PART 2 OF 3 (CH. 11 CONT'D.)
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Notes:1. Medieval manuscripts were numbered by folios instead of pages. The front side of the folio is the recto (the right-hand page of an open book), and the back is the verso (the left-hand of an open book). In Liber Primus, Jung followed this practice. He reverted to contemporary pagination in Liber Secundus.
2. In 1921, Jung cited the first three verses of this passage (from Luther's Bible), noting: "The birth of the Savior, the development of the redeeming symbol, takes place where one does not expect it, and from precisely where a solution is most improbable" (Psychological Types, CW 6, §439).
3. In 1921, Jung cited this passage, noting: "The nature of the redeeming symbol is that of a child, that is the childlikeness or presuppositionlessness of the attitude belongs to the symbol and its function. This 'childlike' attitude necessarily brings with it another guiding principle in place of self-will and rational intentions, whose 'godlikeness' is synonymous with 'superiority.' Since it is of an irrational nature, the guiding principle appears in a miraculous form. Isaiah expresses his connection very well (9:5) ... These honorific titles reproduce the essential qualities of the redeeming symbol. The criterion of 'godlike' effect is the irresistible power of the unconscious impulses" (Psychological Types, CW 6. §442-43).
4. In 1955/56, Jung noted that the union of the opposites of the destructive and constructive powers of the unconscious paralleled the Messianic state of fulfillment depicted in this passage (Mysterium Coniunctionis, CW 14, §258).
5. In Goethe's Faust, Faust says to Wagner: "What you call the spirit of the times / is fundamentally the gentleman's own mind, / in which the times are reflected" (Faust I, lines 577-79).
6. The Draft continues: "And then one whom I did not know, but who evidently had such knowledge, said to me: 'What a strange task you have! You must disclose your innermost and lowermost. / This I resisted since I hated nothing more than that which seemed to me unchaste and insolent" (p. 1).
7. In Transformations and of the Libido (1912), Jung interpreted God as a symbol of the libido (CW B. §111). In his subsequent work, Jung laid great emphasis on the distinction between the God image and the metaphysical existence of God (cf. passages added to the revised retitled 1952 edition, Symbols of Transformation, CW 5, §95).
8. The terms hinubergehen (going across), Ubergang (going-across), Untergang (down-going), and Brucke (bridge) feature in Nietzsche's Zarathustra in relation to the passage from man to the Ubermensch (superman). For example, "What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is a going-across and a down-going. / I love those who do not know how to live except their lives be a down-going, for they are those who are going over" (tr. R. Hollingdale [Harmondsworth: Penguin, 1984], p. 44, tr. mod; words are as underlined in Jung's copy).
9. Jung seems to be referring to episodes that occur later in the text: the healing of Izdubar (Liber Secundus, ch. 9), and the drinking of the bitter drink prepared by the solitary (Liber Secundus, ch. 20).
10. The Draft continues: "Who drinks this drink will never again thirst for this world nor for the afterlife since he drank crossing and completion. He drank the hot melting river of life which congeals to hard ore in his soul and awaits new melting and mixture" (p. 4).
11. The calligraphic volume has: "This supreme meaning."
12. The Draft continues: "He who knows understands me and sees that I am not lying. May each one inquire of his own depth whether he needs what I say" (p. 4).
13. Lit. Vermessener. This also carries the connotation of the adjective vermessen, that is, a lack or loss of measure, and thus implies overconfidence, presumptuousness.
14. A reference to the vision that follows.
15. The Corrected Draft has: "I Beginning" (p. 7).
16. Jung discussed this vision on several occasions, stressing different details: in his 1925 seminar Analytical Psychology (p. 42f ), to Mircea Eliade (see above, p. 201), and in Memories (pp. Jung was on the way to Schaffhausen, where his mother-in-law lived; her fifty-seventh birthday was on October 17. The journey by train takes about one hour.
