Carl Jung: Jung maintained that no child is born a tabula rasa.

Jung maintained that no child is born a tabula rasa.

It is curious that, although this fact is well known and is now generally recognized in the innate “patterns of behavior” in animals, it still arouses strong opposition when it comes to human beings.

Both Freud and Adler, for instance, regarded the unconscious as a kind of rubbish heap onto which all that is found inconvenient is thrown, and that it therefore consists of material that once was conscious.

Jung fully recognized the existence of this layer, which he called the “personal unconscious,” but one of his greatest discoveries was the so-called “collective unconscious,” deep levels of the unconscious that are common to all mankind.

Jung once used a large colored diagram during a lecture to make the layers in the unconscious particularly clear.

The lowest level of all he called “the central fire” (life itself), and a spark from this fire ascends through all intervening levels into every living creature.

The next layer he called “animal ancestors in general,” and this is also represented in all the higher forms of life.

The next he called “primeval ancestors,” a level present in all mankind.

In the next layer the latter began to split up into large groups, such as Western or Asiatic man.

Key to Diagram

A. Individual (highest point)—Vermilion
B. Family—Crimson
C. Clan—Green
D. Nation—Yellow
E. Large group (e.g., Europe)—Ochre
F. Primeval ancestors—Light Brown
G. Animal ancestors in general—Dark Brown
H. Central fire—Vermilion

Up to this level the foundation, although it supplies most of the archetypal images which form the human “pattern of behavior,” is much the same in any individual belonging to the same large group; with the layer of the nation considerable differences appear.

We need only look at the present state of the world to see how difficult it is for the peoples of the various nations to understand each other, and I have been struck, during my long experience of the many people of different nationalities who were drawn to Jung, and who still come to the C. G. Jung Institute in Zürich, by how necessary it is to have at least some knowledge of the national layers in order to understand the individual. ~Barbara Hannah, Jung His Life and Work, Pages, 42-46

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/

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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/

4. Lance S. Owen Gnosis Archive http://gnosis.org/welcome.html

An interesting story about the Dean's wife at Yale University during Dr. Jung's Terry Lectures.

At the third [Terry Yale] lecture it was crowded with people standing and sitting everywhere.

‘Yet,’ he said, ‘it was very difficult stuff and probably none of them understood it; but they “got it” – the numinous quality.’

When he went out after the last lecture he found the Dean’s wife getting tea with tears streaming down her face.

C.G. thought it must be some domestic trouble.

She apologised and said she was crying.

‘Yes, I see,’ said C.G., and asked if he should withdraw.

‘Oh no,’ she answered, ‘I didn’t understand a word of it, but I feel it.’

‘That’s it,’ remarked C.G., ‘she got what was there – like the Mass – didn’t understand, but was in it.’ ~E.A. Bennet, Conversations with Jung, Pages 31-36

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/

4. Lance S. Owen Gnosis Archive http://gnosis.org/welcome.html

Barbara Hannah: The friendly goddess told him that only her father, Proteus, could tell them how they could get home.

Menelaus told Telemachus how his anima had taught him to deal with the situation when he was delayed on an island called Pharos, off the mouth of the Nile, by contrary winds.

He had reached the point of despair ( as it sometimes seems we have to do before we will face active imagination in its inexorable reality), for he had used up all his supplies.

His whole crew, as well as Helen and himself, were faced with starvation if the wind did not change.

One day, when he was walking on the shore in deep dejection, he was approached by the beautiful Eidothea, ''daughter of the mighty Proteus, the Old Man of the Sea."

First, she chided him severely for his lack of initiative in allowing himself to be cooped up on the island, where they were all growing weaker every day.

Menelaus assured her that he longed to leave, but could only think he must somehow have offended the immortals who were now denying him any favorable wind.

The friendly goddess told him that only her father, Proteus, could tell them how they could get home.

Menelaus must set a trap for him and force him to explain the whole situation.

Menelaus begged her to tell him how to '' catch this mysterious old being,'' and she then enlightened him as to what he should do.

The next morning he met her, with the three best men of his crew, as arranged, at daybreak.

They gathered at the mouth of the cave where Proteus always went for a midday nap which he only took after counting his seals, as a shepherd counts his sheep.

