Matter is an Hypothesis.~Carl Jung

Matter is an hypothesis. When you say "matter," you are really creating a symbol for something unknown,
which may just as well be "spirit" or anything else; it may even be God.~Carl Jung, Psychology and Religion, Page 762

Carl Jung: I am no anti-Semite.

To Abraham Aaron Roback

Dear Sir, [Bailey Island, Maine?], 29 September 1936

I am sorry I cannot accept President Moore's kind invitation as I am leaving this country already Oct. 3rd.

Since we are bilingual in Switzerland my name is "Carl" as well as "Charles" (French), so there was not much of a mistake.

Concerning my so-called "Nazi affiliation" there has been quite anunnecessary noise about it.

I am no Nazi, as a matter of fact I am quite unpolitical.

German psychotherapists asked me to help them to maintain their professional organization, as there was an immediate danger that psychotherapy in Germany would be wiped out of existence.

It was considered as "Jewish science" and therefore highly suspect.

Those German doctors were my friends and only a coward would leave his friends when they are in dire need of help.

Not only did I set up their organization again but I made it clear that psychotherapy is an honest-to-God attempt and moreover I made it possible for Jewish German doctors, being excluded from professional organizations, to become immediate members of the International Society at least.

But nobody mentions the fact that so many perfectly innocent existences could have been completely crushed if I had not stepped in.

It is true that I have insisted upon the difference between Jewish and Christian psychology since 1917, but Jewish authors have done the same long ago as well as recently.

I am no anti-Semite.

From all this I gained neither honours nor money, but I am glad that I could be of service to those in need.

Faithfully yours,

C.G. Jung ~Carl Jung, Letters Vol. I, Page 219

Carl Jung across the web:

Blog: http: http://carljungdepthpsychology.blogspot.com/

Google+: https://plus.google.com/102529939687199578205/posts

Facebook: Group: https://www.facebook.com/groups/56536297291/

LinkedIn: https://www.linkedin.com/grp/home?gid=4861719&sort=recent&trk=my_groups-tile-flipgrp

Facebook Page: https://www.facebook.com/Carl-Jung-326016020781946/

Pinterest: https://www.pinterest.com/purrington104/

Red Book: https://www.facebook.com/groups/792124710867966/

Scoop.It: http://www.scoop.it/u/maxwell-purrington

Twitter: https://twitter.com/MaxwellPurringt

WordPress: https://carljungdepthpsychology.wordpress.com/

Great Sites to visit:
1. Jenna Lilla's Path of the Soul http://jennalilla.org/
2. Steve Jung-Hearted Parker's Jung Currents http://jungcurrents.com/
3. Frith Luton's Jungian Dream Analysis and Psychotherapy: http://frithluton.com/articles/

Carl Jung: From what psychic stratum do the immensely impressive ideas found in schizophrenia originate?

To Manfred Bleuler

Dear Colleague, 19 August 1950

Your kind letter with wishes for my birthday came as a surprise and joy.

I was very touched to receive such a cordial message from my old place of work, where everything that happened afterwards had its beginning.

All the more so as I have never had the pleasure of meeting you in your later years. I remember you only as a small boy at a time which for me lies in the far-off past.

All the more vivid in my memory are the impressions and the encouragement I received from your father, to whom I shall always be grateful.

Not only am I deeply indebted to psychiatry, but I have always remained close to it inwardly, since from the very beginning one general problem engrossed me: From what psychic stratum do the immensely impressive ideas found in schizophrenia originate?

The questions that resulted have seemingly removed me far from clinical psychiatry and have led me to wander all through the world.

On these adventurous journeys I discovered many things I never yet dreamt of in Burgholzli, but the rigorous mode of observation I learnt there has accompanied me everywhere and helped me to grasp the alien psyche objectively.

While thanking you for your cordial message I would also like to ask you to convey my gratitude to all those who were kind enough to sign your letter.

With collegial regards,

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. I, Pages 562-563

Carl Jung across the web:

Blog: http: http://carljungdepthpsychology.blogspot.com/

Google+: https://plus.google.com/102529939687199578205/posts

Facebook: Group: https://www.facebook.com/groups/56536297291/

LinkedIn: https://www.linkedin.com/grp/home?gid=4861719&sort=recent&trk=my_groups-tile-flipgrp

Facebook Page: https://www.facebook.com/Carl-Jung-326016020781946/

Pinterest: https://www.pinterest.com/purrington104/

Red Book: https://www.facebook.com/groups/792124710867966/

Scoop.It: http://www.scoop.it/u/maxwell-purrington

Twitter: https://twitter.com/MaxwellPurringt

WordPress: https://carljungdepthpsychology.wordpress.com/

Great Sites to visit:
1. Jenna Lilla's Path of the Soul http://jennalilla.org/
2. Steve Jung-Hearted Parker's Jung Currents http://jungcurrents.com/
3. Frith Luton's Jungian Dream Analysis and Psychotherapy: http://frithluton.com/articles/

Carl Jung: Fear not, I have not stripped you bare!

To J. Wilhelm Hauer

Dear Professor Hauer, 10 March 1936

By the same post I am sending you my little essay "Wotan."

Fear not, I have not stripped you bare!

I have only used your public figure to illustrate the nature of Ergriffenheit.

I have no desire to

stab anyone in the back.

But as a German you must put up with serving as a model of the German.

I have sincerely regretted that it was not possible for you to come here for your lecture.

We would have been able to talk about many things that cannot be dealt with by correspondence or by writing articles.

But I think I have honestly taken pains to understand the German phenomenon from outside, at least so far as this is possible for anyone who has experienced the same thing though in quite a different way.

With cordial regards,

Yours ever,

C.G. Jung ~Carl Jung, Letters Vol. I, Pages 211-212

Carl Jung: For us the zone of disturbance already begins with the concept of the "psychic."

Restriction to material reality carves an exceedingly large chunk out of reality as a whole, but it nevertheless remains a fragment only, and all round it is a dark penumbra which one would have to call unreal or surreal.

This narrow perspective is alien to the Eastern view of the world, which therefore has no need of any philosophical conception of super-reality.

Our arbitrarily delimited reality is continually menaced by the "supersensual," the "supernatural," the "superhuman," and a whole lot more besides.

Eastern reality includes all this as a matter of course.

For us the zone of disturbance already begins with the concept of the "psychic."

In our reality the psychic cannot be anything except an effect at third hand, produced originally by physical causes; a "secretion of the brain," or something equally savoury.

At the same time, this appendage of the material world is credited with the power to pull itself up by its own bootstraps, so to speak; and not only to fathom the secrets of the physical world, but also, in the form of "mind," to know itself.

All this, without its being granted anything more than an indirect reality. ~Carl Jung, CW 8, Pages 382-383

Carl Jung: The results obtained by this method can be interpreted in several ways

To Smith Ely Jelliffe

Dear Dr. Jelliffe, 26 February 1936

The reports of my seminars are mere protocols which are exclusively destined for members of the said seminars.

They wouldn't be fit for scientific use.

I don't think that my volume Wirklichkeit der Seele has any interest for you because it is merely psychological and
has nothing to do with your medical point of view.

I'm quite willing to answer your questions. I owe a great deal of mental stimulation and of knowledge to Janet, whose
lectures I followed in 1902 in Paris.

I also got a great deal from his books. I certainly owe a very important psychological point of view to his psychology.

I never denied the fact that my psychiatry comes from Bleuler's clinic.

I was there already in 1900.

The concept of the "Geftihlsbetonter Komplex" as it is used in the association test is really my own invention, if one doesn't
insist that the word "complex" has been used in many other ways before my time.

But I'm not aware that it has been used in the particular way I have been using it.

When you study Kraepelin' s experimental work about associations (Aschaffenburg, etc.) you don't find any systematic
consideration of this fact, nor in the experiments of Wundt's school.

I quite agree with you that normality is a most relative conception.

Yet it is an idea which you can't do without in practical life.