17. The Draft continues: "with a friend (whose lack of farsightedness and whose improvidence I had in reality often noted)" (p. 8).
18. The Draft continues: "my friend, however, wanted to return on a small and slower ship, which I considered stupid and imprudent" (p. 8).
19. The Draft continues: "and there I found, strangely enough, my friend, who had evidently taken the same faster ship without my noticing" (pp. 8-9).
20. Ice wine is made by leaving grapes on the vine until they are frozen by frost. They are then pressed, and the ice is removed, leading to a highly concentrated delectable sweet wine.
21. The Draft continues: "This was my dream. All my efforts to understand it were in vain. I labored for days. Its impression, however, was powerful" (p. 9). Jung also recounted this dream in Memories (p. 200).
22. See introduction, p. 201.
23. In the Draft, this is addressed to "my friends" (p. 9).
24. Cf. the contrast to John 14:6: "Jesus said unto him, I am the way, the truth and the life: no man cometh unto the Father, but by me."
25. The Draft continues: "This is not a law, but notice of the fact that the time of example and law, and of the straight line drawn in advance has become overripe" (p. 10).
26. The Draft continues: "My tongue shall wither if I serve up laws, if I prattle to you about teachings. Those who seek such will leave my table hungry" (p. 10).
27. The Draft continues: "only one law exists, and that is your law. Only one truth exists, and that is your truth" (p. 10).
28. The Draft continues: "One should not turn people into sheep, but sheep into people. The spirit of the depth demands this, who is beyond present and past. Speak and write for those who want to listen and read. But do not run after men, so that you do not soil the dignity of humanity -- it is a rare good. A sad demise in dignity is better than an undignified healing. Whoever wants to be a doctor of the soul sees people as being sick. He offends human dignity. It is presumptuous to say that man is sick. Whoever wants to be the soul's shepherd treats people like sheep. He violates human dignity. It is insolent to say that people are like sheep. Who gives you the right to say that man is sick and a sheep? Give him human dignity so he may find his ascendancy or downfall, his way" (p. 22) .
29. The Draft continues: "This is all, my dear friends, that I can tell you about the grounds and aims of my message, which I am burdened with like the patient donkey with a heavy load. He is glad to put it down" (p. 12).
30. In the text, Jung identifies the white bird as his soul. For Jung's discussion of the dove in alchemy, see Mysterium Coniunctionis (1955/56) (CW 14, §81).
31. The Corrected Draft has: "First Nights" (p. 13).
32. The Handwritten Draft has: "Dear Friends!" (p. 1). The Draft has "Dear Friends!" (p. 1). In his lecture at the ETH on June 14, 1935, Jung noted: "A point exists at about the thirty-fifth year when things begin to change, it is the first moment of the shadow side of life, of the going down to death. It is clear that Dante found this point and those who have read Zarathustra will know that Nietzsche also discovered it. When this turning point comes people meet it in several ways: some turn away from it; others plunge into it; and something important happens to yet others from the outside. If we do not see a thing Fate does it to us" (Barbara Hannah, ed., Modern Psychology, Vol. 1 and 2: Notes on Lectures given at the Eidgenossiche Technische Hochschule, Zurich, by Prof Dr. C. G. Jung, October 1933-July 1935, 2nd ed. [Zurich: privately printed, 1959], p. 223).
33. On October 27, 1913, Jung wrote to Freud breaking off relations with him and resigning as editor of the Jahrbuch fur Psychoanalytische und Psychopathologische Forschungen (William McGuire, ed., The Freud/Jung Letters, tr. Mannheim and R.F.C. Hull [Princeton: Princeton University Press/Bollingen Series, 1974], p. 550).
34. November 12, 1913. After "longing," the Draft has "at the beginning of the following month, I seized my pen and began writing this" (p. 13).
35. This affirmation occurs a number of times in Jung's later writings -- see for example, Jane Pratt, "Notes on a talk given by C. G. Jung: 'Is analytical psychology a religion?'" Spring Journal of Archetypal Psychology and Jungian Thought (1972), p. 148.
