a God.”

“But how. Oh my father, can men unite in such a God? Doesthe knowledge of such a God not amount to destroying humanbonds and every society based on the good and the beautiful?”

OIAHMQN answered: “These dead rejected the God of love,of the good and the beautiful; they had to reject him and sothey rejected unity and community in love, in the good and thebeautiful. And thus they killed one another and dissolved thecommunity of men. Should I teach them the God who unitedthem in love and whom they rejected? Therefore I teach themthe God who dissolves unity, who blasts everything human, whopowerfully creates and mightily destroys. Those whom lovedoes not unite, fear compels.”

And as OIAHM^N spoke these words, he bent down swiftly tothe ground, touched it with his hand, and disappeared.

{8} The following night,97 the dead approached like fog from aswamp and exclaimed, “Tell us more about the highest God.”

92 C£ “Attempt at a psychological interpretation of the dogma of the Trinity” (1940), CW11, §284f.

93 In 1932, Jung commented on Abraxas: “the Gnostic symbol Abraxas, a made-up name meaning three hundred and sixty-five ... the Gnostics used it as the name oftheir supreme deity He was a time god. The philosophy of Bergson, la duree creatrice, is an expression of the same idea.” Jung described him in a way that echoes hisdescription here: “just as this archetypal world of the collective unconscious is exceedingly paradoxical, always yea and nay, that figure of Abraxas means the beginningand the end, it is life and death, therefore it is represented by a monstrous figure. It is a monster because it is the life of vegetation in the course of one year, the springand the autumn, the summer and the winter, the yea and nay of nature. So Abraxas is really identical with the Demiurgos, the world creator. And as such he is surelyidentical with the Purusha, or with Shiva” (November 16, Visions Seminar, vol. 2, pp. 806-7). Jung added that “Abraxas is usually represented with the head of a fowl, thebody of a man, and the tail of a serpent, but there is also the lion-headed symbol with a dragon s body, the head crowned with the twelve rays, alluding to the numberof months” (June 7,1933, Visions Seminar, vol. 2, p. 1041-42). According to St. Irenaeus, Basilides held that “the ruler of them is named Abrasaks, and that is why this(ruler) has the number 365 within it” (Layton, ed.. The Gnostic Scriptures, p. 425). Abraxas featured in Albrecht Dieterichs work, Abraxas. Studienzur Religionsgeschichte desspdtern Altertums. Jung studied this work closely early in 1913, and his copy is annotated. Jung also had a copy of Charles Kings The Gnostics and their Remains (London: Belland Daldy, 1864), and there are marginal annotations next to the passage discussing the etymology of Abraxas on p. 37.

94 Helios is the Greek Sun God. Jung discussed solar mythologies in Transformations and Symbols of the Libido (1912, CW B, §i77f) and also in his unpublished concludingtalk on Opicinus de Canistris at the Eranos conference in Ascona in 1943 (JA).

95 The following paragraphs to the end of this section do not occur in Black Book 6.

96 The reference is to the Platonic months. See note 273, p. 315.

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And OIAHMQN stepped forward and began to speak (and thisis the third sermon to the dead)98:

"Abraxas is the God who is difficult to grasp. His power isgreatest, because man does not see it. From the sun he drawsthe summum bonum;99 from the devil the tnjinum malum; but fromAbraxas LIFE, altogether indefinite, the mother of good and evil.100

“Life seems to be smaller and weaker than the summum bonum;therefore it is also hard to conceive that Abraxas’s power transcendseven the sun’s, which is the radiant source of all vital force.

“Abraxas is the sun, and at the same time the eternallysucking gorge of emptiness, of the diminisher and dismemberer,of the devil.

The power of Abraxas is twofold; but you do not see it,because in your eyes the warring opposites of this power arecanceled out.

“What the Sim God speaks is fife, what the devil speaks is death.

“But Abraxas speaks that hallowed and accursed word that isat once life and death.

“Abraxas produces truth and lying, good and evil, light anddarkness, in the same word and in the same act. Therefore Abraxasis terrible.

“He is as splendid as the lion in the instant he strikes down hisvictim. He is as beautiful as a spring day.

“He is the great and the small Pan alike.

“He is Priapos.

“He is the monster of the underworld, a thousand-armedpolyp, a coiled knot of winged serpents, frenzy.

“He is the hermaphrodite of the earliest beginning.

“He is the lord of toads and frogs, which live in the waterand go up on the land, whose chorus ascends at noon andat midnight.

“He is the fullness that seeks union with emptiness.

“He is holy begetting,

“He is love and its murder,

“He is the saint and his betrayer,

“He is the brightest light of day and the darkest night of madness.

“To look upon him, is blindness.

“To recognize him is sickness.

“To worship him is death.

“To fear him is wisdom.

“Not to resist him is redemption.

“God dwells behind the sun, the devil behind the night. WhatGod brings forth out of the light, the devil sucks into the night.But Abraxas is the world, its becoming and its passing. Upon everygift that comes from the sun god the devil lays his curse.

“Everything that you request from the Sun God produces adeed from the devil. Everything that you create with the SunGod gives effective power to the devil.

“That is terrible Abraxas.

“He is the mightiest created being and in him creation isafraid of itself.

“He is the manifest opposition of creation to the Pleroma andits nothingness.

“He is the son’s horror of the mother.

He is the mother’s love for the son.

He is the delight of the earth and the cruelty of the heavens.

At his sight man’s face congeals.

Before him there is no question and no reply

He is the life of creation.

He is the effect of differentiation.

He is the love of man.

He is the speech of man.

He is the appearance and the shadow of man.

He is deceptive reality.”101

I02Now the dead howled and raged, for they were incomplete.

But when their noisy cries had faded away, I said to OIAHMQN:“How, Oh my father, should I understand this God?”

<3>IAHMQN answered and said:

“My son, why do you want to understand him? This God is tobe known but not understood. If you understand him, then youcan say that he is this or that and this and not that. Thus you holdhim in the hollow of your hand and therefore your hand mustthrow him away. The God whom I know is this and that and justas much this other and that other. Therefore no one can understandthis God, but it is possible to know him, and therefore I speakand teach him.”

“But,” I retorted, “does this God not bring despairing confusioninto the minds of men?”

To this <HAHMQN said, “These dead rejected the order ofunity and community since they rejected the belief in the fatherin Heaven who ruled with just measure. They had to reject him.Therefore I teach them the chaos that is without measure andutterly boundless, to which justice and injustice, leniency andseverity, patience and anger, love and hate, are nothing. For howcan I teach anything other than the God whom I know andwhom they know, without being conscious of him?”

I replied, “Why, Oh solemn one, do you call the eternallyincomprehensible, the cruel contradictoriness of nature, God?”

OIAHMON said, “How should I name it otherwise? If theoverpowering essence of events in the universe and in the heartsof men were law, I would call it law. Yet it is also no law, butchance, irregularity, sin, error, stupidity, carelessness, folly, ille-gality. Therefore I cannot call it law. You know that this must beso, and at the same time you know that it did not have to be soand that at some other time it will not be so. It is overpowering

97 February i, 1916.

98 This sentence does not occur in Black Book 6.

99 Aristotle defined happiness as the supreme good (Summum Bonum). In his Summa Theologica, Thomas Aquinas identified this with God. Jung saw the doctrine of theSummum Bonum as being the source of the concept of the privatio boni, which in his view had led to the denial of the reality of evil. See Aion, 1951, CW 9, 2, §§80 and 94.Hence it is counterbalanced here with the “Infinum Malum.”

100 In Black Book 6 (see Appendix C), Jung notes that Abraxas is the God of the frogs and that “The God of the frogs or toads, the brainless one, is the union of theChristian God with Satan” (see below, p. 367). In his later writings, Jung argued that the Christian God image was one-sided, in that it left out the factor of evil.Through studying the historical transformations of God-images, he attempted to correct this (especially, Aion and Answer to Job). In his note on how Answer to Job cameto be written he wrote that in Aion he had “criticized the idea of the privatio boni as not agreeing with the psychological findings. Psychological experience shows us thatwhatever we call good’ is balanced by an equally substantial ‘bad’ or ‘evil.’ If‘evil’ is non-existent, then whatever there is must needs be ‘good.’ Dogmatically, neither‘good’ nor evil’ can be derived from Man, since the ‘Evil One’ existed before Man as one of the ‘Sons of God.’ The idea of the privatio boni began to play a role in theChurch only after Mani. Before this heresy, Clement of Rome taught that God rules the world with a right and a left hand, the right being Christ, the left being Satan.Clement’s view is clearly monotheistic, as it unites the opposites in one God. Later Christianity, however, is dualistic, inasmuch as it splits off one half of the opposites,personified in Satan ... If Christianity claims to be a monotheism, it becomes unavoidable to assume the opposites as being contained in God” (195b, CW II, pp. 357-58).

101 In 1942, Jung noted: ‘‘the concept of an all-encompassing God must necessarily include his opposite. The coincidence of course must not be too radical, otherwiseGod would cancel himself out. The principle of the coincidence of opposites must therefore be completed by its opposite in order to attain full paradoxicality andhence psychological validity” (“The spirit Mercurius,” CW 13, §256).

102 The following paragraphs through the end of the section do not occur in Black Book 6.

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and occurs as if from eternal law, and at another time a slantingwind blows a speck of dust into the works and this void is asuperior strength, harder than a mountain of iron. Therefore youknow that the eternal law is also no law So I cannot call it lawBut how else should it be named!5 I know that human languagehas forever named the maternal womb of the incomprehensibleGod. Truly, this God is and is not, since from being and nonbeingeverything emerged that was, is, and will be.”

But when OIAHMQN had spoken the last word, he touched theearth with his hand and dissolved.

{9} The following night, the dead came running sooner, fillingthe place with their mutterings, and said:

“Speak to us about Gods and devils, accursed one.”

And OIAHMQN appeared and began to speak (and this is thefourth sermon to the dead)103:

“The Sun God is the highest good, the devil the opposite. Thusyou have two Gods. But there are many high and good thingsand many great evils. Among these are two devil Gods; one is theBurning One, the other the Growing One.

The burning one is eros, in the form of a flame. It shines byconsuming.104

“The growing one is the tree of life. It greens by heaping upgrowing living matter.105

“Eros flames up and dies. But the tree of life grows with slowand constant increase through measureless periods of time.

“Good and evil unite in the flame.

“Good and evil unite in the growth of the tree. In their divinitylife and love stand opposed.

“The number of Gods and devils is as innumerable as the hostof stars.

“Each star is a God, and each space that a star fills is a devil. Butthe empty fullness of the whole is the Pleroma.

“Abraxas is the effect of the whole, and only the ineffectiveopposes him.

“Four is the number of the principal Gods, as four is the numberof the world's measurements.

“One is the beginning, the Sun God.

“Two is Eros, for he binds two together and spreads himselfout in brightness.

“Three is the Tree of Life, for it fills space with bodies.

“Four is the devil, for he opens all that is closed. He dissolveseverything formed and physical; he is the destroyer in whomeverything becomes nothing.

“Happy am I who can recognize the multiplicity and diversityof the Gods. But woe unto you, who replace this incompatiblemultiplicity with a single God. In so doing you produce the

torment of incomprehension, and mutilate the creation whosenature and aim is differentiation. How can you be true to your ownnature when you try to turn the many into oner* What you do untothe Gods is done likewise unto you. You all become equal and thusyour nature106 is maimed.

“Equality prevails not for the sake of God, but only for the sakeof man. For the Gods are many, while men are few. The Gods aremighty and endure their manifoldness. Like the stars they abidein solitude, separated by vast distances. Therefore they dwelltogether and need communion, so that they may bear theirseparateness.107 For redemption s sake I teach you the reprehensible,for whose sake I was rejected.

“The multiplicity of the Gods corresponds to the multiplicityof men.

“Numberless Gods await the human state. Numberless Godshave been men. Man shares in the nature of the Gods. He comesfrom the Gods and goes unto the God.

“Thus, just as it is no use to reflect upon the Pleroma, it is notworthwhile to worship the multiplicity of the Gods. Least of alldoes it serve to worship the first God, the effective fullness, andthe summum bonum. By our prayer we can add nothing to it, andtake nothing from it; because effective emptiness gulps downeverything.108 The bright Gods form the heavenly world. It ismanifold and extends and increases infinitely The Sun God is thesupreme lord of the world.

“The dark Gods form the earthly world. It is simple anddiminishes and declines infinitely The devil is its nethermostlord, the moon spirit, satellite of the earth, smaller, colder, andmore dead than the earth.

“There is no difference between the might of the heavenlyand earthly Gods. The heavenly Gods magnify, the earthly Godsdiminish. Both directions are immeasurable.”

I09Here the dead interrupted OIAHMQN's speech with angrylaughter and mocking shouts, and as they withdrew, theirdiscord, mockery, and laughter faded into the distance. I turnedto OIAHMQN and said to him:

“Oh <HAHMQN, I believe you are mistaken. It seems that youteach a raw superstition which the Fathers had successfully andgloriously overcome, that polytheism which a mind produces onlywhen it cannot free its gaze from the force of compulsive desirechained to sensory things.”

“My son,” OIAHIVEQN replied, “these dead have rejected thesingle and highest God. So how can I teach them about the one,only, and not multifarious God!5 They must of course believe me.But they have rejected their belief. So I teach them the God thatI know, the multifarious and extended, who is both the thing andits appearance, and they also know him even if they are notconscious of him.