The goddess then covered all four men with the skins of four freshly flayed seals and laid them in lairs that she had scooped out in the sand, filling all their nostrils with a sweet-smelling stuff so that they could endure the stench of the ''monsters of the deep.''

She then left them to carry out her instructions by themselves.

All morning, as she had foretold, the seals came up "thick and fast" from the sea, and lay down in companies all around them.

At midday, the old man himself emerged, found all of his fat seals awaiting him and counted the four men, entirely unsuspiciously, among the rest.

Then he went into the cave for his midday sleep.

This was their moment.

He was hardly asleep before the four men jumped on him and held him fast.

As Eidothea had warned Menelaus, Proteus's "skill and cunning" had not deserted him and he transformed himself '' into a bearded lion and then into a snake and after that a panther and a giant boar.

He changed into running water too and a great tree in leaf.''

But they set their teeth and held him like a vice.

Then, as the goddess had foretold, at last he tired of his magic repertoire and took· his own form again.

Breaking into speech, he asked questions and allowed Menelaus to question him.

He then revealed that Menelaus had blundered in leaving Troy so quickly.

He should have stayed '' and offered rich sacrifices to Zeus and all the other gods" if he "wished to get home fast across the wine-dark sea.''

Now he could only return to Egypt in order to make "ceremonial offerings to the everlasting gods."

When Menelaus heard he must take "the long and weary trip over the misty seas to Egypt," he was heartbroken but, knowing there was no escape, he promised Proteus to do exactly as he advised.

Then he asked more questions, this time referring to the safety of his countrymen, whom he and Nestor had left behind at Troy.

After warning him that his tears would flow, Proteus gave him the information he wanted, of which I will mention two examples.

Agamemnon, Menelaus's brother, had been murdered an hour or two after reaching his home by the treachery of his wife and her love!'; Aegisthus (Clytemnestra was Helen's sister, for the two brothers had married two sisters).

The second fate I will mention was the most important to Telemachus.

His father, Odysseus, was unhappily imprisoned on a distant island by Calypso, the witch.

After staying some time in great luxury with Menelaus, Pallas Athene warned Telemachus that it was time he went home.

She guided him home by a circuitous route to avoid the trap to kill him that had been set by the infamous suitors.

Instead of letting him go home, she guided him to his loyal swineherd's cottage where he found his father (who had at last returned to Ithaca after nineteen years of wandering), disguised as a beggar.

My chief point in relating this material from the Odyssey is to show the importance of clinging fast to the first image that appears to us in an active imagination, not allowing it to escape us by quick transformations, as it still will do if it is left to itself.

But I have used a little more of the Odyssey than that which I cited in another book, so as to draw the reader's attention to the importance of a collaboration between the conscious and unconscious.

If he had not been helped by what we call the unconscious, which Homer depicts as the immortals, what chance would either Menelaus or Telemachus have had of getting back to his home?

Without the knowledge that Proteus gave him, would Menelaus ever have returned to Egypt, when he says it broke his heart to do so?

Yet only in Egypt could he get rich-enough sacrifices to appease the gods so that they would send him favorable winds.

And Telemachus would undoubtedly have been killed in the suitors' trap if he had not had the guidance of Pallas Athene.

All this is even clearer in the main story of the Odyssey, that of Odysseus himself, but we have seen enough to be able to see how the same immortals will still guide us today, though we call them by different names in our modern material.

I will try, in later chapters, to point out the parallels between the ancient Odyssey and our own efforts. ~Barbara Hannah, Encounters with the Soul: Active Imagination, Pages 23-26.

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/

Barbara Hannah on The Prophecies of Nostradamus

The Prophecies of Nostradamus

Jung says that the course of our religious history and an essential part of our psychic development could have been more or less accurately predicted - as regards time and content - from the precession of the equinoxes through the constellation of the Fishes.

An enantiodromia set in from the vertical Gothic striving toward the heights to a horizontal movement outwards, ushered in by the voyages of discovery and the rapidly increasing "conquest of nature."

The vertical was cut across by the horizontal ( one remembers that in many of the old representations of Pisces, one fish is vertical and the other horizontal), and man's spiritual development moved in what became increasingly obvious was an anti-Christian direction, leading to the present-day crisis whose outcome is still very dubious (par. 150).