36. Jung later described his personal transformation at this time as an example of the beginning of the second half of life, which frequently marked a return to the soul, after the goals and ambitions of the first half of life had been achieved (Symbols of Transformation [1952], CW 5, p. xxvi); see also "The turning point of life" (1930, CW 8).
37. Jung is referring here to his earlier work. For example, he had written in 1905, "Through the associations experiment we are at least given the means to pave the way for the experimental research of the mysteries of the sick soul." ("The psychopathological meaning of the associations experiment," CW 2, §897).
38. In Psychological Types (1921) Jung noted that in psychology conceptions are "a product of the subjective psychological constellation of the researcher" (CW 6, §9). This reflexivity formed an important theme in his later work (see my Jung and the Making of Modern Psychology: The Dream of a Science, §1).
39. The Draft continues: "a dead system that I had contrived, assembled from so-called experiences and judgments" (p. 16).
40. In 1913, Jung called this process the introversion of the libido ("On the question of Psychological Types," CW 6).
41. In 1912, Jung had written, "It is a common error to judge longing in terms of the quality of the object ... Nature is only beautiful on account of the longing and love accorded to it by man. The aesthetic attributes emanating therefrom apply first and foremost to the libido, which alone accounts for the beauty of nature" (Transformations and Symbols of the Libido, CW B, §147).
42. In Psychological Types, Jung articulated this primacy of the image through his notion of esse in anima (CW 6, §66ff §711ff ). In her diary notes, Cary Baynes commented on this passage: "What struck me especially was what you said about the "Bild" [image] being half the world. That is the thing that makes humanity so dull. They have missed understanding that thing. The world, that is the thing that holds them rapt. 'Das Bild', they have never seriously considered unless they have been poets" (February 8, 1924, CFB).
43. The Draft continues: "He who strives only for things will sink into poverty as outer wealth increases, and his soul will be afflicted by protracted illness" (p. 17).
44. The Draft continues: "This parable about refinding the soul, my friends, is meant to show you that you have only seen me as half a man, since my soul had lost me. I am certain that you did not notice this; because how many are with their souls today? Yet without the soul, there is no path that leads beyond these times" (p. 17). In her diary notes Cary Baynes commented on this passage: "February 8th [1924]. I came to your conversation with your soul. All that you say is said in the right way and is sincere. It is no cry of the young man awakening into life but that of the mature man who has lived fully and richly in ways of the world and yet knows almost abruptly one might, say, that he has missed the essence. The vision came at the height of your power, when you could have gone on just as you were with perfect worldly success. I do not know how you were strong enough to give it heed. I am really for everything you say and understand it. Everyone who has lost the connection with his soul or has known how to give it life ought to have a chance to see this book. Every word so far lives for me and strengthens me just where I feel weak, but as you say the world is very far away from it in mood today. That does not matter too much, a book can swing even a whole world if it is written in fire and blood." (CFB).
45. In 1945, Jung commented on the symbolism of the bird and serpent in connection with the tree, "The philosophical tree" (ch. 12, CW 13).
46. November 14, 1913.
47. The Draft continues: "which were dark to me, and which I sought to grasp in my own inadequate way" (p. 18).
48. The Draft continues: "I belonged to men and things. I did not belong to myself." In Black Book 2, Jung states that he wandered for eleven years (p. 19). He had stopped writing in this book in 1902, taking it up again in the autumn of 1913.
49. Black Book 2 continues: "And I found you again only through the soul of the woman" (p. 8).
50. Black Book 2 continues: "Look, I bear a wound that is as yet not healed: my ambition to make an impression" (p. 8).
51. Black Book 2 continues: "I must tell myself most clearly: does He use the image of a child that lives in every man's soul? Were Horus, Tages, and Christ not children? Dionysus and Heracles were also divine children. Did Christ, the God of man, not call himself the son of man? What was his innermost thought in doing so? Should the daughter of man be God's name?" (p. 9).