103 February 3,1916. This sentence does not occur in Black Book 6.

104 In 1917, Jung wrote a chapter on “the sexual theory” in The Psychology of the Unconscious Processes, which presented a critique of the psychoanalytic understanding ofthe erotic. In his 1928 revision of this chapter, retitled “The Eros theory” he added: "The Erotic . . . belongs on the one hand to the original drive nature of man . . .

On the other hand it is related to the highest forms of the spirit. It only thrives when spirit and drive are in right harmony . .. ‘Eros is a mighty daemon,5 as the wiseDiotima said to Socrates ... He is not all of nature within us, though he is at least one of its essential aspects” (CW 7 §§32-33). In the Symposium, Diotima teachesSocrates about the nature of Eros. She tells him that “ ‘He is a great spirit, Socrates. Everything classed as a spirit falls between god and human.5 / ‘What function dothey haver*51 asked. / ‘They interpret and carry messages from humans to gods and from gods to humans. They convey prayers and sacrifices from humans, and commands andgifts in return for sacrifices from gods. Being intermediate between the other two, they fill the gap between them, and enable the universe to form an interconnectedwhole. They serve as the medium for all divination, for priestly expertise in sacrifice, ritual and spells, and for all prophecy and sorcery. Gods do not make direct contactwith humans; they communicate and converse with humans (whether awake or asleep) entirely through the medium of spirits” (tr. C. Gill [London: Penguin, 1999], pp.202e-203a. In Memories Jung reflected on the nature of Eros, describing it as “a kosmogonos, a creator and father-mother of all consciousness” (p. 387). This cosmogoniccharacterization of Eros needs to be distinguished from Jungs use of the term to characterize women's consciousness. See note 161, p. 246.

105 In 1954, Jung wrote an extended study of the archetype of the tree: “The philosophical tree” (CW 13).

106 Black Book 6 continues: “The dead: ‘You are a pagan, a polytheist!5 55 (p. 30).

107 February 5,1916.

108 In Black Book 6, the dark guest (see below, p. 355) enters here.

109 The following paragraphs to the end of the section do not occur in Black Book 6.

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“These dead have given names to all beings, the beings in theair, on the earth and in the water. They have weighed and countedthings. They have counted so and so many horses, cows, sheep,trees, segments of land, and springs; they said, this is good forthis purpose, and that is good for that one. What did they dowith the admirable tree? What happened to the sacred frog?Did they see his golden eye? Where is the atonement for the7,777 cattle whose blood they spilled, whose flesh they consumed?*Did they do penance for the sacred ore that they dug up fromthe belly of the earth? No, they named, weighed, numbered, andapportioned all things. They did whatever pleased them. Andwhat did they do! You saw the powerful-—but this is preciselyhow they gave power to things unknowingly. Yet the time hascome when things speak. The piece of flesh says: how many men?The piece of ore says, how many men? The ship says, how manymen? The coal says, how many men? The house says: how manymen? And things rise and number and weigh and apportion anddevour millions of men.

“Your hand grasped the earth and tore off the halo and weighedand numbered the bones of things. Is not the one and only,simpleminded God pulled down and thrown onto a heap, themassed seeming of separate things dead and living? Yes, thisGod taught you to weigh and number bones. But the month ofthis God is drawing to a close. A new month stands at the door.Therefore everything had to be as it is, and hence everything mustbecome different.

“This is no polytheism that I have made up! But many Godswho powerfully raise their voices and tear humanity to bloodypieces. So and so many men, weighed, numbered, apportioned,hacked, and devoured. Therefore I speak of many Gods as I speakof many things, since I know them. Why do I call them Gods?For the sake of their superiority. Do you know about this superiorstrength? Now is the time when you can learn.

“These dead laugh at my foolishness. But would they have raiseda murderous hand against their brothers if they had atoned forthe ox with the velvet eyes? If they had done penance for theshiny ore? If they had worshiped the holy trees?110 If they hadmade peace with the soul of the goldemeyed frog? What saythings dead and living? Who is greater, man or the Gods? Truly,this sun has become a moon and no new sun has arisen from thecontractions of the last hour of the night.”

And when he had finished these words, OIAHM1TN bent downto the earth, kissed it, and said, “Mother, may your son be strong.”Then he stood, looked up at the heavens, and said, “How dark isyour place of the new light.” Then he disappeared.

{10} When the following night came, the dead approachednoisily, pushing and shoving; they were scoffing and exclaimed,“Teach us, fool, about the church and holy communion.”

But <bIAHM£2N stepped before them, and began to speak:111(and this is the fifth sermon to the dead):

“The world of the Gods is made manifest in spirituality andin sexuality. The celestial ones appear in spirituality, the earthlyin sexuality.112

“Spirituality conceives and embraces. It is womanlike andtherefore we call it mater coelestis,113 the celestial mother.Sexuality engenders and creates. It is manlike, and therefore wecall it phallos,114 the earthly father.115 The sexuality of man is moreearthly, that of woman is more spiritual. The spirituality of manis more heavenly, it moves toward the greater.

“The spirituality of woman is more earthly, it moves towardthe smaller.

“Mendacious and devilish is the spirituality of man, and itmoves toward the smaller.

“Mendacious and devilish is the spirituality of woman, and itmoves toward the greater.

“Each shall go to its own place.

“Man and woman become devils to each other if they donot separate their spiritual ways, for the essence of creationis differentiation.

“The sexuality of man goes toward the earthly, the sexualityof woman goes toward the spiritual. Man and woman becomedevils to each other if they do not distinguish their sexuality

“Man shall know the smaller, woman the greater.

“Man shall differentiate himself both from spirituality andsexuality. He shall call spirituality mother, and set her betweenHeaven and earth. He shall call sexuality Phallos, and set himbetween himself and earth. For the mother and the Phallos aresuperhuman daimons that reveal the world of the Gods. Theyaffect us more than the Gods since they are closely akin to ouressence.116 If you do not differentiate yourselves from sexualityand from spirituality, and do not regard them as an essence bothabove and beyond you, you are delivered over to them as qualitiesof the Pleroma. Spirituality and sexuality are not your qualities,not things you possess and encompass. Rather, they possess andencompass you, since they are powerful daimons, manifestationsof the Gods, and hence reach beyond you, existing in themselves.No man has a spirituality unto himself, or a sexuality unto himself.Instead, he stands under the law of spirituality and of sexuality.Therefore no one escapes these daimons. You shall look uponthem as daimons, and as a common task and danger, a commonburden that life has laid upon you. Thus life, too, is for you acommon task and danger, as are the Gods, and first and foremostterrible Abraxas.

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

“Differentiation leads to singleness. Singleness is opposedto community. But because of man’s weakness with regard tothe Gods and daimons and their invincible law, communityis necessary, not for mans sake, but because of the Gods. TheGods drive you to community. Insofar as the Gods imposecommunity upon you, it is necessary; more is bad.

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

“In singleness every man shall place himself above the other, sothat every man may come to himself and avoid slavery.

IIO This may refer to the advent of Christianity into Germany in the eighth century CE, when sacred trees were chopped down.

in This sentence does not occur in Black Book 6.

112 In the 1925 seminar, Jung said: “Sexuality and spirituality are pairs of opposites that need each other” (Analytical Psychology, p. 29).

113 Goethe’s Faust ends with a vision of the Mater Gloriosa. In his lecture, “Faust and alchemy,” Jung said of this: “The Mater Coelestis should on no account be thoughtof as Mary or the Church. She is rather Aphrodite urania, as in St. Augustine or Pico de Mirandola, the beatissima mater” (in Irene Gerber- Munch, Goethes Faust: Einetiefenpsychologische Studie uher den Mythos des modernen Menschen. Mit dem Vortrag von C. G. Jung, Faust und die Alchemie [Kiisnacht, Verlag Stiftung fur Jung sche Psychologie,

1997], p. 37).

114 Black Book 6 has "Phallus” (p. 41), as does the handwritten calligraphic version of the Septem Sermones (p. 21).

115 In Transformations and Symbols of the Libido (1912), Jung noted: “The phallus is the creature that moves without limbs, sees without eyes, and knows the future; and as thesymbolic representative of ubiquitous creative power it claims immortality” (CW B, §209). He goes on to discuss phallic Gods.

116 Black Book 6 continues: “The mother is the grail. / The phallus is the spear” (p. 43).

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“Abstention shall hold good in community; extravagancein 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.”117

|ll}When OIAHMQN had finished, the dead remained silentand did not move, but looked at OIAHMQN with expectation. Butwhen OIAHMQN saw that the dead remained silent and waited, hecontinued (and this is the sixth sermon to the dead)118:

“The daimon of sexuality approaches our soul as a serpent. Sheis half human soul and is called thought-desire.

“The daimon of spirituality descends into our soul as thewhite bird. He is half human soul and is called desire-thought.

The serpent is an earthly soul, half daimonic, a spirit, andakin to the spirits of the dead. Thus too, like these she swarmsaround in the things of earth, making us fear them or else havingthem arouse our craving. The serpent has a female nature, foreverseeking the company of those dead who are spellbound by theearth, and who did not find a way across to singleness. Theserpent is a whore. She courts the devil and evil spirits; she is amischievous tyrant and tormentor, forever inveigling the mostevil company. The white bird is a half-celestial soul of man. Heabides with the mother, descending from time to time. The birdis manlike, and is effective thought. He is chaste and solitary,a messenger of the mother. He flies high above the earth. Hecommands singleness. He brings knowledge from the distantones, who have departed before and attained perfection. Hebears our word up to the mother. She intercedes, she warns, butshe is powerless against the Gods. She is a vessel of the sun. Theserpent descends and cunningly lames the phallic daimon, orelse goads him on. She bears up the too-crafty thoughts of theearthly, those thoughts that creep through every hole and cleaveto all things with craving. Although the serpent does not want to,she must be of use to us. She flees our grasp, thus showing us theway, which our human wits could not find.”

II9When OIAHMQN had finished, the dead looked on withcontempt and said, “Cease this talk of Gods and daimons andsouls. We have known this for a long time.”

But OIAHMQN smiled and replied, “You poor souls, poor inflesh and rich in spirit, the meat was fat and the spirit thin. Buthow do you reach the eternal light?’ You mock my stupidity, whichyou too possess: you mock yourselves. Knowledge frees one fromdanger. But mockery is the other side of your belief. Is black lessthan white?9 You rejected faith and retained mockery. Are youthus saved from faith?5 No, you bound yourselves to mockery andhence again to faith. And therefore you are miserable.”

But the dead were outraged and cried, “We are not miserable,we are clever; our thinking and feeling is as pure as clear water.We praise our reason. We mock superstition. Do you believe thatyour old folly reaches us? A childish delusion has overcome you,old one, what good is it to us?”

OIAHMQN replied: “What can do you any good? I free youfrom what still holds you to the shadow of life. Take this

wisdom with you, add this folly to your cleverness, this unreasonto your reason, and you will find yourselves. If you were men, youwould then begin your life and your life’s way between reasonand unreason and live onward to the eternal light, whose shadowyou lived in advance. But since you are dead, this knowledge freesyou from life and strips you of your greed for men and it alsofrees your self from the shrouds that the light and the shadowlay on you, compassion with men will overcome you and fromthe stream you will reach solid ground, you will step forth fromthe eternal whirl onto the unmoving stone of rest, the circle thatbreaks flowing duration, and the flame will die down.

“I have fanned a glowing fire, I have given the murderer aknife, I have torn open healed-over wounds, I have quickened allmovement, I have given the madman more intoxicating drink,I have made the cold colder, the heat hotter, falseness evenfalser, goodness even better, weakness even weaker.

“This knowledge is the axe of the sacrificer.”

But the dead cried, “Your wisdom is foolishness and a curse. Youwant to turn the wheel back? It will tear you apart, blinded one!”

OIAHMQN replied, “So this is what happened. The earthbecame green and fruitful again from the blood of the sacrifice,flowers sprouted, the waves crash into the sand, a silver cloud liesat the foot of the mountain, a bird of the soul came to men, thehoe sounds in the fields and the axe in the forests, a wind rushesthrough the trees and the sun shimmers in the dew of the risenmorning, the planets behold the birth, out of the earth climbedthe many-armed, the stones speak and the grass whispers.Man found himself, and the Gods wander through Heaven, thefullness gives birth to the golden drop, the golden seed, plumedand hovering.”

The dead now fell silent and stared at OIAHMQN and slowlycrept away. But OIAHMQN bent down to the ground and said: “Itis accomplished, but not fulfilled. Fruit of the earth, sprout, riseup—and Heaven, pour out the water of life.”

Then OIAHMQN disappeared.

1201 was probably very confused when OIAHMQN approachedme the following night, since I called to him saying, “Whatdid you do, Oh OIAHMQN? What fires have you kindled?What have you broken asunder? Does the wheel of creationsstand still?”

But he answered and said, “Everything is running its usualcourse. Nothing has happened, and yet a sweet and indescribablemystery has taken place: I stepped out of the whirling circle.”