It is quite certain that from century to century or even from month to month our point of view changes, yet there is always a stock of
human beings or of facts which represents the average functioning, and which is called "normal."

If this conception didn't exist, we couldn't speak of something abnormal, by which term we express
the fact that certain functions or events are not conforming to the average course of events.

It is quite true that the reason why I couldn't continue to collaborate with Freud was that everything in his psychology was reductive,
personal, and envisaged from the angle of repression.

A thing which seemed to me particularly impossible was Freud's handling of dreams, which looks to me like a distortion of facts.

The immediate reason for my dissension was that Freud in a publication identified the method with his theory, a fact that seemed
inadmissible to me, because I am convinced that one can apply a scientific method without believing in a certain theory.

The results obtained by this method can be interpreted in several ways.

Adler for instance interprets neurosis in a very different way, and the same Freud's pupil Silberer has quite
clearly shown, independently of myself, that one can interpret in what he called an anagogic way.

I think a psychologist has to consider these different possibilities and it is my sincerest conviction that it is much too early for
psychology to restrict itself to a one-sided reductive point of view.

If you carefully study Freud's paper Die Zukunft einer Illusion you see what the results are.

Freudian psychology reaches into a field that simply cannot be reduced to Freudian premises, if one studies the actual facts without bias.

Yours truly,

C. G. Jung ~Carl Jung, Letters Vol. I, Pages 210-211

Wolfgang Pauli stops Dream Interpretation with Dr. Jung

Dear Dr. Jung, Zurich 7. 26. 1934

Since you conjured up the spirits of theoretical physics in "Seele url Tod" [Soul and Death], your paper concerning the interpretation of so-called
parapsychological phenomena, these spirits now seem to be gradually convening.

Jordan's essay, a copy of which is enclosed, was sent to me for appraisal by the publisher of the journal Die Naturwissenschaften.

He has certain misgivings about its publication, not because of the actual contents but because there is a risk that all sorts of incompetent people might get involved in the discussion.

However, this danger could possibly be mitigated by the addition of an appropriate editorial note to the essay.

As for the author, P. Jordan, I know him personally.

He is a highly intelligent and gifted theoretical physicist, certainly one to be taken seriously.

I do not know how he came to be involved with telepathic and related phenomena.

However, it may well be that his preoccupation with psychic phenomena and the unconscious in general is due to his personal problems.

These manifest themselves particularly in the symptom of a speech defect (stuttering), which almost made it impossible for him to pursue his career; this could have led to a certain fragmentation of his intellectual activities (he even feels that in his specialized field he has "run out of luck").

He seems to be familiar with some of Freud's writings, but probably not with yours.

I would be interested to hear your opinion on the contents of the essay, especially as Jordan's ideas seem to me to have a certain connection with your own.

In the last section 01 the essay in particular, he comes very close to your concept the collective unconscious.

Do not be put off by the word “positivistic"; it is unlikely that J's ideas have anything to do with any philosophical system, and I would suggest that he replace the word "positivist" with "phenomenological."

I do have certain misgivings about the picture (p. 12), according to which the conscious should be located as a "narrow borderline area" to the unconscious.

Might it not be preferable to advocate the view that the unconscious and the conscious are complementary (i.e., in a mutually exclusive relationship to each other), but not that one is part of the other?

Of course, I shall be happy to refer your works to the author.

Please forgive me for taking up your time by asking you for a (brief) written comment on the essay, but it may be of interest to you, even if there is nothing new
in it for you. (By the way, I do not need to have the copy returned.)

With regard to my own personal destiny, it is true that there are still one or two unresolved problems remaining.

Nevertheless, I feel a certain need to get away from dream interpretation and dream analysis, and I would like to see what life has to bring me from outside.

A development of my feeling function is, of course, very important to me, but it does seem to me that it could come about gradually through life itself, with the passage of time, and cannot emerge solely as the outcome of dream analysis.

Having given the matter much thought, I have come to the conclusion that I shall not continue with my visits to you for the time being, unless something untoward
should arise.

With my deepest thanks for all your trouble,

I remain

Yours sincerely,

W PAULI

Wolfgang Pauli's Letter to Professor Emma Jung

To Emma Jung (Zollikon-Zurich) 11 Oct. 1950

Dear Frau Professor,

In my work on Kepler, I once again came across the archetype of the lower chthonic Trinity (cf. the downward-reflected triangle with Fludd, which I projected at the time), which is familiar to me from old and recent dreams (in the form of the playing card the ace of clubs and in the form of three simple planks).

Ever since then, it has always aroused great interest whenever it crops up anywhere.

This summer I read the French reprint of the “Romans de la Table Ronde,” which Mr. Fierz showed me in Paris last spring.

My attention was immediately captured by the three wooden spindles (trois fusedux de bois) that appear in Merlin's story (i.e. p. 65).

This story (pp. 56--78) is an interesting myth in itself. The spindles, one of which is white, one red, and one green, are found on a mysterious revolving island.

The section on this island begins with the four elements, like so many alchemical treatises.

The spindles are then taken back to a tree that stems from a branch that Eve was allowed to take to Earth from the Tree of Paradise.

This earthly double of the Tree of Paradise was first white, then red, then green.

According to the myth, Solomon's wife had the spindles made from it and added them to David's sword.

The sword and the spindles travel for centuries by boat until they are finally found on this island.

To support the argument that the spindles are the archetype of the chthonic Trinity-which in this way, albeit in a special form, would be brought into relation with the Grail story-the following points can be put forward: The number 3 in the book quoted is often directly associated with the Trinity (see, e.g., p. 78), and the ship bearing the spindles and the sword is later (p. 364) claimed to be the Church.

The spindles have a chthonic origin (tree) and (as Mr. Fierz emphasized) are specifically feminine tools.

So they relate to the boat as the Trinity does to the Church.

What is new to me, however, is that this archetype is not represented here by three ordinary planks but by 3 spindles.

Spindles are not complete without spinners, but in the myth they are absent.

These absent spinners can probably be identified with the Fates (in the lexicon the Fates are mentioned under the word "fuseaux).

One has the feeling that in the myth these spinners have become the victims of a sort of Christian "censorship”;
when I say "censorship" I do not necessarily mean some external authority but a tendency on the part of the original narrator of the Grail story to suppress any heathen motif as not assimilable.

(Yet with Diana they have not gone very far in other places.)

This fits in with the fact that in the later story the spindles have no plausible purpose.

All it says is that Galahad sleeps with the 3 spindles in his bed before he sees the secret of the Grail and dies (see p. 379f.).

But Mr. Fierz pointed out to me that the revolving island also appears in Plato, at the end of "the State," where the 3 Fates sit round the "spindle of necessity."

Through this (albeit unstated) connection with the Fates, the fateful aspect of the archetype is emphasized.

As you have worked on the Grail legend in depth, whereas I have only read this one book, I should like to ask you whether and how the three spindles appear in other versions of the Grail legend.

I would of course be most interested to hear whether my attempt to interpret the spindles as the archetype of the 'lower Three" strikes you as plausible and supported by the material.

Thanking you in advance and with best wishes to Prof. Jung,

Yours sincerely,

[W PAULI] ~Wolfgang Pauli, Atom and Archetype, Pages 47-48

Wolfgang Pauli writes of Professor Emma Jung

Frau Professor Emma Jung:

I have studies both your works on the Grail legend and am now in a position to reply to your very instructive letter.

I should like to stress straightaway that I not only totally agree with your own interpretations of the Grail legend but that I am happy to see the general nature of a certain group of my dreams and, to a certain extent, even my fascination with the Grail legend as a confirmation of your views.

The following points are of crucial importance to me: the connection between the Grail and the quaternity
(Part I conclusion, and Part II, p. 51f., although the solution in Wolfram's version emerges as the more psychological one, whereas in the French versions the story ends tragically with the disappearance of the Grail; the reflection motif Christ-Judas or the seat of Christ-siege perilleux, representing the contrast between the upper and lower region; the interpretation of the Grail legend as an expression of the reception of Christianity
(assimilation processes) by the unconscious.