52. The Draft continues: "How thick the earlier darkness was! How impetuous and how egotistic my passion was, subjugated by all the daimons of ambition, the desire for glory, greed, uncharitableness, and zeal! How ignorant I was at the time! Life tore me away, and I deliberately moved away from you and I have done so for all these years. I recognize how good all of this was. But I thought that you were lost, even though I sometimes thought that I was lost. But you were not lost. I went on the way of the day. You went invisibly with me and guided me step by step, putting the pieces together meaningfully" (pp. 20-21).
53. In 1912, Jung endorsed Maeder's notion of the prospective function of the dream (''An attempt at an account of psychoanalytic theory," CW 4, §452). In a discussion in the Zurich Psychoanalytical Society on January 31, 1913, Jung said: "The dream is not only the fulfillment of infantile desires, but also symbolizes the future ... The dream provides the answer through the symbol, which one must understand" (MZS, p. 5). On the development of Jung's dream theory, see my Jung and the Making of Modern Psychology: The Dream of a Science, §2.
54. This echoes Blaise Pascal's famous statement, "The heart has its reasons of which reason knows nothing" (Pensees, 423 [London: Penguin, 1660/1995]. p. 127). Jung's copy of Pascal's work contains a number of marginal marks.
55. In 1912, Jung argued that scholarliness was insufficient if one wanted to become a "knower of the human soul." To do this, one had to "hang up exact science and put away the scholar's gown, to say farewell to his study and wander with human heart through the world, through the horror of prisons, mad houses and hospitals, through drab suburban pubs, in brothels and gambling dens, through the salons of elegant society, the stock exchanges, the socialist meetings, the churches, the revivals and ecstasies of the sects, to experience love, hate and passion in every form in one's body" ("New paths of psychology," CW 7, §409).
56. In 1931, Jung commented on the pathogenic consequences of the unlived life of parents upon their children: "What usually has the strongest psychic effect on the child is the life which the parents ... have not lived. This statement would be rather too perfunctory and superficial if we did not add by way of qualification: that part of their lives which might have been lived had not certain somewhat threadbare excuses prevented the parents from doing so" ("Introduction to Frances Wickes, 'Analyse der Kinderseele,'" CW 17, §87).
57. In the 1925 seminar, Jung explained his thoughts at this time: "These ideas about the anima and animus led me ever further afield into metaphysical problems, and more things crept up for reexamination. At that time I was on the Kantian basis that there were things that could never be solved and that therefore should not be speculated about, but it seemed to me that if I could find such definite ideas about the anima, it was quite worthwhile to try to formulate a conception of God. But I could arrive at nothing satisfactory and thought for a time that perhaps the anima figure was the deity. I said to myself that perhaps men had had a female God originally, but growing tired of being governed by women, they had then overthrown this God. I practically threw the whole metaphysical problem into the anima and conceived of it as the dominating spirit of psyche. In this way I got into a psychological argument with myself about the problem of God" (Analytical Psychology, p. 46).
58. In 1940, Jung presented a study of the motif of the divine child, in a collaborative volume with the Hungarian classicist Karl Kerenyi (see "On the psychology of the child archetype," CW 9, 1). Jung wrote that the child motif occurs frequently in the individuation process. It does not represent one's literal childhood, as is emphasized by its mythological nature. It compensates the one-sidedness of consciousness and paves the way for the future development of the personality. In certain conditions of conflict, the unconscious psyche produces a symbol that unites the opposites. The child is such a symbol. It anticipates the self, which is produced through the synthesis of the conscious and unconscious elements of the personality. The typical fates that befall the child indicate the kind of psychic events accompanying the genesis of the self. The wonderful birth of the child indicates that this happens psychically as opposed to physically.