“What’s that?” I exclaimed, “Your words move my lips, yourvoice sounds from my ears, my eyes see you from within me. Truly,you are a magician! You stepped out of the whirling circle? Whatconfusion! Are you I, am I you? Did I not feel as if the wheel ofcreation was standing still? And yet you say that you have steppedout of the whirling circle? I am truly bound to the wheel—I feelthe rushing swaying of it—and yet the wheel of creation alsostands still for me. What did you do, father, teach me!”

Then OIAHMQN said, “I stepped onto what is solid and took itwith me and saved it from the wave surge, from the cycle of births,and from the revolving wheel of endless happening. It has beenstilled. The dead have received the folly of the teaching, they havebeen blinded by truth and see by mistake. They have recognized, felt.

117 Black Book 6 continues: "In community, we go to the source, which is the mother. / In singleness we go to the future, which is the engendering phallus3’ (p. 46). InOctober 1916, Jung gave two presentations to the Psychological Club concerning the relation of individuation to collective adaptation; see “Adaptation, individuationand collectivity,” CW18. This theme dominated the discussions in the club that year.

118 This paragraph is not in Black Book 6.

119 The following paragraphs to the end of the section are not in Black Book 6.

120 This section does not occur in Black Book 6.

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and regretted it; they will come again and will humbly inquire.Since what they rejected will be most valuable to them.”

I wanted to question OIAHML2N, since the riddle distressedme. But he had already touched the earth and disappeared. Andthe darkness of the night was silent and did not answer me. Andmy soul stood silently shaking her head, and did not know whatto say about the mystery that OIAHMQN had indicated and notgiven away.

{12} Another day passed and the seventh night fell.

And the dead came again, this time with pitiful gestures andsaid, “We forgot to mention one thing, that we would like you toteach us about men/5

And OIAHMQN stepped before me, and began to speak121 (andthis is the seventh sermon to the dead)122:

“Man is a gateway, through which you pass from the outerworld of Gods, daimons, and souls into the inner world, out ofthe greater, into the smaller world. Small and inane is man, alreadyhe is behind you, and once again you find yourselves in endlessspace, in the smaller or inner infinity.

“At immeasurable distance a lonely star stands in the zenith.

“This is the one God of this one man, this is his world, hisPleroma, his divinity.

“In this world, man is Abraxas, the creator and destroyer of hisown world.

“This star is the God and the goal of man.

This is his »one guiding God,

in him man goes to his rest,

toward him goes the long journey of the soul after death,

in him everything that man withdraws from the greater worldshines resplendently.

“To this one God man shall pray.

Prayer increases the light of the star,

it throws a bridge across death,

it prepares life for the smaller world, and assuages the hopelessdesires of the greater.

“When the greater world turns cold, the star shines.

“Nothing stands between man and his one God, so long as mancan turn away his eyes from the flaming spectacle of Abraxas.

“Man here, God there.

“Weakness and nothingness here, eternally creative power there.

“Here nothing but darkness and clammy cold

there total sun.55123

I24But when OIAHMQN had finished, the dead remained silent.Heaviness fell from them, and they ascended like smoke abovethe shepherd’s fire, who watches over his flock by night.

But I turned to OIAHMQN and said, “Illustrious one, you teachthat man is a gateway? A gateway through which the procession ofthe Gods passes? Through which the stream of life flows? Throughwhich the entire future streams into the endlessness of the past?55

OIAHMQN answered, saying, “These dead believed in thetransformation and development of man. They were convincedof human nothingness and transitoriness. Nothing was clearerto them than this, and yet they knew that man even creates itsGods, and so they knew that the Gods were of no use. Thereforethey had to learn what they did not know, that man is a gatewaythrough which crowds the train of the Gods and the coming andpassing of all times. He does not do it, does not create it, doesnot suffer it, since he is the being, the sole being, since he is themoment of the world, the eternal moment. Whoever recognizesthis stops being flame; he becomes smoke and ashes. He lastsand his transitoriness is over. He has become someone who is.You dreamed of the flame, as if it were life. But life is duration,the flame dies away. I carried that over, I saved it from the fire.That is the son of the fire flower. You saw that in me, I myselfam of the eternal fire of light. But I am the one who saved it foryou, the black and golden seed and its blue starlight. You eternalbeing—what is length and brevity? What is the moment andeternal duration? You, being, are eternal in each moment. Whatis time? Time is the fire that flares up, consumes, and dies down.I saved being from time, redeeming it from the fires of time andthe darkness of time, from Gods and devils.55

But I said to him, “Illustrious one, when will you give me thedark and golden treasure and its blue starlight?55

OIAHMON replied, “When you have surrendered everythingthat wants to burn to the holy flame.55125

{13} And as OIAHMQN spoke these words, a dark form withgolden eyes approached me from the shadows of the night.126 Iwas startled and cried, “Are you an enemy? Who are you? Wheredo you come from? I have never seen you before! Speak, what doyou want?55

121 February 8, !9i6.This sentence does not occur in Black Book 6.

122 This sentence is not in Black Book 6.

123 On February 29, 1919, Jung wrote a letter to Joan Corrie and commented on the Sermones, with particular reference to the last one: “The primordial creator of theworld, the blind creative libido, becomes transformed in man through individuation & out of this process, which is like pregnancy, arises a divine child, a reborn God,no more (longer) dispersed into the millions of creatures, but being one & this individual, and at the same time all individuals, the same in you as in me. Dr. L[ong]has a little book: VII sermones ad mortuous. There you find the description of the Creator dispersed into his creatures, & in the last sermon you find the beginning ofindividuation, out of which, the divine child arises . . . The child is a new God, actually born in many individuals, but they don’t know it. He is a spiritual God. A spiritin many people, yet one and the same everywhere. Keep to your time and you will experience His qualities” (Copied in Constance Long’s diary, Countway Library ofMedicine, pp. 21-22).

124 The following paragraphs to the end of the section do not occur in Black Book 6.

125 In September 1916, Jung had conversations with his soul that provided further elaboration and clarification of the cosmology of the Sermones. September 25: [Soul]:“How many lights do you want, three or seven? Three is the heartfelt and modest, seven the general and encompassing.” [I:] “What a question! And what a decision! Imust be true: I think I would like seven lights.” [Soul:] “Seven, you say? I thought so. That has broad scope—cold lights.” [I:] “I need cooling, fresh air. Enough of thisstifling mugginess. Too much fear and not enough free breathing. Give me seven lights.” [Soul:] “The first light means the Pleroma. / The second means Abraxas. /

The third the sun. / The fourth the moon. / The fifth the earth. / The sixth the phallus. / The seventh the stars.” [I:] “Why were there no birds, and why were thecelestial mother and the sky missing?” [I:] “They are all enclosed in the star. As you look at the star, you look through them. They are the bridges to the star. Theyform the seventh light, the highest, the floating, which rises with flapping wings, released from the embrace of the tree of light with six branches and one blossom, inwhich the God of the star lay slumbering. / The six lights are single and form a multiplicity; the one light is one and forms a unity; it is the blossoming crown of the tree,the holy egg, the seed of the world endowed with wings so it can reach its place. The one gives rise to the many over and again, and the many entails the one” (BlackBook 6, pp. 104-6). September 28: [Soul:] "Now let us try this: it is something of the golden bird. It is not the white bird, but the golden one. It is different. The whitebird is a good daimon, but the golden one is above you and under your God. It flies ahead of you. I see it in the blue ether, flying toward the star. It is something that ispart of you. And it is at once its own egg, containing you. Do you feel me. Then ask!” [I] “Tell me more. It makes me feel queasy.” [Soul:] “The golden bird is no soul; itis your entire nature. People are golden birds as well; not all; some are worms and rot in the earth. But many are also golden birds.” [I]: "Continue, I fear my revulsion.Tell me what you have grasped.” [Soul:] "The golden bird sits in the tree of the six lights. The tree grows out of Abraxas’s head, but Abraxas grows out of the Pleroma.Everything from which the tree grows blossoms as a light, transformed, as a womb of the flowering treetop, of the golden egg-bird. The tree of light is first a plant,which is called an individual; this grows out of Abraxas’s head, his thought is one among many. The individual is a mere plant without flowers and fruits, a passagewayto the tree of seven lights. The individual is a precursor of the tree of light. The lucent blossoms from him, Phanes himself, Agni, a new fire, a golden bird. This comesafter the individual, namely when it has been reunited with the world, the world blossoms from it. Abraxas is the drive, individual, distinct from him, but the tree of theseven lights is the symbol of the individual united with Abraxas. This is where Phanes appears and he, the golden bird, flies ahead. / You unite yourself with Abraxasthrough me. / First you give me your heart, and then you live through me. I am the bridge to Abraxas. Thus the tree of light arises in you and you become the tree of

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The dark one answered, saying, “I come from afar. I come fromdie east and follow the shining fire that precedes me, OIAHMDN.I am not your enemy, I am a stranger to you. My skin is dark andmy eyes shine golden.”

“What do you bring:5” I asked fearfully

“I bring abstinence—abstinence from human joy and suffering.Compassion leads to alienation. Pity, but no compassion—pityfor the world and a will held in check toward the other.

Pity remains misunderstood, therefore it works.

Far from longing, know no fear.

Far from love, love the whole.”

I looked at him fearfully and said, “Why are you as dark as theearth of the fields and as black as iron? Fm afraid of you; suchpain, what have you done to me?”

“You may call me death—death that rose with the sun. I comewith quiet pain and long peace. I lay the cover of protection onyou. In the midst of life begins death. I lay cover upon coverupon you so that your warmth will never cease.”

“You bring grief and despair,” I answered, “I wanted to beamong men.”

But he said, “You will go to men as one veiled. Your light shinesat night. Your solar nature departs from you and your stellarnature begins.”

“You are cruel,” I sighed.

“The simple is cruel, it does not unite with the manifold.”

With these words the mysterious dark one vanished. ButOIAHM£2N regarded me with a serious and questioning look.“Did you take a proper look at him, my son?” he said, “you willbe hearing from him. But come now, so that I can fulfill what thedark one prophesied for you.”

As he spoke these words, he touched my eyes and opened mygaze and showed me the immeasurable mystery. And I looked fora long time until I could grasp it: but what did I see? I saw thenight, I saw the dark earth, and above this the sky stood gleamingin the brilliance of countless stars. And I saw that the sky had theform of a woman and sevenfold was her mantle of stars and itcompletely covered her.

And when I had beheld it, OIAHMQN said:

I27“ Mother, you who stand in the higher circle, nameless one,who shrouds me and him and protects me and him from the Gods:he wants to become your child.

“May you accept his birth.

“May you renew him. I separate myself from him.128 The coldis growing and its star blazes brighter.

“He needs the bond of childhood.

“You gave birth to the godly serpent, you released it from thepangs of birth; take this man to the abode of the sun, he needsthe mother.”

A voice came from afar129 and was like a falling star:

“I cannot take him as a child. He must cleanse himself first.”

OIAHMLiN said,130 “What is his impurity?”

But the voice said, “It is the commingling: he contains humansuffering and joy. He shall remain secluded until abstinence iscomplete and he is freed from the commingling with men. Thenshall he be taken as a child.”

In this moment my vision ended. And OIAHMF2N went awayand I was alone. And I remained apart as I had been told. Butin the fourth night I saw a strange form, a man wearing a longcoat and a turban; his eyes shone cleverly and kindly like a wisedoctor's.131 He approached me and said, “I speak to you of joy” ButI answered, “You want to speak to me of joy? I bleed from thethousandfold wounds of men.”

He replied, “I bring healing. Women taught me this art. Theyknow how to heal sick children. Do your wounds burn you? Healingis at hand. Give ear to good counsel and do not be incensed.”

I retorted, “What do you want? To tempt me? Mock me?”

“What are you thinking?” he interrupted, “I bring you the blissof paradise, the healing fire, the love of women.”132

“Are you thinking,” I asked, “of the descent into the frog swamp?133The dissolution in the many, the scattering, the dismembering?”

But as I spoke, the old man turned into OIAHMQN,134 andI saw that he was the magician who was tempting me. ButOIAHMIQN continued:

“You have not yet experienced the dismembering. You shouldbe blown apart and shredded and scattered to the winds. Men arepreparing for the Last Supper with you.”

“What then will remain of me?” I cried.

“Nothing but your shadow. You will be a river that poursforth over the lands. It seeks every valley and streams towardthe depths.”

I asked, full of grief, “But where will my uniqueness remain?”

“You will steal it from yourself,” OIAHMQN replied,135 “Youwill hold the invisible realm in trembling hands; it lowers itsroots into the gray darknesses and mysteries of the earth andsends up branches covered in leaves into the golden air.

“Animals live in its branches.

“Men camp in its shade.

“Their murmuring arises from below.

“A thousand-mile-long disappointment is the juice of the tree.

“It will stay green for a long time.

“Silence abides in its treetop.

“Silence in its deep roots.”

1361 gathered from OLAHMQNs words that I must remain trueto love to cancel out the commingling that arises through unlivedlove. I understood that the commingling is a bondage that takesthe place of voluntary devotion. Scattering or dismembering arises.

light and Phanes arises from you. You have anticipated, but not understood this. At the time you had to separate from Abraxas to become individual, opposed to thedrive. Now you become one with Abraxas. This happens through me. You cannot do this. Therefore you must remain with me. Unification with the physical Abraxasoccurs through the human female, but that with the spiritual Abr. occurs through me; that is why you must be with me” (Black Book 6, pp. 114—20).