It can certainly be said that in this process the archetypes of the lower region (also the "lower Trinity") are
the ones that met with a good response initially, but later there was an attempt to eliminate this "lower" aspect by means of allegories along the lines of traditional Christianity.

I paid special attention to the fair-dark form of Merlin.

You yourself point out his "dual layer" - namely, "half Christian-human," "half devilish-pagan" (II, p. 76 [1960 edn., pp. 365-66/ 1tr., pp. 355-56])-and you go on to emphasize his need for redemption (II, p. 95 [1960 edn, p. 404/tr, p. 392].

It was also most useful to me to hear of Geofroy’s alternative depiction of Merlin as more of a natural creature.

In connection with this general interpretation of yours of the Grail legend, I would like to come back to the special question of the 3 spindles and matters directly connected with them.

You were kind enough to deal with this question in your letter, and we pursued the subject in our last brief conversation.

I think we are in full agreement that the “fusedux” do not necessarily have anything to do with spinning (and hence with the Fates), but that as prima materia processed by humans, and thanks to their connection
With the feminine (Solomon’s wife), they do belong to the lower region.

I now feel I must tell you about the earlier dream of mine, the one that actually led me to write to you about the 3 spindles in Boulanger this summer, I immediately felt myself transported back into the mood of the dream.

The river in the dream evidently corresponds to the mother’s lap, and in this an archetype has for me acquired what is so far a definitive form, namely, the fair-dark “dual-layers” one.

Incidentally, it has already appeared previously with wood, and on one occasion it brought me a circular piece of wood.

It is always the wood that has been treated by human beings that has a "magic” effect in my dreams, in contrast to the natural state of the prima materia.

This, together with the other dream experience described below, makes it seem likely that this is not just an external analogy between my dreams and the Grail myth but is a more far reaching identification of the relation of the archetype to consciousness, despite all the differences due to any problems arising from the time factor.

Just as a dream can be interpreted by being compared to a myth, a myth can equally well be understood by resorting to dreams.

The direction one chooses seems to depend on whichever of the two happens to be more familiar at the time.

It is with all this in mind that I should now like to attempt to describe to you the figure of the “stranger" (who in the dream under discussion emerged from the river but had already been there in another form); I shall do so as if it were a character from a story, although I shall be bringing in material not just from recent dreams but from dreams going back to 1946.

It is evidently the archetype of the “mana personality" or the "magician” (the only reason I do not call him the "wise old man" is that my figure is not old but is actually younger than myself).

Everything that Prof. Jung says about the "spirit Mercurius" fits him perfectly.

While reading your work, however, I saw that there is also an important analogy between this figure and Merlin (especially in Robert de Boron's version).

My dream figure is also "dual-layered"; on the one hand, he is a spiritual-light figure with superior knowledge, and on the other hand, he is a chthonic natural spirit.

But his knowledge repeatedly takes him back to nature, and his chthonic origins are also the source of his knowledge, so that ultimately both aspects turn out to be facets of the same “personality.”

He is the one who prepares the way for the quaternity, which is always pursuing him.

His actions are always effective, his words definitive, albeit oftern incomprehensible.
Women and children follow him happily, and he frequently tries to instruct them,

In fact, he regards everyone around him (especially me) as completely ignorant and uneducated compared with himself.

He does not reject the ancient writings on magic but simply regards them as a popular preliminary stage for people with not education (e.g. myself).

But now comes the really odd bit, namely, the analogy to the “Antichrist”: He is not an antichrist, but in a certain sense an “Antichrist,” “science” here meaning especially the scientific approach, particularly as it is taught in universities today.

This he sees as a sort of Zwinguri, as the place and symbol of his oppression, which (in my dreams) he occasionally sets fire to.

If he feels he is being disregarded, he does everything in his power to draw attention to himself, for example by means of synchronistic phenomena (which he calls “radioactivity”) or through moods of depression or incomprehensible affects.

Your observation (II, p. 86) "that ... the factor which brings on sickness or has any other unfavorable effect occurs when contents that are ready for consciousness and not taken over "literally hits the nail on the head.”

The "stranger's" attitude toward science is very similar to that of Ahasuerus toward Christianity: This
"stranger" is something that did not accept the scientific world picture about 300 years ago and is now running around autonomously in the collective unconscious like a loose cannon; in doing so it is becoming more and
more loaded with "mana" (especially when "up above," my branch of science, physics, has got somewhat bogged down).

The same thing can be said in a different way: When rational methods in science reach a dead end, a new lease of life is given to those contents that were pushed out of time consciousness in the 17th century and sank into the unconscious.

With the passage of time, they take possession of the ever-present original of the "mana personality" there, and this "mana personality" is ultimately so powerfully enveloped by these contents that its physiognomy is determined by that loose fragment that was rejected by the conscious back in the 17th century.

And yet, when all comes to all, the relationship of the "stranger" to science is not a destructive one, which is also true of Merlin's relationship to Christianity: He happily uses the terminology of modem science (radioactivity,
spin) and mathematics (prime numbers) but does so in an unconventional manner.

Inasmuch as he ultimately wishes to be understood but has yet to find his place in our contemporary culture, he is, like Merlin, in need of redemption.

It seems to me that for him the "bonfire" of liberation

will only bum in a form of culture that will be effectively expressed by the quaternity.

As far as I can see, it has not yet been determined in detail just when and how this will come about.

But it is probably such expectations that will for us replace that of the "Third Kingdom· by Gioacchino e Fiore [Joachim of Floris] 1 (II, p. 41 [1960 edn., pp. 325-26/tr., pp. 317-18]).

I hope that these remarks will have made clear the conformity of the situation of the archetypes to consciousness in the Grail legend, on the one hand, and in my dreams, on the other; if this is the case, my next "adventure”
with your letter will not be quite so unexpected.

I was at once both fascinated and excited by the description in your letter of the arrangement of the "fuseaux”l quoted from the texts.

There was an affective relationship and an emotional situation.

I began to consider the fact that it was really odd that the "spindles' were not rotating, even if they had nothing to do with spinning.

The whole thing struck me as a mechanism to prevent the spindles from rotating; the rotation was reserved much
more for the island than for the original form of the prima materia, which had emerged from the four elements and had remained untouched by human beings.

I discussed your letter-and this question in particular with C. A Meier, and he hit on the idea of looking up the role played by spindles in folklore.

What he found out was that sometimes a harmful "magic' influence is attributed to the rotating of the spindles, which is why it was forbidden on certain occasions (for example, when bringing in the harvest).

For me, this gave rise to the association "Rotating spindles-magic or sympathetic effect: A couple of nights later, I had the dream that you will find on the enclosed sheet; in it, surprisingly, the arrangement of the
"fuseaux” described on your letter is transformed into a pair of scales.

The meaning of the dream certainly has a lot to do with the problems discussed by Prof. lung in his latest treatise on synchronicity.

However, I would like to emphasize once again that it is impossible for the dream to have been influenced
by Prof. lung's new writings, which I have only just received.

The dream occurred quite a while earlier and is thus to be interpreted as a consequence of reading your letter.

Let me make it quite clear that I am not sending you the dreams because I expect you to interpret them.

Actually, [ am quite skeptical about "interpretations” of dreams of this nature.

What has worked best for me has been on the one hand "shedding as broad a light" as possible onto the context,
and reflecting on the general problems to be found in this context, and on the other hand observing the dreams over periods of several years.

This brings about a certain familiarity with the "point of view" of the unconscious and at the same time the long-lasting and gradual shifting of the point view of the unconscious.

But I actually wanted to inform you about the real reasons for my interest in the Grail legend, and as well the response you have triggered.

(I leave it to you to decide whether or not you wish to show Prof. Jung these two dreams.)

Once again, many thanks for your fine work (which I should like to hold on to for a while).

Best wishes to you and to Prof. Jung (to whom I shall write as soon as I have studied his latest work on synchronicity).