59. In 1940, Jung wrote: "an essential aspect of the child motif is its futural character. The child is potential future" ("On the psychology of the child archetype," CW 9, I, §278).
60. The Draft continues: "My friends, as you can see, mercy is granted to the developed, not the childish. I thank my God for this message. Do not let the teachings of Christianity deceive you! Its teachings are good for the most mature minds of bygone time. Today, it serves immature minds. Christianity no longer promises us grace, and yet we still need mercy. That which I tell you is the way of what is to come, my way to mercy" (p. 27).
61. I.e., Christ. Cf. Jung, "Transformation symbolism in the mass" (1942, CW II) .
62. In Answer to Job Jung noted: "Through the indwelling of the third divine person in man, namely the Holy Ghost, a christification of the many arises" (1952, CW 11, §758)
63. November 15, 1913.
64. In Black Book 2, Jung wrote down here the two pivotal dreams he had when he was nineteen years old which led him to turn to natural science (p. 13f); they are described in Memories, p. 105f.
65. In Black Book 2, Jung noted here: "Here, someone stands beside me and whispers terrible things into my ear: 'You write to be printed and circulated among people. You want to cause a stir through the unusual. Nietzsche did this better than you. You are imitating Saint Augustine'" (p. 20). The reference is to Augustine's Confessions (400 CE), a devotional work written when he was forty-five years old, in which he narrates his conversion to Christianity in an autobiographical form (Confessions, tr. H. Chadwick [Oxford: Oxford University Press, 1991]). The Confessions are addressed to God, and recount the years of his wandering from God and the manner of his return. Echoing this in the opening sections of Liber Novus, Jung addresses his soul and recounts the years of his wandering away from her, and the manner of his return. In his published works, Jung frequently cited Augustine, and referred to his Confessions several times in Transformations and Symbols of the Libido.
66. The first letter of John: "God is love. Whoever lives in love lives in God, and God in him" (1 John 4:16).
67. Christ was tempted by the devil for forty days in the desert (Luke 4:1-13).
68. Matthew 21:18-20: "Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marveled, saying, How soon is the fig tree withered away!" In 1944 Jung wrote: "The Christian -- my Christian -- knows no curse formulas; indeed he does not even sanction the cursing of the innocent fig-tree by the rabbi Jesus" ("Why I have not adopted the 'Catholic truth'?" CW 18, §1468).
69. The Draft continues: "They may serve for your redemption" (p. 34).
70. In Thus Spoke Zarathustra, Nietzsche wrote: "And even when one has all the virtues, there is still one thing to remember: to send even these virtues to sleep at the proper time" ("Of the chairs of virtue," p. 56). In 1939 Jung commented on the Eastern notion of liberation from virtues and vices ("Commentary to the 'Tibetan Book of Great Liberation," CW II, §826).
71. November 22, 1913. In Black Book 2, this sentence reads "says a voice" (p. 22). On November 21 Jung had given a presentation to the Zurich Psychoanalytical Society on "Formulations on the psychology of the unconscious."
72. November 28, 1913.
73. Black Book 2 continues: "I hear the words: 'An anchorite in his own desert.' The monks in the Syrian desert occur to me" (p. 33).
74. Black Book 2 continues: "I think of Christianity in the desert. Physically; those ancients went into the desert. Did they also enter into the desert of their own self? Or was their self not as barren and desolate as mine? There they wrestled with the devil. I wrestle with waiting. It seems to me not less since it is truly a hot hell" (p. 35).
75. Around 285, St. Anthony went to live as a hermit in the Egyptian desert, and other hermits followed, whom he and Pachomius organized into a community. This formed the basis of Christian monasticism, which spread to the Palestinian and Syrian deserts. In the fourth century there were thousands of monks in the Egyptian desert.