With this background in mind, Jung then turns to Nostradamus.

I shall only summarize this very briefly, partly for the reasons already mentioned and partly because although I have tried more than once to study Nostradamus, we two somehow do not click!

Yet one must admit it is exceedingly interesting that, in a letter to Henry II of France, dated June 27, 1558, he prophesies that, founded on astrological basis, the year 1792, more than two hundred years later, will see a greater persecution of the Christian Church than there ever was in Africa, though at the time "everyone will think it a renovation of the age" (par. 151).

Nostradamus may have based his own calculations on earlier authorities, but it is certainly strikng that whereas an earlier prophecy said "1789" and Nostradamus said "1792," that both dates fall in the time of the French Revolution.

The enthronement of the Goddess of Reason in Notre Dame de Paris was indeed (as Jung has often also elsewhere pointed out) a dramatic event which proved to be an anticipation of an increasingly anti-Christian trend and yet was hailed at the time by many as a "renovation of the age," exactly as Nostradamus prophesied two hundred and thirty years before.

There was even a revolutionary calendar with a new system of dating - begun in September 1792 (par. 156).

Great stress is laid on the north, both by Nostradamus and the earlier authorities.

They would have been familiar with the idea ...... of the north as the abode of the devil.

This ideology goes right back to the Old Testament where Jeremiah says: "From the north shall an evil wind break forth upon all the inhabitants of the land" (J er. 1: 14), and Isiah speaks of Lucifer as intending to exalt his throne above the stars of God and to sit on the mount of assembly in the far north (Isa. 14:12) (par. 157).

The Benedictine monk, Rhabanus Maurus (ninth century) says that the "north wind is the harshness of persecution" and "a figure of the old enemy."

He adds that it is obvious that the north signifies the devil because it is said in Job: "He stretcheth out the north, over the empty space, and hangeth the earth upon nothing" (Job 26:7).

Rhabanus Maurus interprets this as meaning that "God allows the devil to rule the minds of those who are empty of his grace" (par. 157).

Jung quotes St. Augustine and several other authorities who identify the north and the devil and adds that it is hardly surprising that Nostradamus and his predecessors warn us concerning "a usurper from the north" when they prophesy the coming of the Antichrist. Luther had promptly been greeted as the Antichrist, which is probably why Nostradamus speaks of "the second Antichrist" who is to appear after the year 1792.

Jung just mentions that we should not forget how much capital the Nazis tried to make out of the idea that Hitler was completely the work of reformation which Luther left incomplete. (As Jung has often pointed out elsewhere, Nazi Germany was an example par excellence of the process of individuation happening unconsciously and automatically and therefore negatively.) (par. 159)

Jung ends the chapter by saying that, given the existing astrological data and the possibilities then extant of interpreting them, it was not difficult for Nostradamus to predict the imminent enantiodromia of the Christian eon; but by doing so he already stood himself in the anti-Christian phase and served as its mouthpiece.

[The German is stand er selber schon in der antichristlichen Phase drin - literally translated, he thus stood already in the anti-Christian phase. The English translation "placed himself firmly" is misleading here, as it sounds as though Nostradamus did this consciously which was, of course, not the case. Now this is a very common intellectual error that arises from the prejudice that there is no unconscious which has a genuine effect upon us, but that we do everything consciously.]

[We can see this same process as one sees here in Nostradamus in ourselves if we look back on the time when we first came into contact with Jungian psychology. Our dreams then will show us how much our unconscious standpoint was changed, though our conscious lagged behind. It is often particularly clear in the transference, which can be in full bloom years before we realize it.] ~Barbara Hannah, Aion, Lectures on Aion, Pages 47-49

The Most Significant Stimulus Derived From C.G. Jung by Barbara Hannah

The Most Significant Stimulus Derived From C.G. Jung by Barbara Hannah

As has been repeatedly pointed out in the press since the death of C. G. Jung, the most striking thing about him was that he was never content to leave any idea as a mere idea, but always tried it out in his own life, so that he himself was his own living psychology.

Therefore every contact with him was a challenge and a stimulus which revealed one-often very painfully-to oneself.

Nevertheless, I welcomed the question: 'What is the most significant stimulus that each contributor has derived from C. G. Jung?' for it forced one to reflect on these stimuli and on where they had had the most far-reaching effect.