Yours, [W. Pauli] ~Wolfgang Pauli, Atom and Archetypes, Pages 49-53.

Wolfgang Pauli: Summer may well be a pleasant time, but it is one-sided and incomplete.

Dear Professor Jung Zollikon-Ziirich, 4 lune 1950

Further to our talk yesterday, I am sending you the texts of two dreams that occurred last year alter I had read your manuscript on the phenomenon of synchronicity.

These dreams are still on my mind in connection with my attitude to these phenomena.

I should like to add some comments to all the dreams (which for you will be part of the "material").

1) The time concept, which is the topic of the first dream, is not that of physics but that of the "dark anima."

It is an intuitive assessment of the characteristic features of an external situation, although it can also be linked up with the seasons.

What the position of the hand on a clock is to the physicist, the "situation of the pairs of opposites" is to this intuitive concept of time, namely, which are conscious and which are unconscious.

For example, when I wrote to you at the time of the dream that the scarab incident you described had probably taken place in March or September, it was –in the language of the dream-"the dark maiden who had made a short journey so as to define the time."

This time concept can be applied to external situations as well as to dream situations.

2) Applied to the first part of the second dream (before the "stranger" appears) it would mean, "It is summer."

The absence of the dark maiden in this dream (she appeared in later dreams) or-which is the same thing—the fact that there are only three children here and not four means that there is a preponderance of light on the feminine (i.e., feeling-intuitive) side.

The light-feminine is the erotic-spiritual and often appears as the preliminary stage of the formation of a concept, whereas the dark-feminine usually tends toward the realization of a situation in the material physical world (in external nature).

The absence of the latter is a certain lack of symmetry in the initial situation of the second dream.

Summer may well be a pleasant time, but it is one-sided and incomplete.

Incidentally, there were other dreams with four children in the autumn of 1948.

3) Apparently this must be directly conneted with the conflict-seemingly unsolvable on a rational basis between my conscious attitude and the unconscious one (the anima) towar the assessment of the two boys.

Unfortunately, I do not know what the two boys are.

In judging the younger boy however, I have been struck by my consciously dismissive attitude toward horoscopes and astrology, but this fragment of the dream probably has a more general meaning than that.

4) The situation that arises now apparently "constellates the archetype that is very familiar to me and appears as "the stranger."

His character is very much that of the so-called "psychopompos" and always dominates the whole situation, including the "anima."

He used to have two types of appearance, a light one and a dark one (the latter occasionally as a "Persian" in the
dream).

But in 1948 a further transformation took place with him, which brought the two poles of the pair-opposites closer together, so that be then appeared as a blond, but in a dark robe, or vice versa, yet clearly one and the
same man.

(Incidentally, be is not an old man, nor does he have white hair, but is rather younger.)

From your essay "Der Geist Mercurius (The Spirit Mercurius"' I learned a lot that helped me to understand this figure, since he plays a role similar to that of Mercury with the achemists.

In my dream language, he would be identified with the "radioactive nucleus.”

5) In the second dream recorded here, he makes important statements about the book which the light maiden is holding (he also says that he gave her the book).

With regard to this book, when I woke up I thought of the Wilhelm translation of the 1 Ching. (The gothic lettering indicates Germany, where the book was published.)

I often turn to it when interpreting dream situations.

For me, "normal" mathematics means algebra and especially differential and integral calculus; this of course does not exist in the I Ching.

However, elementary arithmetic often crops up there (e.g., divisibility by 4), and the 64 signs also excited Leibniz's mathematical imagination.

Bearing this in mind, one can actually describe the I Ching a "popular mathematics book.”

The · stranger also has the tendency-apart from the way he relates to physical terms-to represent the contemporary sphere of appIication of mathematics as inadequate.

He makes no distinction whatsoever between "physical" and ·psychic," and he also applies mathematics to what
we call "the hermetic world of the psyche."

The objection that this is qualitative and not quantitative is not necessarily valid, for on the one hand many
aspects of mathematics (such as topology) are also qualitative and not quantitative, and on the other hand whole figures are also a crucial factor in the psyche.

What is interesting is that generally "the stranger" does not use terms that are taken directly from your field of analytical psychology.

Here he usually substitutes physical terms, which he then uses unconventionally in an extended sense.

In the dream here, he now implies that the small fair maiden should be able to do mathematics as well as I can, and he makes it a sort of long-term task that she should learn it.

By way of contrast, he represents the "popular mathematics book" as being of a provisional nature.

So much for the material.

I believe it would be a major step forward in my attitude to the phenomenon of synchronicity if I could arrive at a correct interpretation of the two boys in the dream (and the conflict concerning the younger of the two).

It seems fairly obvious that the children-there are supposed to be four actually, and sometimes there were-should be linked with your function schema.

But I do not wish to get caught up in speculations that have no real foundation.

In Princeton, I unexpectedly had the opportunity to discuss the synchronicity phenomenon on several occasions.

In doing so, I preferred to use the term "meaning-correspondence" rather than "synchronicity," so as to place more emphasis on meaning rather than on simultaneity and to link up with the old "correspondentia."

Moreover, I made a point of stressing the difference between the spontaneous appearance of the phenomenon (as in your scarab report) and the induced phenomenon (by means of a preliminary treatment or a rite), as is the case with mantic practices ( I Ching or ars geomantics).

I wonder whether the two boys have anything to do with this distinction?

I am eagerly looking forward to your talk on 24June, and I hope that it will lead to an instructive discussion (e.g., on the concept of "natural laws in physics and the term "archetype" in psychology).

In the meantime, I send my best wishes,

Yours ever gratefully,

W. PAULI ~Wolfgang Pauli, Atom and Archetype, Pages 42-44

Dear Mr. Pauli, 22 June 1949

Quite a while ago, you encouraged me to write down my thoughts about synchronicity.

I have finally managed to get around to it and more or less collect my thoughts on the subject.'

I would be most grateful if you would be kind enough to cast a critical eye over it, covered as it is with question marks.

Nowadays, physicists are the only people who are paying serious attention to such ideas.

If you prefer to discuss it in person, maybe we could meet in the first week in July, when I shall already be in Bollingen.

I am more relaxed there, and we shall have more time to ourselves.

I would, however, appreciate it if you could briefly let me know beforehand what your general impression is.

I hope I am not encroaching too much on your valuable time.

Your opinion in this matter is so important to me that I have cast aside any misgivings I might have in that respect.

Thanking you in advance,

Yours sincerely,

[C. G. JUNG] ~Carl Jung, Atom and Archetype, Page 36

Wolfgang Pauli and the "Pauli Effect"

Dear Professor Jung, Zollikon-Zurich, 16 June 1948

When that amusing "Pauli effect" of the overturned vase occurred, on the occasion of the founding of the Jung Institute, I had the immediate and
vivid impression that I should "pour out water inside" ("innen Wasser ausgiessen" -to use the symbolic language that I have acquired from you).

Then when the connection between psychology and physics took up a relatively large part of your talk, it became even more clear to me what I was to
do.

The outcome of all this is the enclosed essay.

It is not intended for publication or for a lecture, especially as for me it is just the beginning of an examination of these problems; it could, however, serve as a basis for further discussion. (I would be very happy if it would be possible for you to spend a quiet evening in the second half of July discussing these problems with Dr. C. A. Meier and myself.)

But perhaps you prefer to communicate by letter by letter.

If the same set of problems is looked at from such different angles as those of psychology and physics, there are bound to be differences of opinion over certain details.

The main one for me still remains that I relate the fact of the representation of psychic circumstances to characteristics of the material, which was first proved by you in the case of alchemy.

Furthermore, I attempt to show that in this it is very easy for the unconscious to replace the alchemistic oven with a modem spectrograph.

This should come as less of a surprise to the psychologist than to the physicist: Whereas the latter soon jumps to the false conclusion that such symbolism is now invalid u a consequence of the strides made in our knowledge of matter, the former knows only too well how little the structure and tendency of the unconscious have been affected by the technological progress of the past 300 years.