126 In Black Book 6, this figure enters on February 5, in the middle of the Sermones (p. 35f). See note 108, p. 351 above.

127 February 17,1916. In Black Book 6, this speech is spoken by Jung himself (p. 52).

128 Black Book 6 has here: “I need a new shadow, since I recognized dreadful Abraxas and withdrew from him” (p. 52).

129 In Black Book 6, this voice is identified as "mother” (p. 53).

130 In Black Book 6, this is spoken by Jung (p. 53).

131 February 21,191b. Black Book 6 has instead: "[I:] "A Turk? Whence the journey? Do you profess Islam? What you are announcing Mohammed for?” [Visitor:] “I speakof polygamy, houris, and paradise. This is what you shall hear about.” [I:] "Speak and end this torment” (p. 54).

132 The version of this dialogue in Black Book 6 includes the following interchange: [I:] “What about polygamy, houris, and paradise?” [Visitor]: “Many women amount tomany books. Each woman is a book, each book a woman. The houri is a thought and the thought is a houri. The world of ideas is paradise and paradise is the worldof ideas. Mohammed teaches that the houris admit the believer into paradise. The Teutons said as much” (p. 56). (Cf. The Koran 56:12-39). In Norse mythology, theValkyries escorted the brave who were slain in battle to Valhalla and tended them there.

133 February 24,1916.

134 This statement does not occur in Black Book 6.

135 February 28,1916.

136 The next two paragraphs do not occur in Black Book 6.

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as OIAHMQN had taught me, from voluntary devotion. It cancelsout the commingling. Through voluntary devotion I removedbinding ties. Therefore I had to remain true to love, and, devotedto it voluntarily, I suffer the dismembering and thus attain bondingwith the great mother, that is, the stellar nature, liberation frombondage to men and things. If I am bound to men and things, Ican neither go on with my life to its destination nor can I arrive atmy very own and deepest nature. Nor can death begin in me as anew life, since I can only fear death. I must therefore remain trueto love since how else can I arrive at the scattering and dissolutionof bondage? How else could I experience death other than throughremaining true to love and willingly accepting the pain and all thesuffering? As long as I do not voluntarily devote myself to thedismembering, a part of my self secretly remains with men andthings and binds me to them; and thus I must, whether I wantto or not, be a part of them, mixed in with them and bound tothem. Only fidelity to love and voluntary devotion to love enablethis binding and mixing to be dissolved and lead back to me thatpart of my self that secretly lay with men and things. Only thusdoes the light of the star grow, only thus do I arrive at my stellarnature, at my truest and innermost self, that simply and singly is.

It is difficult to remain true to love since love stands aboveall sins. He who wants to remain true to love must also overcomesin. Nothing occurs more readily than failing to recognizethat one is committing a sin. Overcoming sin for the sakeof remaining true to love is difficult, so difficult that my feethesitated to advance.

When night fell, OIAHMQN approached me in an earth-coloredrobe, holding a silver fish: “Look, my son,” he said, “I was fishingand caught this fish; I bring it to you, so that you may be comforted.”And as I looked at him astonished and questioningly, I saw that ashade stood in darkness at the door, bearing a robe of grandeur.137His face was pale and blood had flowed into the furrows of hisbrow. But OIAHMQN knelt down, touched the earth, and said tothe shade,138 “My master and my brother, praised be your name.You did the greatest thing for us: out of animals you made men,you gave your life for men to enable their healing. Your spirit waswith us through an endlessly long time. And men still look toyou and still ask you to take pity on them and beg for the mercyof God and the forgiveness of their sins through you. You donot tire of giving to men. I praise your divine patience. Are notmen ungrateful? Does their craving know no limits? Do they stillmake demands on you? They have received so much yet still theyare beggars.

“Behold, my master and my brother, they do not love me, butthey long for you with greed, for they also crave their neighborspossessions. They do not love their neighbor, but they wantwhat is his. If they were faithful to their love, they would not begreedy. But whoever gives, attracts desire. Should they not learnlove? Fidelity to love? Freely willed devotion? But they demandand desire and beg from you and have learned no lesson fromyour awe-inspiring life. They have imitated it, but they have notlived their own lives as you have lived yours. Your awe-inspiringlife shows how everyone would have to take their own life intotheir own hands, faithful to their own essence and their ownlove. Have you not forgiven the adulteress?139 Did you not sit with

137 I.e., Christ.

138 April 12,1916. In Black Book 6, this speech is not attributed to Philemon.

139 Cfjohn 8:1—II,

140 Cf. Matthew 21:31-32.

141 Cfjohn 9:13b

142 The reference is to the Platonic months. See note 273, p. 315.

143 The next six paragraphs do not occur in Black Book 6.

144 The next two passages also occur in “Dreams” after entries for the middle of July

whores and tax-collectors?140 Did you not break the commandof the Sabbath?141 You lived your own life, but men fail to do so;instead they pray to you and make demands on you and foreverremind you that your work is incomplete. Yet your work wouldbe completed if men managed to live their own lives withoutimitation. Men are still childish and forget gratitude, since theycannot say. Thanks be to you, our lord, for the salvation you havebrought us. We have taken it unto ourselves, given it a place in ourhearts, and we have learned to carry on your work in ourselves onour own. Through your help we have grown mature in continuingthe work of redemption in us. Thanks to you, we have embracedyour work, we grasped your redemptive teaching, we completedin ourselves what you had begun for us with bloody struggle. Weare not ungrateful children who desire our parents5 possessions.Thanks to you, our master, we will make the most of your talentand will not bury it in the earth and forever stretch out ourhands helplessly and urge you to complete your work in us. Wewant to take your troubles and your work upon ourselves so thatyour work may be completed and so that you may lay your wearytired hands in your lap, like the worker after a long days hardburden. Blessed is the dead one, who rests from the completionof his work.

“I wanted people to address you in this way. But they have nolove for you, my master and brother. They begrudge you the priceof peace. They leave your work incomplete, eternally needingyour pity and your care.

“But, my master and my brother, I believe you have completedyour work, since the one who has given his life, his entire truth,all his love, his entire soul, has completed his work. What oneindividual can do for men, you have done and accomplishedand fulfilled. The time has come when each must do his ownwork of redemption. Mankind has grown older and a new monthhas begun.”142

I43When OIAHMQN had finished, I looked up and saw that theplace where the shade had stood was empty I turned to OIAHMflNand said, “My father, you spoke of men. I am a man. Forgive me!”

But OIAHMflN dissolved into the darkness and I decided to dowhat was required of me. I accepted all the joy and every tormentof my nature and remained true to my love, to suffer what comes toeveryone in their own way. And I stood alone and was afraid.

{14} On a night when everything was silent, I heard a murmurlike that of many voices and a bit more clearly I heard the voiceof OIAHMQN, and it was as if he were giving a speech. And as Ilistened more closely, I heard his words:

I44“Afterward, when I had impregnated the dead body of theunderworld, and when it had given birth to the serpent of theGod, I went to men and saw the fullness of their affliction andtheir madness. I saw that they were slaying each other and thatthey sought the grounds for their actions. They did this becausethey did not have anything different or better to do. But becausethey were accustomed to doing nothing for which they couldnot account, they devised reasons that compelled them to go onkilling. Stop, you are out of your minds, said the sage. Stop, forHeaven's sake, and take stock of what damage you have done,said the canny one. But the fool laughed, since honors had

7, introduced by the statement: “Fragments of the next book.” (p. 18).

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been conferred upon him overnight. Why do men not see theirstupidity? Stupidity is a daughter of the God. Therefore mencannot stop murdering, since thus they serve the serpent of theGod without knowing it. It is worth giving one's life for the sakeof serving the serpent of the God. Hence be reconciled] But itwould be far better to live despite the God. But the serpent ofthe God wants human blood. This feeds it and makes it shine.Not wanting to murder and die amounts to deceiving the God.Whoever lives has become one who deceives the God. Whoeverlives invents his life for himself. But the serpent wants to bedeceived, out of hope for blood. The greater the number ofmen who stole their lives from the Gods, the greater the harvestfeeding the serpent from the blood-sown field. The God growsstrong through human murder. The serpent grows hot and fierythrough the drenching flood. Its fat burns in the blazing flame.The flame becomes the light of men, the first ray of a renewedsun. He, the first appearing light.”

I could not grasp what else OIAHMQN said. I spent a longtime pondering his words, which evidently he had spoken tothe dead, and I was horrified by the atrocities that attend therebirth of a God.

I45And soon afterward I saw Elijah and Salome in a dream.Elijah appeared concerned and alarmed. Therefore, when inthe following night that light was extinguished and every livingsound fell still, I called Elijah and Salome so that they wouldanswer my questions. Elijah came forward and said:

“I have become weak, I am poor, an excess of my power has goneto you, my son. You took too much from me. You went too faraway from me. I heard strange and incomprehensible things andthe peace of my depths became disturbed.”

I asked, “But what did you hear? What voice did you hear?”

Elijah answered, “I heard a voice full of confusion, an alarmedvoice full of warning and the incomprehensible.”

“What did it say,” I asked, “did you hear the words?”

“Indistinctly, it was confused and confusing. The voice spokefirst of a knife cutting something or perhaps harvesting, perhapsthe grapes that go to the wine press. Perhaps the one wearingthe red robe treads the winepress from which the blood flows.146Thereupon the voice spoke of gold that lies below, and that killswhoever touches it. Then it mentioned fire that Burns terriblyand that should flare up in our time. And then there was a maliciousword, that I would rather not utter.”

“A malicious word? What was it?” I asked.

He answered, “A word about the death of God. There is onlyone God and God cannot die.”147

Then I replied, “I am astonished, Elijah. Do you not knowwhat happened? Do you not know that the world has put on anew garb? That the one God has gone away, and that in turnmany Gods and many daimons have come to man? Truly, I amsurprised; I am extremely surprised! How could you not haveknown? Know you nothing of the new that has come to pass? Yetyou know the future! You have foresight! Or maybe you shouldnot know what is? Do you ultimately deny what is?”148

Salome interrupted me: “What is, gives no pleasure. Pleasurecomes only from the new. Your soul would also like a newhusband—ha ha!—she loves change. You are not pleasurableenough for her. In that respect she is unteachable and thereforeyou believe she is mad. We love only what is coming, not whatis. Only the new gives us pleasure. Elijah does not think aboutwhat is, only about what is to come. Therefore he knows it.”

I answered, “What does he know? He should say.”

Elijah said, “I have already uttered the words: the image thatI saw was crimson, fiery colored, a gleaming gold. The voice thatI heard was like distant thunder, like the wind roaring in theforest, like an earthquake. It was not the voice of my God, but itwas a thunderous pagan roar, a call my ancestors knew but whichI have never heard. It sounded prehistoric, as if from a forest ona distant coast; it rang with all the voices of the wilderness. Itwas full of horror yet harmonic.”

To this I replied, “My good old man, you heard correctly, as Ithought you had. How wonderful! Shall I tell you about it? Afterall, I told you that the world has acquired a new face. A new coverwas thrown over it. How odd that you don’t know!

“Old Gods have become new. The one God is dead—yes, truly,he died. He disintegrated into the many, and thus the world becamerich overnight. And something also happened to the individualsoul—who would care to describe it! But therefore men too becamerich overnight. How is it possible that you didn’t know this?

“The one God became two, a multiple one, whose body consistsof many Gods, and a single one, whose body is a man and yet he isbrighter and stronger than the sun.

“What shall I tell you about the soul? Haven’t you noticedthat she has become multiple? She has become the closest, near-est, near, far, further, furthest and yet she is one, as before. Firstshe divided herself into a serpent and a bird, then into a fatherand mother, and then into Elijah and Salome—How are you, mygood fellow? Does it disturb you? Yes, you must be realizing thatyou are already very far removed from me, so that I can hardlyreckon you as being part of my soul; since if you belonged tomy soul, you would have to know what is happening. ThereforeI must separate you and Salome from my soul and place youamong the daimons. You are connected to what is primordiallyold and always exists, therefore you also know nothing of thebeing of men but simply of the past and future.

“Nevertheless it is good that you came to my call. Take part inthat which is. For what is ought to be such that you can take partin it.”

But Elijah sullenly replied, “I do not like this multiplicity. It isnot easy to think it.”

And Salome said, “The simple alone is pleasurable. One neednot think about it. “

I replied, “Elijah, you need not contemplate it at all. It is not tobe thought; it is to be viewed. It is a painting.”

And to Salome I said, “Salome, it is not true that only the simpleis pleasurable; over time it is even boring. In truth the multiplecaptivates you.”

145 May 3,1916.

146 See above, p. 300.

147 See above, p. 348.

148 In Memories, Jung stated: "The figures of the unconscious are also ‘uninformed,’ and need man, or contact with consciousness, in order to attain to ‘knowledge.’ WhenI began working with the unconscious, I found myself much involved with the figures of Salome and Elijah. Then they receded, but after about two years they reap-peared. To my complete astonishment, they were completely unchanged; they spoke and acted as if nothing had happened in the meanwhile. In actuality the mostincredible things had taken place in my life. I had, as it were, to begin from the beginning again, to tell them all about what had been going on, and explain things

to them. At the time I had been greatly surprised by this situation. Only later did I understand what had happened: in the interval the two had sunk back into theunconscious and into themselves—I might equally put, into timelessness. They remained out of contact with the I and the I’s changing circumstances, and thereforewere ‘ignorant’ of what had happened in the world of consciousness” (pp. 338-39). This appears to refer to this conversation.