Looking back, I see the strongest stimulus for myself in something he said in a lecture in 1938.

Jung was speaking on a Tibetan text, 'Shri-Chakra-Sambhara Tantra', where, after the Yogin' s statement: 'I am Buddha' (meant, as Jung pointed out, in the sense of: 'I as the Eternal
Being am Buddha'), the senses and emotions rise up to contradict the Yogin angrily.

The Yogin must meditate on these as five male Devatas: delusion, anger, greed, miserliness, and jealousy.

Jung showed several pictures where such situations are depicted in the form of small figures coming out of the Yogin' s head.

He then pointed out what a high degree of culture such a picture revealed: the ability to objectify and personify the chaotic emotions in a form where it was then possible to have it out, and even to come to terms, with them.

He added that this culture was entirely unknown in the West.

Back in 1930, Mrs. Jung had drawn my attention to the fact that it was possible to come to terms with negative emotions and to find a value in them.

They should not be repressed but rather related to and given a voice, in order that we should learn what it was they really wanted (cf. Jung, 1916).

I realized the importance of this point of view and tried-without much success-to apply it.

But when Jung spoke of this Eastern culture, I felt that it rang a bell which was heard by all the different parts of my psyche, and that now a conscious effort, to find a Western equivalent to this Eastern culture, might meet with co-operation, instead of as before with opposition, from the unconscious.

Of course, Jung had already found a Western equivalent in the method of active imagination; however, just as he was never content to leave an idea in the head without integrating it in his life, we cannot afford to take over his ideas ready-made, but must experiment with and suffer from them until we find a form to which our own unconscious will respond.

I had already done a lot of active imagination before this far-reaching stimulus occurred, but evidently in too imitative a way, for, though it had made a lot of sense on the upper levels, so to speak, it had left the foundation such basic unruly things as rage, resentment, ambition, and jealousy-untouched.

They had just moved their quarters, as it were, and gone into new hiding-places, but fundamentally they were quite unmoved.

It was the idea that the East had actually built up a culture on the objectivation of those negative inner emotions and senses, which Christianity dismissed as unworthy and sinful, that opened up a new possibility to me.

I knew it was no longer effective in the East-except in a few exceptional individuals-just as the Christian method of resisting sin is no longer effective in the West.

I had long since despaired of the latter being in any sense my way; but what if one tried the former?

Not indeed as the East did-for its dogma is always too far from our Western make-up-but subjectively, encouraged by the fact that the East had found this way of dealing with the negative so effective that it had founded a kind of dogma on it.

This felt much more hopeful than the Western denial of sin, and the fact that I knew I could not imitate the East encouraged me to have it out with my own unconscious and to search for an individual form of active imagination which would appeal to the negative as well as the positive side of my unconscious.

The original stimulus in 1938 was greatly strengthened about ten years later by something which Jung said in a discussion at the Psychological Club in Zurich.

He was asked if he thought that the atom bomb would be used, and replied that he thought it would depend on how many people could stand the tension of the opposites in themselves.

If enough could stand this tension, he thought atomic war might just be avoided ( on the principle of the rainmaker of Kiaochow (cf. Read, 1960)).

But if that were not the case and the atom bomb were to be used on a large scale, he had little doubt that our culture would be entirely destroyed.

It is obvious that, to stand the tension of the opposites, it is necessary to know both of them in ourselves, and, because of nearly 2,000 years of the Christian point of view towards evil
( which is written in our blood, however much or little Christian teaching we may have received in our youth), the negative pole usually seems the most difficult to realize.

Ever and again it projects itself beyond the Iron Curtain and we see ourselves

merely as its helpless victims. But as Jung says in the Psychology of the Transference (1946, C.W.,16, p.302): 'Can we ever really endure ourselves? "Do unto others ... "-this is as true of evil as of good.'

The threat of atomic war is far more acute today than it was in the late 'forties, and outwardly most of us are only able to wait passively to see what happens.