Hoping to see you again at the Psychological Club on Saturday, I send my best wishes and remain,

Yours sincerely, W PAULI ~Wolfgang Pauli, Atom and Archetype, Pages 33-34

Carl Jung on "Sleep" - Anthology

At the same time it is an event that was repeated many times in history, for instance in the case of Caesar and Brutus. Through the myth is extremely old it is still a subject for repetition, as it expresses the simple fact that envy does not let mankind sleep in peace ~Carl Jung, CW 5, Para 42

to the realm of the Mothers. His life is a constant struggle against extinction, a violent yet fleeting deliverance from ever-lurking night. This death is no external enemy, it is his own inner longing for the stillness and profound peace of all-knowing non-existence, for all-seeing sleep in the ocean of coming-to-be and passing away. Even in his highest strivings for harmony and balance, for the profundities of philosophy and the raptures of the artist, he seeks death, immobility, satiety, rest. If, like Peirithous, he tarries too long in this abode of rest and peace, he is overcome by apathy, and the poison of the serpent paralyses him for all time. If he is to live, he must fight and sacrifice his longing for the past in order to rise to his own heights. And having reached the noonday heights, he must sacrifice his love for his own achievement, for he may not loiter. The sun, too, sacrifices its greatest strength in order to hasten onward to the fruits of autumn, which are the seeds of rebirth. ~Carl Jung, CW 5, Para 553

Nothing is so apt to challenge our self-awareness and alertness as being at war with oneself. One can hardly think of any other or more effective means of waking humanity out of the irresponsible and innocent half-sleep of the primitive mentality and bringing it to a state of conscious responsibility. ~Carl Jung; CW 6; Page 964.

The unconscious is the unknown at any given moment, so it is not surprising that dreams add to the conscious psychological situation of the moment all those aspects which are essential for a totally different point of view. It is evident that this function of dreams amounts to a psychological adjustment, a compensation absolutely necessary for properly balanced action. In a conscious process of reflection it is essential that, so far as possible, we should realize all the aspects and consequences of a problem in order to find the right solution. This process is continued automatically in the more or less unconscious state of sleep, where, as experience seems to show, all those aspects occur to the dreamer (at least by way of allusion) that during the day were insufficiently appreciated or even totally ignored in other words, were comparatively unconscious. ~Carl Jung, CW 8, Para 469

It would all be so much simpler if only we could deny the existence of the psyche. But here we are with our immediate experiences of something that is—something that has taken root in the midst of our measurable, ponderable, three dimensional reality, that differs mysteriously from this in every respect and in all its parts, and yet reflects it. The psyche could be regarded as a mathematical point and at the same time as a universe of fixed stars. It is small wonder, then, if, to the unsophisticated mind, such a paradoxical being borders on the divine. If it occupies no space, it has no body. Bodies die, but can something invisible and incorporeal disappear? What is more, life and psyche existed for me before I could say "I," and when this "I" disappears, as in sleep or unconsciousness, life and psyche still go on, as our observation of other people and our own dreams inform us. Why should the simple mind deny, in the face of such experiences, that the "soul" lives in a realm beyond the body? ~Carl Jung, CW 8, Para 671

Indeed, it seems a very natural state of affairs for men to have irrational moods and women irrational opinions. Presumably this situation is grounded on instinct and must remain as it is to ensure that the Empedoclean game of the hate and love of the elements shall continue for all eternity. Nature is conservative and does not easily allow her courses to be altered; she defends in the most stubborn way the inviolability of the preserves where anima and animus roam. . . . And on top of this there arises a profound doubt as to whether one is not meddling too much with nature's business by prodding into consciousness things which it would have been better to leave asleep. ~Carl Jung, CW 9ii, Para 35

For indeed our consciousness does not create itself it wells up from unknown depths. In childhood it awakens gradually, and all through life it wakes each morning out of the depths of sleep from an unconscious condition. It is like a child that is born daily out of the primordial womb of the unconscious." ~Carl Jung, CW 11, pp. 569 f.

Consciousness does not create itself-it wells up from unknown depths. In childhood it awakens gradually, and all through life it wakes each morning out of the depths of sleep from an unconscious condition. ~Carl Jung, CW 11, par. 935.

For the alchemist, the one primarily in need of redemption is not man, but the deity who is lost and sleeping in matter. ~Carl Jung, CW 12, Page 312.

The analogy with the extraction of the pneuma from the stone in the saying of Ostanes forces itself upon us. We are already familiar with the idea of pneuma as fire, and with Christ as fire and fire as the earth's inner counter-element; but the stone from which the spark is struck is also analogous to the rocky sepulchre, or the stone before it. Here Christ lay as one asleep or in the fetters of death during the three days of his descent into hell, when he went down to the ignis gehennalis, from which he rises again as the New Fire. ~Carl Jung, CW 12, Para 451

Since alchemy is concerned with a mystery both physical and spiritual, it need come as no surprise that the “composition of the waters” was revealed to Zosimos in a dream. His sleep was the sleep of incubation, his dream “a dream sent by God.” The divine water was the alpha and omega of the process, desperately sought for by the alchemists as the goal of their desire. The dream therefore came as a dramatic explanation of the nature of this water. The dramatization sets forth in powerful imagery the violent and agonizing process of transformation which is itself both the producer and the product of the water, and indeed constitutes its very essence ~Carl Jung, CW 13, Para 139

What we call fantasy is simply spontaneous psychic activity, and it wells up wherever the inhibitive action of the conscious mind abates or, as in sleep, ceases altogether. ~Carl Jung, CW 16, Para 125

In sleep, fantasy takes the form of dreams. But in waking life, too, we continue to dream beneath the threshold of consciousness, especially when under the influence of repressed or other unconscious complexes. ~Carl Jung, CW 16, Para 125

What we call fantasy is simply spontaneous psychic activity, and it wells up wherever the inhibitive action of the conscious mind abates or, as in sleep, ceases altogether. ~Carl Jung, CW 16, Para 125

In sleep, fantasy takes the form of dreams. But in waking life, too, we continue to dream beneath the threshold of consciousness, especially when under the influence of repressed or other unconscious complexes. ~Carl Jung; CW 16, Page 125.

He who sleeps in the grave of the millennia dreams a wonderful dream. He dreams a primordially ancient dream. He dreams of the rising sun. ~Carl Jung, The Red Book, Page 272

Through comprehending the dark, the nocturnal, the abyssal in you, you become utterly simple. And you prepare to sleep through the millennia like everyone else, and you sleep down into the womb of the millennia, and your walls resound with ancient temple chants. ~Carl Jung, The Red Book, Page 267.

I should not worry about all this localization talk. It's practically all foolishness, and a remnant of the old brain mythology like the explanation of sleep through the contraction of the ganglia, which is by no means more intelligent than the localization of the psyche in the pituitary gland. ~Carl Jung, Letters Vol. II, Page 161.

Now the weather is beastlier than ever, so that one can only huddle behind the stove. I busy myself chiefly with cooking, eating and sleeping. ~Carl Jung, Letters Vol. II, Page 163.

An interesting conversation never disturbs my sleep. Only an arduous talk to no purpose disturbs it. ~Carl Jung, Letters Vol. II, Page 197.

The apostles and the early Fathers of the Church had no easy life and moreover no Christian is meant to go to sleep in a safe pew. ~Carl Jung, Letters, Vol. II, Page 239.

A light sleep is certainly a favourable condition for the remembrance of dreams. ~Carl Jung, Letters Vol. II, Page 514

The same is the case in the West, where one makes futile attempts to give life to our Christian tenets; but they have gone to sleep. Yet in Buddhism as well as in Christianity there is at the basis of both a valid truth, but its modern application has not been understood yet. ~Carl Jung, Letters Vol. II, Pages 385-386.

No Christian is meant to sleep in a safe pew. . . . I have discovered in my private life that a true Christian is not bedded upon roses and he is not meant for peace and tranquility of mind but for war. ~Carl Jung, Letters Vol. II, Page 242.