76. John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God."
77. December 11, 1913.
78. In "Commentary on The Secret of the Golden Flower' "(1929), Jung criticized the Western tendency to turn everything into methods and intentions. The cardinal lesson, as presented by the Chinese texts and by Meister Eckhart, was that of allowing psychic events to happen of their own accord: "letting things happen, the action through non-action, the 'letting go of oneself' of Meister Eckhart, became the key for me that succeeded in opening the door to the way: One must be able to psychically ley things happen" (CW 13, §20).
79. Christ preached: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3). In a number of Christian communities, members take a vow of poverty. In 1934, Jung wrote: "Just as in Christianity the vow of worldly poverty turned the mind away from the riches of this earth, so spiritual poverty seeks to renounce the false riches of the spirit in order to withdraw not only from the sorry remnants -- which today call themselves the protestant 'churches' -- of a great past, but also from all the allurements of exotic aromas; in order, finally, to turn back to itself, where, in the cold light of consciousness, the blank barrenness of the world reaches to the very stars" ("On the archetypes of the collective unconscious." CW 9, I, §29).
80. The Draft continues: "This, too, is an image of the ancients, that they lived in things symbolically: they renounced wealth in order to have a share of the voluntary poverty of their souls. Therefore I had to grant my soul my most extreme poverty and need. And the scorn of my cleverness rose up against this" (p. 47).
81. December 12, 1911 The Corrected Draft has: "IV The Mystery Play. First Night." (p. 34). Black Book 2 continues: "The battle of late was the battle with scorn. A vision that caused me three sleepless nights and three days of torment has likened me to G. Keller's druggist of Chamounix (from start to finish). I know and acknowledge this style. I have learned that one must give one's heart to men, but one's intellect to the spirit of humanity, God. Then His work can be beyond vanity; since there is no more hypocritical whore than the intellect when it replaces the heart" (p. 41). Gottfried Keller (1819-1890) was a Swiss writer. See "Der Apotheker von Chamounix: Ein Buch Romanzen," in Gottfried Keller. Gesammelte Gedichte: Erzahlungen Nachlass (Zurich: Artemis Verlag, 1984), pp. 351-417.
82. The Draft continues: "A dwarf clad entirely in leather stood before it, minding the entrance" (p. 48).
83. The Corrected Draft continues: "The stone must be conquered, it is the stone of the torment, of the red light" (p. 35). The Corrected Draft has: "It is a six-sided crystal that gives off a cold, reddish light" (p. 35). Albrecht Dieterich refers to the representation of the underworld in Aristophanes' The Frogs (which he understood to be of Orphic origin) as having a large lake and a place with serpents (Nekyia: Beitrage zur Erklarung der neuentdeckten Petrusapokalypse [Leipzig: Teubner, 1893], p. 71). Jung underlined these motifs in his copy. Dieterich referred to his description again on page 83, which Jung marked by the margin, and underlined "Darkness and Mud." Dieterich also referred to an Orphic representation of a stream of mud in the underworld (p. 81). In his list of references in the back of his copy, Jung noted. "81 Mud."
84. Black Book 2 continues: "This dark hole -- I want to know where it leads and what it says? An oracle? Is it the place of Pythia?" (p. 43).
85. Jung narrated this episode in his 1925 seminar, stressing different details. He commented: "When I came out of the fantasy; I realized that my mechanism had worked wonderfully well, but I was in great confusion as to the meaning of all those things I had seen. The light in the cave from the crystal was, I thought, like the stone of wisdom. The secret murder of the hero I could not understand at all. The beetle of course I knew to be an ancient sun symbol, and the setting sun, the luminous red disk, was archetypal. The serpents I thought might have been connected with Egyptian material. I could not then realize that it was all so archetypal, I need not seek connections. I was able to link the picture up with the sea of blood I had previously fantasized about. / Though I could not then grasp the significance of the hero killed, soon after I had a dream in which Siegfried was killed by myself. It was a case of destroying the hero ideal of my efficiency. This has to be sacrificed in order that a new adaptation can be made; in short, it is connected with the sacrifice of the superior function in order to get at the libido necessary to activate the inferior functions" (Analytical Psychology, p. 48). (The killing of Siegfried occurs below in ch. 7) Jung also anonymously cited and discussed this fantasy in his ETH lecture on June 14, 1935 (Modern Psychology, vols. I. and 2, p. 223).