But Jung's suggestion, that if enough of us can stand the tension of the opposites in ourselves the situation might yet be saved, gives us an impetus and a chance to lay 'an infinitesimal grain in the scales of humanity's soul', as Jung himself expressed it in another connection (Jung, 1946, C.W., 16, p. 234). ~Barbara Hannah, Contact with Jung, 129-130

Carl Jung: "Jung: His Life and Work" by Barbara Hannah Quotations

You see, he [Carl Jung] never took anything from me to give to Toni, but the more he gave her the more he seemed able to give me. ~Emma Jung, Jung: His Life and Work by Barbara Hannah, Page 119.

But looking at the buildings which had sprung up like mushrooms all around his garden, he once said to me sadly: “When I look at all that, I feel I have outlived my age.” ~Barbara Hannah, Jung: His Life and Work, Page 28

As long as he was still of the required age, Jung was very enthusiastic about his military service. ~Barbara Hannah, Jung: His Life and Work, Page 31

And, though he was as a rule not musical, if someone began to sing an old military song, he Would join in with the enthusiasm of a boy. ~Barbara Hannah, Jung: His Life and Work, Page 31

Jung often used to say that it is the fate of neutrals to be abused by both sides. ~Barbara Hannah, Jung: His Life and Work, Page 37

The dream at the end of Jung’s school days taught him that he must leave his No. 2 personality behind and go out into the world exclusively in his No. 1 personality. ~Barbara Hannah; Jung: His Life and His Work, Page 306

He could never deny the existence of his No. 2 personality nor of the latter’s eternal world, but during the whole of his time at Basel University and during the nine years at Burghölzli he gave his full attention to No. 1 and its world: the outer. ~Barbara Hannah; Jung: Life and His Work, Page 306

Barbara Hannah on Active Imagination

Barbara Hannah on Active Imagination


Barbara Hannah was born in England but went to Zurich in 1920 to study with Carl Jung. She lived in Switzerland the rest of her life and was a practicing psychotherapist and teacher at the C. G. Jung Institute. She was the author of Encounters with the Soul: Active Imagination. Many of her major observations about Active Imagination recorded in that book are listed below:

Jung (Re)Discovers Active Imagination

Hannah gives credit to Jung for discoverying, not inventing Active Imagination “for active imagination is a form of meditation which man has used, at least from the dawn of history, if not earlier, as a way of learning to know his God or gods. (p.3)”

Jung Finds Dreams An Inadequate Method

“It was only when he was confronted with so many of his own dreams which he could not understand that he learned how completely inadequate the method really was (dream analysis), and was therefore obliged to search further. (p.4)”

Active Imagination is Hard Work

“Above all, we must realize that active imagination is hard work…we undertake it in order to open negotiations with everything that is unknown in our own psyche…our whole peace of mind depends on these negotiations; otherwise, we are forever a house divided against itself, distressed without knowing why and very insecure because something unknown in us is constanstly opposing us. As Jung writes in Psychology and Alchemy: “We know that the mask of the unconscious is not rigid—it reflects the face we turn towards it. Hostility lends it a threatening aspect, friendliness softens its features. (p.6)”

Don’t Take The Figures Of Living Persons Into The Process

“…one should never take the figures of living people into one’s fantasies. As soon as there is any temptation to do this, we should stop and very carefully inquire again into our motives…it is likely we trying to use the unconscious for our own personal ends…Here, we come to the great fundamental difference between using active imagination in the right or wrong way. The question is: Are we doing it honestly to try to reach and discover our own wholeness, or are we dishonestly using it as an attempt to get our own way? The latter use may apparently be very successful for a time, but sooner or later it always leads to disaster. (p.12)”

Jung Never Interfered With Active Imagination

“The analyst should interfere with active imagination as little as possible. When I was being analyzed by Jung, he always wanted to hear if I had done any active imagination, but after listening carefully to any that I had done, he never analyzed it or commented on it at, all…Following that, he always asked for dreams and analyzed them with the greatest care. This was to avoid influencing the active imagination, which should always be allowed to develop in its own way. (p.13)”

When The Time Is Right

“…I seldom encourage people who are working with me to do active imagination in their early analysis; rather, I do my best to focus their attention on the reality of the unconscious until I feel that they really know from experience that they are dealing with something which is just as real as the outside world. (p.13).”