But the detective stories were a rest, chiefly because they had no bearing on his [Jung’s]professional work; and he could sleep after reading them because they were not true. ~E.A. Bennet, Meetings with Jung, Page 187

In Sahasrara there is no difference. The next conclusion could be that there is no object, no God, there is nothing but Brahman. There is no experience because it is One, without a second. It is asleep, it is not, and that is why it is nirvana. ~Carl Jung, Kundalini Seminars, Page 59.

The Book that took Dr. Jung away from "The Red Book" aka "Liber Novus

[I worked on this book [The Red Book] for 16 years. My acquaintance with alchemy in 1930 took me away from it. The beginning of the end came in 1928, when Wilhelm sent me the text of the "Golden Flower," an alchemical treatise. There the contents of this book,found their way into actuality and I could no longer continue working on it.]

The Hui Ming Ching [The Book of Consciousness and Life]

(Translation and Commentary by Richard Wilhelm)

1. Cessation of Outflowing ~

If thou wouldst complete the diamond body with no outflowing,
Diligently heat he roots of consciousness and life.
Kindle light in the blessed country ever close at hand,
And there hidden, let thy true self always dwell.

[ The illustration found here in the Chinese text shows the body of a man. In the middle of the lower half of the body is drawn a germ cell by which the gateway of life is separated from the gateway of consciousness. In between, leading to the outside world, is the canal through which the vital fluids flow out. ]

The subtlest secret of the Tao is human nature and life (hsing-ming). There is no better way of cultivating human nature and life than to bring both back to unity. The holy men o ancient times, and the great sages, set forth their thoughts about the unification of human nature and life by means of images from the external world.; they were reluctant to speak of it openly without allegories. Therefore the secret of how to cultivate both simultaneously was lost one earth. What I show through a series of images is not a frivolous giving away pf secrets. On the contrary, because I combined the notes of the Leng-yen-ching on the cessation of outflowing and the secret thoughts of Hua-yen-ching with occasional references to the other sutras, in order to summarize them in this true picture, it can be understood that consciousness and life are not anything external to the germinal vesicle. I have drawn this picture so that companions pursuing the divine workings of the dual cultivation may know that in this way the true seed matures, that in this way the cessation of outflowing is brought about, that in this way the sheli [Satira, the firm, the immortal body] is melted out, that in this way the great Tao is completed.

But the germinal vesicle is an invisible cavern; it has neither form nor image. When the vital breath stirs, the seed of this vesicle comes into being; when it cease it disappears again. It is the pace which harbors truth, the altar upon which consciousness and life are made. It is called the dragon castle at the bottom of the sea, the boundary region of the snow mountains, the primordial pass, the kingdom of greatest joy, the boundless country. All these different names mean this germinal vesicle. If a dying man does not know this germinal vesicle, he will not find the unity of consciousness and life in a thousand births, nor in ten thousand aeons.

This germinal point is soemthig great. Before this our body is born of our parents, at the time of conception, this seed is first created and human nature and life dwell therein. The two are intermingled and form a unity, inseparably mixed like the sparks in the refining furnace, a combination of primordial harmony and divine law. Therefore it is said: "In the state before the appearance there is an inexhaustible breath". Furthermore it is said: "Before the parents have begotten the child, the breath of life is complete and the embryo perfect". But when the embryo moves and the embryo vesicle is torn, it is as if a man lost his footing on a high mountain: with a cry the man plunges down to earth, and from then on human nature and life are divided. From this moment human nature can no longer see life nor life human nature. And now date takes its course: youth passes over into maturity, maturity into old age, and old age into woe.

Therefore the Julia (Buddha Tathagata), in his great compassion, let the secret making and melting be known. He teaches one to re-enter the womb and create anew the human nature and life of the ego; he shows how spirit and soul (vital breath) enter the germinal vesicle, how they must combine to become a unity in order to complete the true fruit, just as the sperm and soul of father and mother entered into this germinal vesicle and united as one being in order to complete the embryo. The principle is the same.

Within the germinal vesicle is the fire of the ruler; at the entrance of the germinal vesicle is the fire of the minister; in the whole body, the fire of the people. When the fire of the ruler expresses itself, it is received by the fire of the minister. When the fire of the minister moves, the fire of the people follows him. When the three fires express themselves in this order a man develops. But when the three fires return in reverse order the Tao develops.

This is the reason that all the sages began their work at the germinal vesicle in which outflowing had ceased. If one does not establish this path, but sets up other things, it is of no avail. Therefore all the schools and sects which do not know that the ruling principle of consciousness and life is in this germinal vesicle, and which therefore seek it in the outer world, can accomplish nothing despite all their efforts to find it outside.

2. The Six Periods of Circulation in Conformity with the Law ~

If one discerns the beginning of the Buddha’s path,
There will be the blessed city of the West.
After the circulation in conformity with the law,
There is a turn upward towards heaven when the breath is drawn in.
When the breath flows out energy is directed towards the earth.
One time-period consists of six intervals (hou).
In two intervals one gathers Moni (Sakyamuni).
The great Tao comes forth from the center.
Do not seek the primordial seed outside!

The most marvelous effect of the Tao is the circulation in conformity with the law. What makes the movement inexhaustible is the path. What best regulates the speed are the rhythms (kuei). What best determines the number of the exercises is the method of the intervals (hou).

This presentation contains the whole law, and the true features of the Buddha from the West are contained in it. The secrets contained in it show how one gets control o the process by exhaling and inhaling, how the alternation between decrease and increase expresses itself in closing and opening, how one needs true thoughts in order not to deviate from the way, how the firm delimitation of the regions makes it possible to begin and to stop at the right time.

I sacrifice myself and serve man, because I have presented fully this picture which reveals the heavenly seed completely, so that every layman and man of the world can reach it and so bring it to completion. He who lacks the right virtue may well find something in it, but heaven will not grant him his Tao. Why not? The right virtue belongs to the Tao as does one wing of a bird to the other: if one is lacking, the other is of no use. Therefore there is needed loyalty and reverence, humaneness and justice and strict adherence to the five commandments [of Buddhism: Do not kill, steal, commit adultery, lie, nor drink alcohol nor eat meat]; then only does one have the prospect of attaining something.

But all the subtleties and secrets are offered in this Book of Consciousness and Life to be pondered and weighted, so that one can attain everything in its truth.

[ *** The drawing is intended to show the circulation of the streams of energy during the movement of breathing. Inhalation is accompanied by the sinking of the abdomen and exhalation by the lifting of it, but in these exercises the point is that we have a backward-flowing movement as follows: when inhaling, one opens the lower energy-gate and allows the energy to rise upward along the rear line of energy (in the spinal cord), and this upward flow corresponds to the time-intervals indicated in the drawing. In exhaling, the upper gate is closed and the stream of energy is allowed to flow downward along the front line, likewise in the order of the time-intervals indicated. Furthermore, it is to be noted that the stations for "washing" and "bathing" do not lie exactly in the middle of the lines, but that "washing" is somewhat above and "bathing" somewhat below the middle, as the drawing shows. ]

3. The Two Energy-Paths of Function and Control ~

There appears the way of the in-breathing and out-breathing of the primordial pass.
Do not forget the white path below the circulation in conformity wit the law!
Always let the cave of eternal life be nourished through the fire!
Ah! Test the immortal place of the gleaming pearl!

[ *** In the text there is another picture here which is very similar to the first. It shows again the paths of energy: the one in front leads down and is called the function-path (jen), and the one at the back leading upwards is the control-path (tu). ]

This picture is really the same as the one that precedes it. The reason that I show it again is so that the person striving for cultivation of the Tao may know that there is in his own body a circulation with the law. I have furnished this picture in order to enlighten companions in search of the goal. When these two paths (the functioning and the controlling) can be brought into unbroken connection, then all energy-paths are joined. The deer sleeps with his nose on his tail in order to close his controlling energy-path. The crane and the tortoise close their functioning-paths. Hence these three animals become at least a thousand years old. How much further can a man go! A man who carries on the cultivation of the Tao, who sets in motion the circulation in conformity with the law, in order to let consciousness and life circulate, need not fear that he is not lengthening his life and is not completing his path.