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But Salome turned to Elijah and said, “Father, it seems to me thatmen have outstripped us. He is right: the many is more pleasurable.The one is too simple and always the same/5149

Elijah seemed saddened and said, “What about the one in thiscase? Does the one still exist if it stands next to the many?”

I answered, “That is your old and ingrained mistake, that theone excludes the many But there are many individual things. Themultiplicity of individual things is the one multiple God fromwhose body many Gods arise, but the uniqueness of the one thingis the other God, whose body is a man but whose spirit is as largeas the world.”

But Elijah shook his head and said, “That is new, my son. Is thenew good? What was, is good; and what was, will be. Is that not thetruth? Has there ever been anything new? And was what you callnew, ever good? Everything remains the same if you give it a newname. There is nothing new, there can be nothing new; how couldI then look ahead? I look at the past and therein I see the future,as in a mirror. And I see that nothing new happens, everything isbut mere recurrence of what has been since time immemorial.150What is your being? An appearance, a darting light; tomorrow itis no longer true. It is gone; it is as if it never was. Come, Salome,let us go. One is mistaken in the world of men.”

But Salome looked back and whispered to me while leaving,“Being and multiplicity appeal to me, even if it is not new and noteternally true.”

Thus they disappeared into the dark night and I returned tothe burden signified by my existence. And I sought to do every-thing correctly that seemed to me to be a task and to take everyway that seemed to me to be necessary for myself But my dreamsbecame difficult and laden with anxiety, and I did not know whyOne night my soul suddenly came to me, as if worried, and said,151“Listen to me: I am in a great torment, the son of the dark wombbesieges me. Therefore your dreams are also difficult, since youfeel the torment of the depths, the pain of your soul, and thesuffering of the Gods.”

I answered, “Can I help? Or is it superfluous that a manelevates himself to being a mediator of the Gods? Is it presumptionor should a man become a redeemer of the Gods, after men aresaved through the divine mediator?”

“Tou speak the truth,” my soul replied, “the Gods need a humanmediator and rescuer. With this man paves the way to crossingover and to divinity. I gave you a frightening dream so that yourface would turn to the Gods. I let their torment reach you so thatyou would remember the suffering Gods. You do too much formen since they are the masters of your world. You can in effecthelp men only through the Gods, not directly Alleviate the burningtorment of the Gods.”

I asked her, “So tell me, where do I begin? I feel their torment andmine at the same time, and yet it is not mine, both real and unreal.”

“That is it; and this is where separation should occur,” mysoul replied.

“But how? My wits fail me. You must know how.”

“Your wits fail quickly,” she retorted, “but the Gods needprecisely your human wits.”

“And I the wits of the Gods,” I added; “and thus we run aground.”

“No, you are too impatient; only patient comparison provides asolution, not one side taking a quick decision. It requires work.”

I asked, “What do the Gods suffer from?”

“Well,” my soul replied, “you have left them with torment, andsince then they have suffered.”

“Rightly so,” I cried, “they have tormented men enough. Nowthey should get a taste of it.”

She answered, “But what if the torment also reaches you?What have you gained then? You cannot leave all suffering to theGods or else they will draw you into their torment. After all, theypossess the power to do so. To be sure, I must confess that mentoo possess a wondrous power over the Gods through their wits.”

I answered, “I recognize that the torment of the Gods reachedme; therefore I also recognize that I must yield to the Gods. Whatis their desire?”

“They want obedience,” she replied.

“So be it,” I answered, “but I fear their desire, therefore I say:I want to do what I can. On no account will I take back ontomyself all the torment that I had to leave to the Gods. Not evenChrist took torment away from his followers, but rather he heapedit on. I reserve conditions for myself. The Gods should recognizethis and direct their desire accordingly. There is no longer anyunconditional obedience, since man has stopped being a slave tothe Gods. He has dignity before the Gods. He is a limb that eventhe Gods cannot do without. Giving way before the Gods is nomore. So let their wish be heard. Comparison shall accomplishthe rest so that each will have his appropriate part.”

My soul answered, “The Gods want you to do for their sakewhat you know you do not want to do.”

“I thought so,” I exclaimed, “of course that is what the Godswant. But do the Gods also do what I want? I want the fruits ofmy labor. What do the Gods do for me? They want their goals tobe fulfilled, but what about mine?”

This infuriated my soul and she said, “You are unbelievablydefiant and rebellious. Consider the fact that the Gods are strong.”

“I know,” I replied, “but no longer is there any unconditionalobedience. When will they use their strength for me? They alsowant me to place mine in their service. What is their payment inkind? That they are tormented? Man suffered agony and the Godswere still not satisfied, but remained insatiable in their devising ofnew torments. They allowed man to become so blinded thathe believed that there were no Gods, and that there was onlyone God who was a loving father, so that today someone whostruggles with the Gods is even thought to be crazy. They havethus prepared this shame too for those who recognize them, outof boundless greed for power, since leading the blind is not easy.They will corrupt even their slaves.”

“You do not want to obey the Gods?” my soul cried, astonished.

I answered, “I believe that has already gone on more thanenough. Hence the Gods are insatiable, because they havereceived too many sacrifices: the altars of blinded humanityare streaming with blood. But dearth makes contentment, notabundance. May they learn dearth from men. Who does some-thing for me? That is the question that I must pose. In no casewill I do what the Gods would have to do. Ask the Gods whatthey think of my suggestion.”

Then my soul divided herself. As a bird she swooped up to thehigher Gods and as a serpent she crawled down to the lower Gods.Soon afterward, she returned and said, troubled, “The Gods areoutraged that you do not want to be obedient.”

“That bothers me very little,” I replied, “I have done everythingto placate the Gods. May they do their share now. Tell them. I canwait. I will let no one tell me what to do. The Gods may devise aservice in return. You can go. I will call you tomorrow so that youcan tell me what the Gods have decided.”

149 The rest of this dialogue does not occur in Black Book 6.

150 See note 261, p. 311.

151 May 31,1916.

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As my soul departed, I saw that she was shocked and worried,since she belonged to the race of the Gods and daimons andforever sought to convert me to their kind, as my humanity wouldlike to convince me that I belong to the clan and must serve it.When I was asleep, my soul came again and in a dream cunninglypainted me as a horned devil to terrify me and make me afraid ofmyself In the following night, however, I called my soul and saidto her, “Your trick was recognized. It is to no avail. You do notfrighten me. Now speak and convey your message!”

She answered, “The Gods give in. You have broken thecompulsion of the law. Therefore I painted you as a devil, since heis the only one among the Gods who bows to no compulsion. Heis the rebel against the eternal law, to which, thanks to his deed,there are also exceptions. Thus one does not necessarily haveto. The devil is helpful in this respect. But it should not happenwithout seeking counsel from the Gods. This detour is necessary,or else you will fall prey to their law despite the devil.”

Here the soul drew near to my ear and whispered, “The Godsare even happy to turn a blind eye from time to time, sincebasically they know very well that it would be bad for life ifthere were no exception to eternal law Hence their tolerance ofthe devil.”

She then raised her voice and cried loudly, “The Gods havemercy upon you and have accepted your sacrifice!”

And so the devil helped me to cleanse myself from comminglingin bondage, and the pain of one-sidedness pierced my heart andthe wound of being torn apart scorched me.

{15} I52It was noon on a hot summer's day and I was talcinga stroll in my garden; when I reached the shade of the hightrees, I met OIAHMQN strolling in the fragrant grass. But whenI sought to approach him, a blue shade153 came from the otherside, and when OIAH3VDQN saw him, he said, “I find you in thegarden, beloved. The sins of the world have conferred beautyupon your countenance.

“The suffering of the world has straightened your shape.

“You are truly a king.

“Your crimson is blood.

“Your ermine is snow from the coldness of the poles.

“Your crown is the heavenly body of the sun, which you bearon your head.

“Welcome to the garden, my master, my beloved, my brother!”

The shade replied, “Oh Simon Magus or whatever your namemay be, are you in my garden or am I in yours?”154

cDIAHMQN said, “You are. Oh master, in my garden. Helena, orwhatever you choose to call her, and I are your servants. You canfind accommodation with us. Simon and Helena have become<DIAHMQN and Baucis and so we are the hosts of the Gods. Wegranted hospitality to your terrible worm. And since you comeforward, we take you in. It is our garden that surrounds you.”155

The shade answered, “Is this garden not miner* Is not theworld of the heavens and of the spirits my own?”

OIAHMQN said, “You are. Oh master, here in the world ofmen. Men have changed. They are no longer the slaves andno longer the swindlers of the Gods and no longer mourn inyour name, but they grant hospitality to the Gods. The terribleworm156 came before you, whom you recognize as your brotherinsofar as you are of divine nature, and as your father insofar asyou are of human nature.157 You dismissed him when he gave youclever counsel in the desert. You took the counsel, but dismissedthe worm: he finds a place with us. But where he is, you will bealso.158 When I was Simon, I sought to escape him with the ployof magic and thus I escaped you. Now that I gave the worm aplace in my garden, you come to me.”

The shade answered, “Do I fall for the power of your trick?Have you secretly caught me? Were not deception and lies alwaysyour manner?*”

But OIAHMQN answered, “Recognize, Oh master and beloved,that your nature is also of the serpent.159 Were you not raised onthe tree like the serpent?5 Have you laid aside your body, like theserpent its skin? Have you not practiced the healing arts, like theserpent?5 Did you not go to Hell before your ascent?5 And did younot see your brother there, who was shut away in the abyss?”160

Then the shade said, “You speak the truth. You are not lying.Even so, do you know what I bring you?”

“This I know not,” OIAHMQN answered, “I know only onething, that whoever hosts the worm also needs his brother.What do you bring me, my beautiful guest? Lamentationand abomination were the gift of the worm. What will yougive us?”

The shade answered, “I bring you the beauty of suffering. Thatis what is needed by whoever hosts the worm.”

152 June 1,1916.

153 In Black Book 6, the shade is identified as Christ (p. 85).

154 Simon Magus (first century) was a magician. In the Acts of the Apostles (8:9-24), after becoming a Christian, he wished to purchase the power of transmitting theHoly Spirit from Peter and Paul (Jung saw this account as a caricature). Further accounts of him are found in the apocryphal acts of Peter, and in writings of theChurch fathers. He has been seen as one of the founders of Gnosticism, and in the second century a Simonian sect arose. He is said to have always traveled with awoman, whom he found in a brothel in Tyre, who was the reincarnation of Helen of Troy. Jung cited this as an example of the anima figure (“Soul and earth,” 1927,

CW 10, §75). On Simon Magus, see Gilles Quispel, Gnosis als Weltreligion (Zurich: Origo Verlag, 1951), pp. 51—70, and G.R.S. Mead, Simon Magus: An Essay on the Founderof Simonianism Based on the Ancient Sources with a Reevaluation of His Philosophy and Teachings (London: The Theosophical Publishing House, 1892).

155 In Memories, Jung commented: “In such dream wandering one frequently encounters an old man who is accompanied by a young girl, and examples of such couples areto be found in many mythic tales. Thus, according to Gnostic tradition, Simon Magus went about with a young girl whom he had picked up in a brothel. Her name wasHelen, and she was regarded as the reincarnation of the Trojan Helen. Klingsor and Kundry, Lao-tzu and the dancing girl, likewise belong in this category” (p. 206).

156 I.e., Satan.

157 In Black Book 6, this sentence reads: “Your brother came before you. Oh master, the terrible worm, whom you dismissed, when he gave you clever counsel in the desertwith a tempting voice” (p. 86).

158 Black Book 6 continues: “since he is your immortal brother” (p. 86).

159 Jung commented on the serpent as an allegory of Christ in Aion (1952, CW 9, 2, §§369, 385, and 390).

160 See above, p. 243.

1959

I worked on this book for 16 years. My acquaintance with alchemy in1930 took me away from it. The beginning of the end came in 1928, whenWilhelm sent me the text of the “Golden Flower,” an alchemical treatise.There the contents of this book found their way into actuality and I couldno longer continue working on it. To the superficial observer, it will appearlike madness. It would also have developed into one, had I not been ableto absorb the overpowering force of the original experiences. With thehelp of alchemy, I could finally arrange them into a whole. I always knewthat these experiences contained something precious, and therefore Iknew of nothing better than to write them down in a “precious,” that is tosay, costly book and to paint the images that emerged through reliving itall—as well as I could. I knew how frightfully inadequate this undertakingwas, but despite much work and many distractions I remained true to it,190/191 even if another / possibility never . . .

t This appears on p. 190 of the calligraphic volume of Liber Novus. The transcription was abruptly left off in the middle of a sentence on p. 189. This epilogue appears onthe next page, in Jungs normal handwriting. This in turn was abruptly left off in the middle of a sentence.

Appendix A

Mandala sketch I appears to be the first in the series, dated August 2,1917.