How To Do Active Imagination (p.16-21)

1. Be alone and free of disturbances.

2. Sit down and concentrate on seeing or hearing whatever comes up from the unconscious. This means learning how to let the images to gain in intensity (over our usual thoughts) and to be expressed freely. “Jung once told me that he thought the dream was always going on in the unconscious, but that it usually needs sleep and the complete cessation of attention to outer things for it to register in consciousness at all. There is one very important rule that should always be retained in every technique of active imagination…we must give our full, conscious attention to what we say or do, just as much—or even more—that we would in an important outer situation. This will prevent it from remaining passive fantasy.”

3. When this is accomplished, “the image must be prevented from sinking back again into the unconscious, by drawing, painting or writing down whatever has been seen or heard…Images must not be allowed to change like a kaleidoscope. If the first image is a bird, for instance, left to itself it may turn with lightning rapidity into a lion, a ship on the sea, a scene from a battle, or whatnot. The technique consists of keeping one’s attention on the first image and not letting the bird escape until it has explained why it appeared to us, what message it brings us from the unconscious, or what it wants to know from us. “

4. “Some people cannot get into touch with the unconscious directly. An indirect approach that often reveals the unconscious particularly well, is to write stories, apparently about other people. Such stories invariably reveal the parts of the storyteller’s own psyche of which he or she is completely unconscious.”

5. Another technique in dealing with the unconscious is through conversations with contents of the unconscious that appear personified. “Jung used to say that, as a rule, this was a later stage in active imagination…”

Source: Hannah, Barbara. Encounters with the Soul: Active Imagination, (Sigo, 1981).

Dr. Jung’s Vision that is not in "Memories."

There was also a vision or experience - not men􀢢oned in Memories - which he described to Emma Jung and myself very vividly, when I visited him in the hospital during his early convalescence.

he told us then that as he was recovering from the very worst of his illness, he felt that his body had been dismembered and cut up into small pieces.

Then, over quite a long period, it was slowly collected and put together again with the greatest care. Barbara
Hannah, “Hannah,” Page 283.

Barbara Hannah’s first visit to Bollingen

Toni paid back hospitality by asking Jung to invite me to Bollingen.

I was frankly terrified when I first arrived at the Tower.

It was very cold weather and Jung was cooking in his original round kitchen in a long Oriental robe which he o􀁛en wore in cold weather.

He looked like a picture I had once seen of an old alchemist at work among his retorts.

He looked more whole than ever. . . . Toni, who was also staying there, just gave me some tea and told me to take a chair by the fire and watch Jung cook, then busied herself with fetching the things he asked for and her own jobs.

Jung was en􀢢rely engrossed in some absorbing cooking and in watching the fire. (He was a most unusually good cook and used in those days to cook the most complicated dishes.

I remember one sauce with no fewer than sixteen ingredients!)

I did not yet know him well enough to feel it as a companionable silence (which I learned later to enjoy more than anything), so a􀁛er two or three hours I took an opportunity, when he did not seem quite so engrossed to murmur: "I am scared stiff."

Although only a faint amused smile indicated that he had even heard my remark, the ice was broken and I began to feel at home.

After a bit he gave me an aperirif. . . then I even got a small job or two to do, and finally we were ready to sit down at the round table.

The marvelous food and wine rapidly banished my fear, though I was fortunate enough still to say nothing, except for a few appreciative grunt-like murmurs while we were eating.

That was indeed fortunate because as I learned later Jung hated to talk while he was eating a really good meal.

(He used to quote his mother, who said that chatteering was disrespectful to good food.)

The only remark I remember him making during that first meal was: "Oh, well, you already know how to enjoy your food, that is one thing (emphasis on the one!)

I shall not have to teach you!" Barbara Hannah, “Jung”, Page 199.

Carl Jung hearing of the death of Toni Wolff.

Outwardly he kept extremely calm, so that both his wife and his secretary told me they thought he had over-come the shock after a few days, but from my notes for April 1953, I see that he said himself that his pulse was still between eighty and 120; moreover this trouble continued for some me.

He had been helped, it is true, by seeing Toni in a dream. .. on Easter Eve, looking much taller and younger than she had been when she died, and exceedingly beautiful.

She was wearing a frock of all the colors of a bird of paradise, with the wonderful blue of the kingfisher as the most emphasized color.

He saw just her image, there was no ac􀢢on in the dream, and he was especially impressed by having dreamed it on the night of the resurrection. Barbara Hannah, “Jung,” Page 313.