4. The Embryo of the Tao ~

According to the law, but without exertion, one must diligently fill oneself with light.
Forgetting appearance, look within and help the true spiritual power!
Ten months them embryo is under fire.
After a year the washing and baths become warm.

This picture will be found in the original edition of the Leng-yen-ching. But the ignorant monks who did not recognize the hidden meaning and knew nothing about the embryo of the Tao have for this reason made the mistake of leaving this picture out. I only found out through the explanations of adepts that the Julai (Tathagata) knows real work on the embryo of the Tao. This embryo is nothing corporeally visible which might be completed by other beings, but is in reality the spiritual breath-energy of the ego. First the spirit must penetrate the breath-energy (the soul), then the breath-energy envelops the spirit. When spirit and breath-energy are firmly united and the thoughts quiet and immobile, this is described as the embryo. The breath-energy must crystallize; only then will the spirit become effective. Therefore it is said in the Leng-yen-ching: "Take maternal care of the awakening and the answering". The two energies nourish and strengthen one another. Therefore it is said: "Daily growth takes place". When the energy is strong enough and the embryo is round and complete it comes out on the top of the head. This is what is called: the completed appearance which comes forth as embryo and begets itself as the son of the Buddha.

5. The Birth of the Fruit ~

Outside the body there is a body called the Buddha image.
The thought which is powerful, the absence of thoughts, is Bodhi.
The thousand-petal lotus flower opens, transformed through breath-energy.
Because of the crystallization of the spirit, a hundred-fold splendor shines forth.

In the Leng-yen-chou [Suramgama mantra] it is said: "At that time the ruler of the world caused a hundredfold precious light to beam from his hair knots. In the midst of the light shone the thousand-petal, precious lotus flower. And there within the flower sat a transformed Julai. And from the top of his head went ten rays of white, precious light, which were visible everywhere. The crowd looked up to the outstreaming light and the Julai announced: 'The divine, magic mantra is the appearance of the light-spirit, therefore his name is Son of Buddha'".

If a man does not receive the teaching about consciousness and life, how could there develop out of his own body the Julai, who sits and shines forth in the lotus flower and appears in his own spirit-body! Many say that the light-spirit is a minor teaching; but how can that which a man receives from the ruler of the world be a minor teaching? Herewith I have betrayed the deepest secret of the Leng-yen in order to teach disciples. He who receives this way rises at once to the dark secret and no longer becomes submerged in the dust of everyday life.

6. Concerning the Retention of the Transformed Body ~

Every separate thought takes shape and becomes visible in color and form.
The total spiritual power unfolds its traces and transforms itself into emptiness.
Going out into being and going into non-being, one completes the miraculous Tao.
All separate shapes appear as bodies, united with a true source.

7. The Face Turned to the Wall ~

The shapes formed by the spirit-fire are only empty colors and forms.
The light of human nature [hsing] shines back on the primordial, the true.
The imprint of the heart floats in space; untarnished, the moonlight shines.
The boat of life has reached the shore; bright shines the sunlight.

8. Empty Infinity ~

Without beginning, without end,
Without past, without future.
A halo of light surrounds the world of the law.
We forget one another, quiet and pure, altogether powerful and empty.
The emptiness is irradiated by the light of the heart and of heaven.
The water of the sea is smooth and mirrors the on in its surface.
The clouds disappear in blue space; the mountains shine clear.
Consciousness reverts to contemplation; the moon disk rests alone.

Carl Jung: There can be no doubt that Dr. X.'s statements are projections of his "Jewish" anima

To Jolande Jacobi

Dear Dr. Jacobi, 31 December 1941

I am sorry to be answering your letter only now.

Everything has got in arrears because all sorts of things have gone wrong.

Also the postal service here is very slow.

There can be no doubt that Dr. X.'s statements are projections of his "Jewish" anima.

This anima is anti-Semitic, i.e., feels the need to correct a Christianity that looks "Jewish."

Dr. X. is more Protestant than he suspects, like very many educated German Catholics.

Indeed at the time it needed merely the dogma of infallibility-tame enough and perfectly
logical in itself-to throw Germany into a veritable uproar and let loose a second schism.

The "Jewish" anima is therefore projected upon Jewesses, not because they are Jewish
but because they are still pagan in their eroticism, or at least this is suspected.

But this eroticism goes together with an unconsciousness which an intelligent Jewess does not have.

She upsets people by her heightened consciousness.

Naturally you have no hallucinations of memory, but Dr. X. has.

Of course these projections are all wrong, but they are symptoms of resistances due to the
above-mentioned unconscious assumptions.

It doesn't matter what your convictions are: you affect him as a Jewess.

Anyone who has unconscious assumptions must be treated like an insane person: one must
let him have them until he comes into conflict with himself.

You mustn't want to do anything with him, just let him talk.

Important conversations you should immediately note down at home so as to correct any
falsifications of memory.

You shouldn't worry about him too much, as you work far too intensively and penetratingly.

Don't forget that

you are playing the all-powerful mother role.

You must also be able to lose him, otherwise he will prove himself the eternal son by seeming
indispensable to the mother.

He detests this sweet submission and dependence and yet longs for them.

You can't have any total attitude to this paradox so you must treat him like a phenomenon
and want nothing for yourself.

Everything you give must be given as though given up for lost, that is, sacrificed.

If you have the feeling it's all been wasted, that is as it should be.

He wants to get out of his mother complex, so he has to experience it again on you.

And if you still haven't taken to your heels, perhaps he will discover the human
being in you. Interpret and explain nothing.

Watch your tongue, for it can sting.

I can receive you this coming Sunday at 10 a.m. in Kusnacht.

With best regards,

Yours, C.G. Jung ~Carl Jung, Letters Vol. I, Pages 308-309

To Jolande Jacobi

Dear Dr. Jacobi, 31 December 1941

I am sorry to be answering your letter only now.

Everything has got in arrears because all sorts of things have gone wrong.

Also the postal service here is very slow.

There can be no doubt that Dr. X.'s statements are projections of his "Jewish" anima.

This anima is anti-Semitic, i.e., feels the need to correct a Christianity that looks "Jewish."

Dr. X. is more Protestant than he suspects, like very many educated German Catholics.

Indeed at the time it needed merely the dogma of infallibility-tame enough and perfectly logical in itself-to throw Germany into a veritable uproar and let loose a second schism.

The "Jewish" anima is therefore projected upon Jewesses, not because they are Jewish but because they are still pagan in their eroticism, or at least this is suspected.

But this eroticism goes together with an unconsciousness which an intelligent Jewess does not have.

She upsets people by her heightened consciousness.

Naturally you have no hallucinations of memory, but Dr. X. has.

Of course these projections are all wrong, but they are symptoms of resistances due to the above-mentioned unconscious assumptions.

It doesn't matter what your convictions are: you affect him as a Jewess.

Anyone who has unconscious assumptions must be treated like an insane person: one must let him have them until he comes into conflict with himself.

You mustn't want to do anything with him, just let him talk.

Important conversations you should immediately note down at home so as to correct any falsifications of memory.

You shouldn't worry about him too much, as you work far too intensively and penetratingly.

Don't forget that

you are playing the all-powerful mother role.

You must also be able to lose him, otherwise he will prove himself the eternal son by seeming indispensable to the mother.

He detests this sweet submission and dependence and yet longs for them.

You can't have any total attitude to this paradox so you must treat him like a phenomenon and want nothing for yourself.

Everything you give must be given as though given up for lost, that is, sacrificed.

If you have the feeling it's all been wasted, that is as it should be.

He wants to get out of his mother complex, so he has to experience it again on you.