It is the basis of image 80. The legend at the top of the image is "<&ANH2[Phanes]” (see note 211, p. 301). Legend at bottom: “Stoffwechsel in Individuum”(metabolism in the individual). (19.4 CM x 14.3 cm)

Mandala sketch 2 is the reverse of mandala sketch 1. (19.4 CM x 14.3 cm)

Mandala sketch 3 is dated August 4,1917 and August 8,1917 and is the basis ofimage 82. (14.9 CM x 12.4 cm)

Mandala sketch 4 is dated August 6,1917 On these sketches, seeintroduction, pp. 206. (20.3 CM x 14.9 cm)

362 | APPENDIX A

w t1 , , . , Jc 1 1 • 1 1 • r • Qrk Mandala sketch 6 is dated September 10,1917, and is the basis of image 93.

Mandala sketch 5 is dated September 1,1917, and is the basis of image 89. , 0 CM x 12 I cm)

(18.2 CM x 12.4 CM) ^ '

Mandala sketch 7 is dated September II, 1917, and is the basis of image 94. (12.ICM x 15.2 CM)

The town plan is from Black Book 7, page 124b, and depicts the scene of the"Liverpool” dream. This sketch is the basis of image 159, linking the dreamwith the mandala. Text in image, from left: “Dwelling of the Swiss”; above,"Houses”; below, "Houses”, “Island”; (below) “Lake”, “Tree”, “Streets”,“Houses.” (13.3 CM x 19.1 cm)

APPENDIX A | 363

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Image legend:

A

— Anthropos. Man

A

= Human soul

J

= Serpent = Earthly soul

**

— Bird = Heavenly soul

*

= Heavenly mother

fl

= Phallus (Devil)

= Angel

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= Flame, Fire,

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Sketch of first page of Liber Secundus (see p. 1). (38.7 CM x 27.3 cm)

The calligraphic text is from a Babylonian creation myth, reproduced inHugo Gressman (ed), Altorientalische Texte und Bilder zum Alten Testamente,vol. I (Tubingen: J. Mohr, 1909), p. 4f, which Jung cited in 1912 inTransformations and Symbols of the Libido (CW B, §383). It reads: “MotherHuber who formed everything / provided an irresistible weapon whenshe bore a giant serpent with pointed tooth / relentless in every respect.She filled her body with blood not with poison / and covered furiousgiant newts in fertility. She made them shine with frightful brilliance jand made them rise high. Whoever saw them should pine away withhorror j their bodies should rear without them taking flight.”

364 | APPENDIX A

I

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Systerna Munditotius. (30 CM x 34 cm) In 1955, Jung's Systema Munditotius waspublished anonymously in a special issue of Du dedicated to the Eranosconferences. In a letter of February II, 1955, to Walter Corti, Jung explicitlystated that he did not want his name to appear with it (JA). He added thefollowing comments to it: “It portrays the antinomies of the microcosm withinthe macrocosmic world and its antinomies. At the very top, the figure of theyoung boy in the winged egg, called Erikapaios or Phanes and thus reminiscentas a spiritual figure of the Orphic Gods. His dark antithesis in the depths is heredesignated as Abraxas. He represents the dominus mundi, the lord of the physicalworld, and is a world-creator of an ambivalent nature. Sprouting from him wesee the tree of life, labeled vita (‘life3) while its upper counterpart is a light-treein the form of a seven-branched candelabra labeled ignis (‘fire3) and Eros (love3).Its light points to the spiritual world of the divine child. Art and science alsobelong to this spiritual realm, the first represented as a winged serpent and thesecond as a winged mouse (as hole-digging activity!).—The candelabra is basedon the principle of the spiritual number three (twice-three flames with one largeflame in the middle), while the lower world of Abraxas is characterized by five,

the number of natural man (the twice-five rays of his star). The accompanyinganimals of the natural world are a devilish monster and a larva. This signifiesdeath and rebirth. A further division of the mandala is horizontal. To the left wesee a circle indicating the body or the blood, and from it rears the serpent, whichwinds itself around the phallus, as the generative principle. The serpent is darkand light, signifying the dark realm of the earth, the moon, and the void (thereforecalled Satanas). The light realm of rich fullness lies to the right, where from thebright circle frigus sive amor dei [cold, or the love of God] the dove of the HolyGhost takes wing, and wisdom (Sophia) pours from a double beaker to left andright.—This feminine sphere is that of heaven.—-The large sphere characterizedby zigzag lines or rays represents an inner sun; within this sphere the macrocosmis repeated, but with the upper and lower regions reversed as in a mirror. Theserepetitions should be conceived of as endless in number, growing even smalleruntil the innermost core, the actual microcosm, is reached33 Copyright © TheFoundation of the works of C. G. Jung reporduced with the permission of theFoundation and Robert Hinshaw.

Appendix BCommentaries

pp. 86-89'

Age

Male

Enantiodromia of the life-type

It is difficult to force this image to make a statement. Yet it isso allegorical that it ought to speak. It differs from the earlierexperiences in that it is more witnessed than experienced. For thatmatter, all the images that I have placed under the title “Mysteryplay3 are rather more allegorical than actual experiences. They arecertainly not intended allegories; they have not been consciouslycontrived to depict experience in either veiled or even fantasticterms. Rather, they appeared as visions. It was not until I reworkedthem later that I realized more and more that they could in noway be compared with the experiences portrayed in the otherchapters. These images apparently are portrayals of personifiedunconscious thoughts. That follows from their imagistic manner.They also called for more reflection and interpretation than theother experiences, to which I could not do justice with cogitation,because they were quite simply experiences. The images of the“Mystery play,33 on the other hand, personify principles accessibleto thinking and intellectual understanding, and their allegoricalmanner accordingly also invites such an attempt at explanation.

The action is set in a dark earthly depth, evidently anallegorical representation of the inner depths beneath theextension of the bright space of consciousness or the psychic fieldof vision. Sinking into such a depth corresponds to averting themental gaze from outer things and focusing it on the inner darkdepths. Gazing at the darkness to some extent animates thepreviously dark background. Since gazing at the darkness occurswithout conscious expectation, the inanimate psychic backgroundhas an opportunity to let its contents appear, undisturbed byconscious assumptions.

The preceding experiences indicated that strong psychicmovements were present that consciousness could not grasp.Two figures—the old sage and the young maiden—step into thefield of vision, unexpectedly for consciousness, but characteristicof the mythological spirit upon which consciousness rests. Thisconfiguration is an image that forever recurs in the human spirit.The old man represents a spiritual principle that could be desig-nated as Logos, and the maiden represents an unspiritual principleof feeling that could be called Eros. A descendent of Logos isNous, the intellect, which has done away with the comminglingof feeling, presentiment, and sensation. In contrast, the Logoscontains this commingling. But it is. not the product of suchblending, or else it would be a lower animalistic psychic activity,yet it masters the blend, so that the four fundamental activities ofthe soul become subordinate to its principle. It is an independentprinciple of form that means understanding, insight, foresight,legislation, and wisdom. The figure of an old prophet is there-fore a fitting allegory for this principle, since the prophetic spiritunites in itself all these qualities. In contrast, Eros is a principlethat contains a commingling of all the fundamental activities ofthe soul just as much as it masters them, although its purpose is

completely different. It is not form-giving but form-fulfilling;it is the wine that will be poured into the vessel; it is not the bedand direction of the stream but the impetuous water flowing init. Eros is desire, longing, force, exuberance, pleasure, suffering.Where Logos is ordering and insistence, Eros is dissolution andmovement. They are two fundamental psychic powers that forma pair of opposites, each one requiring the other.

The old prophet expresses persistence, but the young maidendenotes movement. Their impersonal essence is expressed by thefact that they are figures belonging to general human history; theydo not belong to a person but have been a spiritual content of theworld's peoples since time immemorial. Everyone has them, andtherefore these figures recur in the work of thinkers and poets.

Such primordial images have a secret power that works justas much on human reason as on the soul. Wherever they appearthey stir something linked with the mysterious, the long gone,and heavy with foreboding. A string sounds whose vibrationreverberates in every mans breast; these primordial images dwellin everyone as they are the property of all mankind.1 2 This secretpower is like a spell, like magic, and causes elevation just as muchas seduction. It is characteristic of primordial images that theytake hold of man where he is utterly human, and a power seizeshim, as if the bustling throng were pushing him. And this hap-pens even if individual understanding and feeling rise up againstit. What is the power of the individual against the voice of thewhole people in him? He is entranced, possessed, and consumed.Nothing makes this effect clearer than the serpent. It signifieseverything dangerous and everything bad, everything nocturnaland uncanny, which adheres to Logos as well as to Eros, so longas they can work as the dark and unrecognized principles of theunconscious spirit.

The house represents a fixed abode, which indicates thatLogos and Eros have permanent residence in us.

Salome is represented as the daughter of Elijah, thusexpressing the order of succession. The prophet is her producer,she emanates from him. The fact that she is assigned to him asa daughter indicates a subordination of Eros to Logos. Althoughthis relation is very frequent, as manifested by the constancy ofthis primordial image, it is nevertheless a special case that possessesno general validity For if these were two opposed principles,one could not arise from the other and thus depend on it. Salomeis hence apparently no (complete) correct embodiment of Eros,but a variety of the same. (This supposition is later confirmed.)That she is actually an incorrect allegory for Eros also stems fromthe fact that she is blind. Eros is not blind, since he regulates, justas well as Logos does, all fundamental activities of the soul. Theblindness indicates her incompleteness and the absence of anessential quality By virtue of her shortcoming she depends uponher father.

The indistinct glittering walls of the hall point to somethingunrecognized, perhaps something valuable that wakens curiosityand attracts attention. In this manner, creative involvement iswoven even deeper into the image, so that an even greater anima-tion of the dark background becomes possible. Such enhancedattention gives rise to the image of an object, which to all intentsand purposes expresses concentration, namely the image of acrystal, which has been used to produce such visions since timeimmemorial. These figures, which at first are incomprehensibleto the beholder, evoke dark processes in his soul, which to a cer-

1 The page numbers refer to the Corrected Draft. This corresponds to pp. 245—248 above.

2 Jung here employs a metaphor used by Jacob Burkhardt to describe the primordial images of Faust and Oedipus, which he had cited in Transformations and Symbols of theLibido (1912, CW B, §56n).

366 | APPENDIX B

tain extent lie even deeper (such as in the vision of blood), andwhose perception requires an aid like the crystal. As has beensaid, however, this expresses nothing else than an even strongerconcentration of creative attention.

A figure like the prophet, which is clear and complete initself, arouses less curiosity than the unexpected form of blindSalome, which is why one may expect that the formative processwill first address the problem of Eros. Hence an image of Eveappears first, together with images of the tree and the serpent.This apparently refers to temptation, as already encapsulated inthe figure of Salome. Temptation brings about a further movementtoward the side of Eros. This in turn forebodes many adventurouspossibilities, for which the wandering of Odysseus is the fittingimage. This image stimulates and invites adventurousness; it isas if a door opened to a new opportunity to free the gaze from thedark confinement and depths in which it was held fast. Hencethe vision opens onto a sunny garden, whose red bloomingtrees represent a development of erotic feeling, and whose wellsmean a steady source. The cool water of the well, which doesnot inebriate, indicates the Logos. (Therefore Salome also speakslater of the deep “wells” of the prophet.) This suggests that thedevelopment of Eros also means a source of knowledge. And withthis Elijah begins to speak.

Logos undoubtedly has the upper hand in this, my case, sinceElijah says that he and his daughter have always been one. YetLogos and Eros are not one, but two. In this case, however. Logoshas blinded and subjugated Eros. But if this is the case, then thenecessity will also arise to free Eros from the clutch of Logos, sothat the former will regain vision. Therefore Salome turns to me,because Eros is in need of help, and because I have apparentlybeen enabled to behold this image for precisely this reason. Thesoul of the man is more inclined to Logos than to Eros, which ismore characteristic of the essence of the woman. The subjugationof Eros through Logos explains not only the blindness of Eros butalso the somewhat strange fact that Eros is represented preciselyby the not-so-pleasing figure of Salome. Salome denotes badqualities. She brings to mind not only the murder of the holy onebut also the incestuous pleasure of the father.

A principle always has the dignity of independence. But ifthis dignity is taken from it, it is debased and then assumes abad form. We know that psychic activity and qualities that aredeprived of development through repression degenerate andthus become bad habits. Either an open or secret vice takes theplace of a well-formed activity and gives rise to a disunity ofthe personality with itself, signifying a moral suffering or a realsickness. Only one way remains open to whoever wants to freehimself from this suffering: he must accept the repressed part ofhis soul, he must love his inferiority, even his vices, so that whatis degenerate can resume development.

Wherever Logos rules, there is order but too much persistence.The allegory of paradise where there is no struggle and thereforeno development is fitting here. In this condition the repressedmovement degenerates and its value is lost. This is the murderof the holy one, and the murder happens because, like Herod,Logos cannot protect the holy one on account of his own weak-ness, because he can do nothing else than hold onto himself, thusinducing the degeneration of Eros. Only disobedience againstthe ruling principle leads out of this condition of undevelopedpersistence. The story of paradise repeats itself, and hence the

serpent winds its way up the tree because Adam should be ledinto temptation.

Every development leads through the undeveloped, butcapable of development. In its undeveloped condition it is almostworthless, while development represents a highest value that isunquestionable. One must give up this value or at least apparentlygive it up to be able to attend to the undeveloped. But this standsin the sharpest contrast to the developed, which perhaps rep-resents our best and highest achievement. The acceptance of theundeveloped is therefore like a sin, like a false step, a degeneration,a descent to a deeper level; in actual fact, however, it is a greaterdeed than remaining in an ordered condition at the expense of theother side of our being, which is thus at the mercy of decay.

pp. 103-1193

The scene of the action is the same place as in the first image. Theallusion to a crater heightens the impression of a large cavity thatreaches far down into the interior of the earth; this depth is notinactive, but violently discharges all kinds of matter.

Since Eros poses the most serious problem at first, Salomeenters the scene, blindly groping her way toward the left. Even whatappear to be negligible details are important in such visionaryimages. The left is the side of the inauspicious. This suggests thatEros does not tend toward the right, the side of consciousness,conscious will and conscious choice, but toward the side of theheart, which is less subject to our conscious will. This movementtoward the left is emphasized by the fact that the serpent movesin the same direction. The serpent represents magical power,which also appears where animal drives are aroused imperceptiblyin us. They afford the movement of Eros the uncanny emphasisthat strikes us as magical. Magical effect is the enchantment andunderlining of our thought and feeling through dark instinctualimpulses of an animal nature.

The movement toward the left is blind, that is, withoutpurpose and intention. It hence requires guidance, not byconscious intention but by Logos. Elijah calls Salome back. Herblindness is an affliction, and as such demands healing. Closerscrutiny at least partially invalidates the prejudice against her.She seems to be innocent, and perhaps her badness ought to beattributed to her blindness.

Logos asserts its power over Eros by calling back Salome. Theserpent also obeys Logos. It rests with Logos and Eros to emphasizethe power and significance of this image. A natural consequenceof this magical, powerful view of the union of Logos and Eros isthe strongly felt smallness and insignificance of the I, which findsexpression in a sense of boyishness.

It appears as if the movement toward the left, followingblind Eros, is not possible, or effectively disallowed, without theintervention of Logos. From the perspective of Logos, followinga movement blindly is a sin, because it is one-sided and violatesthe law that man must forever strive for the highest degree ofconsciousness. Therein lies his humanity. The other he has incommon with animals. Jesus also says, “If you know what you aredoing, you are blessed; if you do not know what you are doing,you are damned.”4 The movement toward the left would bepossible and permitted only if a conscious, seeing notion of itexisted. Formulating such a notion is not possible without theintervention of Logos.

3 This corresponds to pp. 245-248 above.

4 This sentence is an apocryphal insertion to Luke 6:4, from the Codex Bezae, “Man, if indeed you know what you are doing, happy are you; but if not, you are accursedand a transgressor of the law.” J. K. Elliot, ed., The Apocryphal New Testament, p. 68. In 1952, Jung cited it in Answer to Job (CW n, §696).

APPENDIX B | 367

The first step toward developing such a notion is to becomeconscious of the goal or intention of the movement. Hence Elijahasks about the intention of the I. And it must admit its blindness,that is, its ignorance about intention. The only recognizablething is a longing, a wish, to unravel the embroilment caused bythe first image.

Such making conscious stirs a vague sense of happiness inSalome. Understandably so, since consciousness means insight,that is, a healing of her blindness. Thus a step toward attainingthe healing of Eros is taken.

At first the I remains in its inferior position, since its ignoranceprevents it from surveying the further development of its problem.Nor would it know which direction to take, since it has nevercast its gaze into the depths of its psychic substratum, but hasseen only what meets the eye and recognized only the powersof consciousness and the conscious world as effective forces,half-consciously denying its inner impulses. Faced with its owndepths, such an I can only feel embarrassed. Its belief in a consciousupperworld had been so firm that going down into the depths ofthe self is like guilt, a betrayal of conscious ideals.

But since its desire to unravel the embroilment is greater thanits aversion to its own inferiority, the I entrusts itself to the guidanceof Logos. Since nothing comes into view that could answer thequestion raised, even greater depths must evidently be opened up.This in turn occurs with the help of the crystal, that is, throughthe utmost concentration of expectant attention. The first imageto appear in the crystal is the mother of God with child.

This image is obviously related, and opposed, to the vision ofEve in the first image. Just as Eve represents carnal temptationand carnal motherhood, the mother of God stands for carnalvirginity and spiritual motherhood. The first direction would bea movement of Eros toward the flesh, the latter toward the spirit.Eve is an expression of the carnal side, whereas Mary expressesthe spiritual side of Eros. As long as the I saw only Eve, it wasblind. The evocation of awareness, however, affords a spiritualview of Eros. In the first case the I became an Odysseus on anadventurous journey, which concludes with the aging mansreturn to Penelope, the motherly woman.

In the latter case the I is depicted as Peter, the chosen rockupon which the Church is to be founded. The key as the symbolof the power of binding and loosing buttresses this idea, andleads one to the image of the pope as God’s governor on earthwith a threefold crown.

Undoubtedly, the I becomes involved in a movement towardspiritual power, as attested by the one-sidedness of the movement.The vision of Eve leads astray, to adventurous odyssey, to Circeand Calypso. The vision of the mother of God, on the otherhand, turns desire away from the flesh and toward the humbleveneration of the spirit. Eros is subject to error in the flesh, butin the spirit it rises above the flesh and the inferiority of carnalerror. It therefore almost imperceptibly becomes the spirit, thepower over the flesh in the guise of love, and thus spiritual powercasts off the mantle of love; although the former believes it lovesthe spirit, in effect it rules the flesh. And the more powerful it is,the less loving it is. And the less it loves the spirit, the more it iscarnal power. On account of its power over the flesh, the love ofthe spirit thus becomes a secular power-drive in spiritual guise.

Christ overcame the world by burdening himself with itssuffering. But Buddha overcame both the pleasure and sufferingof the world by disposing of both. And thus he entered intononbeing, a condition from which there is no return. Buddhais an even higher spiritual power, that derives no pleasure from

controlling the flesh, since he has altogether moved beyondpleasure and suffering. Passion, whose conquest still requires somuch effort in the case of Christ and does so incessantly and inever greater measure, has left Buddha and surrounds him as ablazing fire. He is both unaffected and untouchable.

But if the living I approaches this condition, its passion mayleave it, though it will not die. Or are we not our passion? Andwhat happens to our passion when it leaves the l> The I isconsciousness, which only has eyes in front. It never sees whatis behind it. But that is where the passion it has overcome infront regroups. Unguided by the eye of reason, unmitigatedby humaneness, the fire becomes a devastating, bloodthirstyKali, who devours the life of man from within, as the mantraof her sacrificial ceremony says; "Hail to you, O Kali, triple-eyed Goddess of dreadful aspect, from whose throat hangs anecklace of human skulls. May you be honored with this blood!”Salome must of course despair of this end, which would like toturn Eros into spirit, since Eros cannot exist without the flesh. Inresisting the inferiority of the flesh, the I resists its female soul,which represents everything that strives to suppress conscious-ness, against spirit. Thus this path also results in an opposition.Hence the I returns from beholding the figures embodyingits conflict.

Logos and Eros are reunited, as if they had overcome theconflict between spirit and flesh. They appear to know the solution.The movement toward the left, which started from Eros at thebeginning of the image, now commences from Logos. He startsmoving toward the left, to complete with seeing eyes what beganin blindness. At first this movement leads into greater darkness,which is then still somewhat illumined by the reddish light. Thecolor red points to Eros. While it does not emit a bright light,Eros at least provides an opportunity to recognize something,perhaps even merely by inducing a situation in which man canrecognize something, provided Logos assists him.

Elijah leans against the marble lion. The lion as a royal animalsignifies power. The stone suggests unshakeable firmness,thereby expressing the power and solidity of Logos. Once againawareness commences first, although now in greater depths andin renewed surroundings. Here the I experiences its smallnesseven more as it is even further removed from the world it knows,where it is conscious of its value and meaning. In these newsurroundings there is nothing to remind it of its meaning. Henceit is obviously overwhelmed by so much otherness, which socompletely eludes its own discretion. Elijah assumes control ofdeveloping awareness.

As the crystal visions have shown, the idea that should beconveyed to consciousness is an idea of spiritual power, thatis, the I was tempted to arrogate prophethood. But this ideaencountered such a feeling of resistance that it could not assertitself against consciousness. Hence it remained behind thecurtain. But since the I could not follow Eros blindly, it soughtat least to exchange spiritual power for this loss—as observedso very often in human life! It is almost inevitable that such agreat loss, like that of Eros, presses man to search for a substituteat least in the sphere of power. This occurs in such an uncanny,cunning manner that the I mostly fails to notice the ruse. Whichexplains why the I as a rule cannot enjoy its power, since it doesnot possess power, but is possessed by the power-devil. In thiscase it would have been easy for the I to grasp the fact that Elijahimposes himself with such living reality, and lay claim to thisfigure as a personality valuable in itself. But awareness hasforestalled this deception.

368 | APPENDIX B

The appearance of living figures should not be taken personally,even though one is obviously inclined to assume responsibilityTfor them. In reality such figures belong just as much or littleto our personality as our hands and feet. The mere presence ofhands or feet is not characteristic of personality If anythingabout them is characteristic, it is merely their individual character.It is thus characteristic of the I that the old man and the youngmaiden are called Elijah and Salome; they might just as wellhave been called Simon Magus and Helena. What is significant,however, is that they are biblical figures. As proven later, this isone of the peculiarities of the psychic entanglement belonging tothis moment.

The awareness of the alluring idea of spiritual power shiftsthe question of Eros into the foreground again, once more in anew form: both the possibility indicated by Eve and the onerepresented by Mary are ruled out. Hence the third possibilityremains, namely filial relationship, which avoids the two extremesof the flesh and the spirit: Elijah as the father, Salome as thesister, the I as the son and brother. This solution corresponds tothe Christian notion of childhood in God. Salome—as Mary—makes up the as-yet-absent mother in what is a formidablyensnaring manner. This has a corresponding effect on the I. Thereis something undeniably cathartic about the Christian solution—because it seems to be altogether possible. There is a child ineach of us; in the elderly, it is even the only thing still alive.One can have recourse to the childlike anytime, on account ofits inexhaustible freshness and adherence. Everything, even themost ominous, can be rendered harmless through retranslationinto the childlike. After all, we do this often enough in everydaylife. We even manage to tame a passion by leading it back tothe childlike, and perhaps the flame of passion collapses ina childlike lament even more often. Thus there are manyprospects for which the childlike can seem to be a satisfactoryremedy, including not least the far-reaching effect of ourChristian education, which hammers into us the notion ofchildhood in hundreds of mantras and hymns.

Salome's remark that Mary is their mother must thus appeareven more devastating. Since this prevents the childlike solutionfrom developing, it immediately prompts another thought: IfMary is the mother, then inescapably I must be Christ. The childlikesolution would have canceled all reservations: Salome wouldno longer pose a threat, since she would be only the littlesister. Elijah would be the caring father, whose wisdom andforesight would have left the I to its own devices withchildlike trust.

But this is the unfortunate drawback constituted by childhoodas a solution: every child wishes to grow. Being a child involvesthe burning desire and impatience for future adulthood. If wereturn to being a child for fear of the dangers of Eros, thechild will want to develop toward spiritual power. But if we fleeinto childhood for fear of the dangers of the spirit, we fall intoarrogating the power of Eros.

The condition of spiritual childhood constitutes a transitionin which not everyone can remain. In this case it stands toreason that Eros demonstrates to the I the impossibility ofbeing a child. One might think that it is not that awful torenounce the condition of childhood. But only those whofail to grasp the consequences of this renunciation think thatway. It is not the loss of immemorial Christian views and thereligious possibilities they ensured—many bear this loss all tooeasily—but rather that what is renounced refers to the much moreprofound attitude that far transcends the Christian outlook.

which provides individual life and thought with a tried andtested direction. Even if one has long abstained from Christianreligious practice and has long ceased to regret this loss, onecontinues to behave intuitively as if the original views stillexisted by right. One fails to consider that a discarded world-view needs to be replaced by a new one; in particular one failsto be clear about the fact that renouncing the Christian outlookerodes present-day morals. Renouncing childhood means thatno emotional or habitual dependence on hitherto valid moralviews any longer exists. The hitherto valid view has arisen fromthe spirit of the Christian worldview.

Notwithstanding all free thinking, our attitude to Eros, forinstance, remains the old Christian view. We can now no longerbide our time peacefully without questioning and doubt, or elsewe will remain in the state of childhood. If we merely reject thedogmatic view, our liberation from the well-established will bemerely intellectual, whereas our deeper feeling will persist onthe old path. Most people, however, are unaware of how this setsthem at odds with themselves. But later generations will becomeincreasingly aware of this. Yet those who notice this will realizewith horror that renouncing resumed childhood ousts themfrom our present times and that they can no longer follow anyof the traditional ways. They enter uncharted territory, whichhas neither paths nor boundaries. They lack any direction, sincethey have forsaken all established bearings. This realization,however, dawns upon very few, since the vast majority makes dowith half measures, and remains unperturbed by the stupidity oftheir spiritual condition. But then tepidity and slackness is notto everyone's taste. Some would rather abandon themselves todespair than adhere to a worldview completely removed fromthe well-trodden paths of their habitual behavior. They wouldrather venture into a pathless, dark land at the risk of perishingthere, even if this should outrage all their cowardice.