And if you still haven't taken to your heels, perhaps he will discover the human being in you. Interpret and explain nothing.

Watch your tongue, for it can sting.

I can receive you this coming Sunday at 10 a.m. in Kusnacht.

With best regards,

Yours, C.G. Jung ~Carl Jung, Letters Vol. I, Pages 308-309

Carl Jung: I think the night has descended upon Europe.

My dear Mrs. Mellon, 19 June 1940

Thank you for your friendly letter, which arrived today.

I send you these few words in haste, because this evening at 7 o'clock the last mail for U.S.A. will leave Switzerland.

From now on all communications will be interrupted.

I think the night has descended upon Europe.

Heaven knows if and when and under which conditions we shall meet again.

There is only one certainty-nothing can put out the light within.

Every good wish to you and to your husband!

Yours affectionately,

C.G. Jun g ~Carl Jung, Letters Vol. I, Pages 283-284

Carl Jung across the web:

Blog: http: http://carljungdepthpsychology.blogspot.com/

Google+: https://plus.google.com/102529939687199578205/posts

Facebook: Group: https://www.facebook.com/groups/56536297291/

LinkedIn: https://www.linkedin.com/grp/home?gid=4861719&sort=recent&trk=my_groups-tile-flipgrp

Facebook Page: https://www.facebook.com/Carl-Jung-326016020781946/

Pinterest: https://www.pinterest.com/purrington104/

Red Book: https://www.facebook.com/groups/792124710867966/

Scoop.It: http://www.scoop.it/u/maxwell-purrington

Twitter: https://twitter.com/MaxwellPurringt

WordPress: https://carljungdepthpsychology.wordpress.com/

Great Sites to visit:

1. Jenna Lilla's Path of the Soul http://jennalilla.org/

2. Steve Jung-Hearted Parker's Jung Currents http://jungcurrents.com/


3. Frith Luton's Jungian Dream Analysis and Psychotherapy: http://frithluton.com/articles/

Wolfgang Pauli: Space and time were virtually turned by Newton into God's right hand ...

Dear Professor Jung, Zollikon-Zurich, 23 December 1947

In reply to your letter of 9 Dec., I should once again like to confirm in writing that I truly welcome your wish to found an institute with the objective of cultivating and promoting the field of research that you have inaugurated; and I give my consent to my name being on the list of sponsors.

The way your research and alchemy coincide is to me serious evidence that what is developing is indicative of a close fusion of psychology with the scientific experience of the processes in the material physical world.

It is probably a long journey, one we are only just setting out on, and it will especially entail, as a modifying factor, constant criticism of the space-time concept.

Space and time were virtually turned by Newton into God's right hand (oddly enough, the position made vacant when he expelled the Son of God from there), and it needed an extraordinary mental effort to bring time and space back down from these Olympian heights.

Going hand in hand with this, apparently, is the criticism of the basic idea of classical natural science, according to which it describes objective facts to such an extent that there is absolutely no link between them and the researcher (objectifiability of the phenomena independently of the way in which they are observed).

Modem micro physics turns the observer once again into a little lord of creation in his microcosm, with the ability (at least partially) of freedom of choice and fundamentally uncontrollable effects on that which is observed.

But if these phenomena are dependent on how (with what experimental system) they are observed, then is it not possible that there are also phenomena (extra corpus) that depend on who observes them (i.e., on the nature of the psyche of the observer)?

And if natural science, in pursuit of the ideal of determinism since Newton, has finally arrived at the stage of the fundamental "perhaps” of the statistical character of natural laws (what enantiodromia!), then should there not be enough room for all those oddities that ultimately

Rob the distinction between “physics” and “psyche” of all its meaning (as with the distinction between “physics” and “chemistry”)?

I hope that the continuation of the research you have inaugurated in this field will bring solutions to these problems, and thus I also hope for closer contact between this field of research and the natural sciences than has hitherto been the case.

It was a great pleasure to talk to you again, especially as at the moment my attention is focused strongly on the influence of the archetypal concepts (or, as you once said, the “instinct of imagination”) on scientific definitions.

For me, the best way to make something clear to myself has always been to announce a lecture or a speech on the subjects in questions; and with this in mind, I hope that one or two lectures on Kepler (as an example( in the Psychologcal Club will get me off to a good start.

I shall look further into the sources your were kind enough to give me. I hope that I can bring alive for the public the collision between the magic-alchemistic and the )new in the 17th century) scientific way of thinking (a collision that I believe recurs on a higher level in the unconscious of modern man).

Once again, many thanks and kind regards.

Yours truly,

sincerely, W. PAULI ~Wolfgang Pauli, Atom and Archetype, Pages 32-33

Wolfgang Pauli: I shall try to allow the "anima" to have a greater say on the concept of time.

Dear Mr. Jung, 30 Oct. 1938

Many thanks for your letter.

The comment it contains on the dream is a confirmation of my own attitude to these problems, which basically tallies with your interpretation.

I shall try to allow the "anima" to have a greater say on the concept of time.

The first attempt of the "anima" to express her concept of time is to be seen in the fact that she produces these odd oscillation symbols.

The light and dark stripes must also probably be seen as falling into the same category of periodic symbols, as must the pendulum and the "little man" from the earlier material.

Perhaps you can substantiate them with some sort of historical material; but in the alchemical literature quoted in your essays I have not been able to find such material.

As you can see, I would like to "saddle" you with this problem as well.

As regards your request to be kept more or less up-to-date about my dreams, I'll come back to that later at some point.

I have a basically coherent series of dreams from the first half of 1937, which seems to have the character of initiation rites.

But it is always a good thing to allow some time to elapse before I work through the material, for I am then better able to distinguish between what is important and what is not.

I may take the liberty of sending you further material next spring.

Of the alchemical literature, it was especially the 17th century that aroused a certain interest, particularly Fludd, because of the symbols he
employs.

By the way, do you know Meyrink's novel Der Engel vom westlichen Fenster, which deals with the alchemy of this period (17th century)?

(I simply mention it because you made a point of quoting Meyrink in your 1935 essay ["Traumsymbole des Individuationsprozesses," in Eranos Jahrbuch 1935])·

Many thanks for your essay on the "Zosimos visions."

With kind regards,

Yours sincerely,

W. PAULI. ~Wolfgang Pauli, Atoms and Archetypes, Page 20


Dear Provessor 3 November 1938

As regards the “little man, “ we have evidence of that as far back as the earliest alchemical literature, particularly with Zosimos, where the anthroparia are to be found.

In connection with “pendulum,” one automatically thinks of medieval timepieces, where segments of time are represented by little men.

The personification of time can be found on a large scale in the identity of Christ with the church year, or in the identification of Christ with the serpent of the zodiac.

Moreover, you will find many representations of the planet or metal gods as little men, or children, in picture material, e.g.:

I. Symbolical Scrowle of Sir George Ripley. Ms. British Museum. Additional 10302.
2. Berthelot: Alchemistes Grecs.. Pat. I., p. 23.
3. Daniel Stolz v. Stolzenberg: Viridarium Chymicum, 1624. Fig. 50
4. Lacinius: Pretiosa Margarita, .1546. (in Colloquium nuncupatorius)
5. Museum Herm .1678. Liber Alze. P. 326("Quatuor corpora mas et masculus nominantur.")

With regard to the symbolism of periodicity in alchemy, nothing springs to mind at the moment, apart from the frequent reference to the importance of figures, weight, proportion, and duration of time.

The only regularity in the alchemical process that I know is the one going back to Creek times with its division into four. corresponding to the four elements. (Quatuor operationes, quatuor gradus caloris.)

I certainly know Meyrink's novel.

The John Dee [1527-1608] he deals with is a terrible speculator.

I have read a treatise by him on the Mona Hieroglyphica that is simply unbearable.

Incidentally, there is an English biography of him: Charlotte Fell-Smith, John Dee.

With kind regards,

Yours sincerely.

[C. G. Jung] ~Carl Jung, Atom and Archetype, Page 23.