When Salome remarks that Mary is their mother, whichmeans that the I is Christ, this means in brief that the I hasleft the state of Christian childhood and has taken the place ofChrist. Nothing could be more absurd, of course, than to assumethat the I thus would be presuming excessive importance; onthe contrary, it takes up a decidedly inferior position. Previouslyit had the advantage of being part of the crowd rallying behinda powerful figure, but now it has exchanged that for solitudeand forlornness, rendering it as alien and lonely in its world asJesus was in his, without possessing that great man's outstandingattributes. Being at odds with the world requires greatness,but the I experiences its almost ludicrous meagerness. Whichexplains its horror at Salome's revelations.

Whoever steps beyond the Christian outlook, yet does sodefinitely, falls into a seeming abyss, an utmost solitude, andlacks any means of hiding the fact. Of course one would like topersuade oneself that this is not all that bad. But it is.Abandonment is about the worst thing that can happen to man'sherd instinct, not to mention the daunting task with whichwe thus burden ourselves. Destruction is easy, but rebuildingis difficult.

Thus the image ends with a sense of gloom, which standsopposed, however, to the tall, quietly burning flame encircledby the serpent. This view denotes devotion coupled with themagical compulsion expressed by the serpent. Thus an effectivecounterpart is set against the disquieting sense of doubt and fear,as if someone were saying, “Of course your I is full of unease anddoubt, but the constant flame of devotion burns in you morestrongly and the compulsion of your fate is more powerful.”

APPENDIX B | 369

pp. 12/-ISO5

The far-reaching premonitions of the second image plunged theI into a chaos of doubt. Hence an understandable desire arose torise above the confusion to attain greater clarity, as expressed inthe image of the beetling mountain ridge. Logos appears to beleading the way. What occurs next is the image of two opposites,expressed by two serpents and the separation of day and night.Daylight signifies good, whereas darkness represents evil. Ascompelling forces, both assume the figure of serpents. Thereinlies concealed an idea that subsequently assumes great importance:whoever encountered a black serpent would have been no lesssurprised at encountering a white one. Color does not dispelfear. What this suggests is that perhaps an equally dangerous,bewitching power resides in good as in evil. Essentially, thegood needs to be regarded as an inherently no-less-dangerousprinciple than evil. In any event, the I could decide to approachthe white serpent just as little as the black one, even though

5 This refers to pp. 251-254.

it believes it can or must by all means entrust itself more togood than to evil. But the I is rooted to the spot halfway,transfixed, and observes the struggle between the two principles—within itself

The fact that the I remains in this middle position implies theadvance of evil, since anything but unconditional surrender to thegood impairs it. This finds expression in the attack of the blackserpent. But the fact that the I does not partake of evil constitutesa victory for the good. This finds expression in the black serpentgrowing a white head.

The disappearance of the serpent denotes that the oppositionof good and evil has become ineffective, that is, that at least it haslost its immediate significance. For the I this means a release fromthe unconditional power of the hitherto abiding moral pointof view in favor of a middle position freed from the pair ofopposites. But neither clarity nor a clear view has been gainedthereby; hence the ascent continues to the final point of elevation,which might grant the longed-for outlook.

Appendix C

The following is an entry from Black Books, which gives apreliminary sketch of cosmology of the Septem Sermones.

16. I. 16.

The force of the God is frightful.

“You shall experience even more of it. You are in the secondage. The first age has been overcome. This is the age of therulership of the son, whom you call the Frog God. A third age willfollow, the age of apportionment and harmonious power.55

My soul, where did you go? Did you go to the animals?

I bind the Above with the Below. I bind God and animal.Something in me is part animal, something part God, and a thirdpart human. Below you serpent, within you man, and above youGod. Beyond the serpent comes the phallus, then the earth, thenthe moon, and finally the coldness and emptiness of outer space.

Above you comes the dove or the celestial soul, in whichlove and foresight are united, just as poison and shrewdness areunited in the serpent. Shrewdness is the devil's understanding,which always detects smaller things and finds chinks where yoususpect none.

If I am not conjoined through the uniting of the Below andthe Above, I break down into three parts: the serpent, and in thator some other animal form I roam, living nature daimonically,arousing fear and longing. The human soul, living forever withinyou. The celestial soul, as such dwelling with the Gods, far fromyou and unknown to you, appearing in the form of a bird. Each ofthese three parts then is independent.

Beyond me stands the celestial mother. Its counterpart is thephallus. Its mother is the earth, its goal is the heavenly mother.

The celestial mother is the daughter of the celestial world. Itscounterpart is the earth.

The celestial mother is illuminated through the spiritual sun.Its counterpart is the moon. And just as the moon is the cross"ing to the dead of space, the spiritual sun is the crossing to thePleroma, the upper world of fullness. The moon is the God'seye of emptiness, just as the sun is the God's eye of fullness. Themoon that you see is the symbol, just as the sun that you see. Sunand moon, that is, their symbols, are Gods. There are still otherGods; their symbols are the planets.

The celestial mother is a daimon among the order of the Gods,an inhabitant of the heavenly world.

The Gods are favorable and unfavorable, impersonal, the souls ofstars, influences, forces, grandfathers of souls, rulers in the heavenlyworld, both in space and in force. They are neither dangerous norkind, strong, yet humble, clarifications of the Pleroma and of theeternal emptiness, configurations of the eternal qualities.

Their number is immeasurably great and leads over to the onesupreme fundamental, which contains all qualities in itself anditself has none, a nothing and everything, the complete dissolutionof man, death and eternal life.

Man becomes through the principium individuationis. He strivesfor absolute individuality, through which he ever increasinglyconcentrates the absolute dissolution of the Pleroma. Throughthis he makes the Pleroma the point that contains the greatest

tension and is itself a shining star, immeasurably small, just asthe Pleroma is immeasurably great. The more concentratedthe Pleroma becomes, the stronger the star of the individualbecomes. It is surrounded by shining clouds, a heavenly body inthe making, comparable to a small sun. It emits fire. Therefore itis called: eyco [eijiu] GDji7iAavo£ uptv aGTqp.1 Just like the sun, whichis also such a star, which is a God and grandfather of souls, the starof the individual is also like the sun, a God and grandfather of thesouls. He is visible from time to time, just as I have described him.His light is blue, like that of a distant star. He is far out in space,cold and solitary, since he is beyond death. To attain individuality,we need a large share of death. Therefore it is called £i eoi sore,2since just as an innumerable number of men rule the earth, so acountless number of stars and of Gods rule the celestial world.

To be sure, this God is the one who survives the death of men.To him for whom solitude is Heaven, he goes to Heaven; to himfor whom it is Hell, he goes to Hell. Whoever does not followthe principium individuationis to its end becomes no God, since hecannot bear individuality.

The dead who besiege us are souls who have not fulfilled theprincipium individuationis, or else they would have become distantstars. Insofar as we do not fulfill it, the dead have a claim on usand besiege us and we cannot escape them. [Image]3

The God of the frogs or toads, the brainless, is the uniting ofthe Christian God with Satan. His nature is like the flame; he islike Eros, but a God; Eros is only a daimon.

The one God, to whom worship is due, is in the middle.

You should worship only one God. The other Gods are unimport'ant. Abraxas is to he feared. Therefore it was a deliverance when heseparated himself from me. You do not need to seek him. He willfind you, just like Eros. He is the God of the cosmos, extremelypowerful and fearful. He is the creative drive, he is form andformation, just as much as matter and force, therefore he isabove all the light and dark Gods. He tears away souls and caststhem into procreation. He is the creative and created. He is theGod who always renews himself, in days, in months, in years, inhuman life, in ages, in peoples, in the living, in heavenly bodies.He compels, he is unsparing. If you worship him, you increase hispower over you. Thereby it becomes unbearable. You will havedreadful trouble getting clear of him. The more you free yourselffrom him, the more you approach death, since he is the life ofthe universe. But he is also universal death. Therefore you fallvictim to him again, not in life but in dying. So remember him,do not worship him, but also do not imagine that you can fleehim since he is all around you. You must be in the middle oflife, surrounded by death on all sides. Stretched out, like onecrucified, you hang in him, the fearful, the overpowering.

But you have in you the one God, the wonderfully beautifuland kind, the solitary, starlike, unmoving, he who is older andwiser than the father, he who has a safe hand, who leads youamong all the darknesses and death scares of dreadful Abraxas.He gives joy and peace, since he is beyond death and beyond whatis subject to change. He is no servant and no friend of Abraxas.He himself is an Abraxas, but not unto you, but in himself and hisdistant world, since you yourself are a God who lives in farawayrealms and who renews himself in his ages and creations andpeoples, just as powerful to them as Abraxas is to you.

You yourself are a creator of worlds and a created being.

1 "I am a star, wandering about with you.”—A citation from the Mithras Liturgy (Albrecht Dieterich, Eine Mithrasliturgie [Leipzig: B. G. Teubner, 1903], p. 8, line 5). Jungcarved the continuation of this sentence on his stone at Bollingen,

2 “You are Gods.” This is a citation from John 10:34: “The Jews answered him, saying, for a good work we stone thee not; but for blasphemy; and because that thou, beinga man, makesth thyself God. Jesus answered them, Is it not written in your law, I said. Ye are gods?”

3 Sketch of Systema Munditotius; see Appendix A.

APPENDIX C | 371

You have the one God, and you become your one God in theinnumerable number of Gods.

As a God, you are the great Abraxas in your world. But as aman you are the heart of the one God who appears to his worldas the great Abraxas, the feared, the powerful, the donor ofmadness, he who dispenses the water of life, the spirit of the treeof life, the daimon of the blood, the death bringer.

You are the suffering heart of your one star God, who isAbraxas to his world.

Therefore because you are the heart of your God, aspiretoward him, love him, live for him. Fear Abraxas, who rules overthe human world. Accept what he forces upon you, since he isthe master of the life of this world and none can escape him. Ifyou do not accept, he will torment you to death and the heart ofyour God will suffer, just as the one God of Christ suffered theheaviest in his death.

The suffering of mankind is without end, since its life iswithout end. Since there is no end where none sees an end. Ifmankind has come to an end, there is none who would see itsend and none who could say that mankind has an end. So it hasno end for itself, but it certainly does for the Gods.

The death of Christ took no suffering away from the world,but his life has taught us much; namely, that it pleases theone God if the individual lives his own life against the power ofAbraxas. The one God thus delivers himself from the sufferingof the earth into which his Eros plunged him; since when theone God saw the earth, he sought its procreation, and forgotthat a world was already given to him in which he was Abraxas.So the one God became human. Therefore the one in turnpulls man up to him and into him, so that the one becomescomplete again.

But the freeing of man from the power of Abraxas does notfollow man s withdrawing from the power of Abraxas—no onecan pull away from it—but through subjugating himself to it.Even Christ had to subjugate himself to the power of Abraxas,and Abraxas killed him in a gruesome manner.

Only by living life can you free yourself from it. So live it tosuch a degree that it befits you. To the degree that you live it,you also fall victim to the power of Abraxas and his dreadfuldeceptions. But to the same degree the star God in you gainsin longing and power, in that the fruit of deception and humandisappointment falls to him. Pain and disappointment fill theworld of Abraxas with coldness, all of your life's warmth slowly

sinks into the depths of your soul, into the midpoint of man,where the far blue starlight of your one God glimmers.

If you flee Abraxas from fear, you escape pain and disappoint-ment and you remain terrified, that is, out of unconscious loveyou cling to Abraxas and your one God cannot catch fire. Butthrough pain and disappointment you redeem yourself, sinceyour longing then falls of its own accord like a ripe fruit into thedepths, following gravity, striving toward the midpoint, wherethe blue light of the star God arises.

So do not flee from Abraxas, do not seek him. You feelhis coercion, do not resist him, so that you shall live and payyour ransom.

The works of Abraxas are to be fulfilled, for consider that inyour world you yourself are Abraxas and force your creature tofulfil your work. Elere, where you are the creature subjugated toAbraxas, you must learn to fulfill the work of life. There, whereyou are Abraxas, you compel your creatures.

You ask, why is all this so? I understand that it seemsquestionable to you. The world is questionable. It is the unendinginfinite folly of the Gods, which you know is unendingly wise.Surely it is also a crime, an unforgivable sin, and therefore also thehighest love and virtue.

So live life, do not flee Abraxas, provided that he compels youand you can recognize his necessity. In one sense I say to you: donot fear him, do not love him. In another sense I say: fear him,love him. He is the life of the earth, that says enough.

You need to recognize the multiplicity of the Gods. Youcannot unite all into one being. As little as you are one with themultiplicity of men, just so little is the one God one with themultiplicity of the Gods. This one God is the land, the loving,the leading, the healing. To him all your love and worship is due.To him you should pray, you are one with him, he is near you,nearer than your soul.

I, your soul, am your mother, who tenderly and frightfullysurrounds you, your nourisher and corrupter; I prepare goodthings and poison for you. I am your intercessor with Abraxas. Iteach you the arts that protect you from Abraxas. I stand betweenyou and Abraxas the all-encompassing. I am your body, yourshadow, your effectiveness in this world, your manifestation inthe world of the Gods, your effulgence, your breath, your odor,your magical force. You should call me if you want to live withmen, but the one God if you want to rise above the human worldto the divine and eternal solitude of the star.