86. In the Corrected Draft, "Science" is deleted (p. 37).
87. In the Corrected Draft, "more blessed" is substituted (p. 38).
88. In the Corrected Draft, this sentence is substituted by: "Madness grows" (p. 38).
89. The theme of divine madness has a long history. Its locus classicus was Socrates's discussion of it in the Phaedrus: madness, "provided it comes as a gift of heaven, is the channel by which we receive the greatest blessings" (Plato, Phaedrus and Letters VII and VIII, tr. W Hamilton [London: Penguin, 1986), p. 46, line 244). Socrates distinguished four types of divine madness: (1) inspired divination, such as by the prophetess at Delphi; (2) instances in which individuals, when ancient sins have given rise to troubles, have prophesied and incited to prayer and worship; (3) possession by the Muses, since the technically skilled untouched by the madness of the Muses will never be a good poet; and (4) the lover. In the Renaissance, the theme of divine madness was taken up by the Neoplatonists such as Ficino and by humanists such as Erasmus. Erasmus's discussion is particularly important, as it fuses the classical Platonic conception with Christianity. For Erasmus, Christianity was the highest type of inspired madness. Like Plato, Erasmus differentiated between two types of madness: "Thus as long as the soul uses its bodily organs aright, a man is called sane; but truly, when it bursts its chains and tries to be free, practising running away from its prison, then one calls it insanity. If this happens through disease or a defect of the organs, then by common consent it is, plainly, insanity. And yet men of this kind, too, we find foretelling things to come, knowing tongues and writings which they had never studied beforehand -- altogether showing forth something divine" (In Praise of Folly, tr. M. A. Screech [London: Penguin, 1988), pp. 128-29). He adds that if insanity "happens through divine fervor, it may not be the same kind of insanity, but it is so like it that most people make no distinction." For lay people, the two forms of insanity appeared the same. The happiness that Christians sought was "nothing other than a certain kind of madness." Those who experience this "experience something which is very like madness. They speak incoherently and unnaturally, utter sound without sense, and their faces suddenly change expression ... in fact they are truly beside themselves" (ibid., pp. 129-33). In 1815, the philosopher F.W.J. Schelling discussed divine madness in a manner that has a certain proximity to Jung's discussion, noting that "The ancients did not speak in vain of a divine and holy madness." Schelling related this to the "inner self-laceration of nature." He held that "nothing great can be accomplished without a constant solicitation of madness, which should always be overcome, but should never be entirely lacking." On the one hand, there were sober spirits in whom there was no trace of madness, together with men of understanding who produced cold intellectual works. On the other, "there is one kind of person that governs madness and precisely in this overwhelmingly shows the highest force of the intellect. The other kind of person is governed by madness and is someone who is really mad" (The Ages of the World, tr.), Wirth [Albany: SUNY Press, 2000], pp. 102-4).
90. An application of William James's notion of the pragmatic rule. Jung read James's Pragmatism in 1912, and it had a strong impact on his thinking. In his foreword to his Fordham University lectures, Jung stated that he had taken James's pragmatic rule as his guiding principle (CW 4, p. 86). See my Jung and the Making of Modern Psychology: The Dream of a Science, pp. 57-61.
91. The Draft continues: "The spirit of the depths was so alien to me that it took me twenty-five nights to comprehend him. And even then he was still so alien that I could neither see nor ask. He had to come to me as a stranger from far away and from an unheard-of side. He had to call me. I could not address him, knowing him and his nature. He announced himself with a loud voice, as in a warlike turmoil with the manifold clamoring of the voices of this time. The spirit of this time arose in me against this stranger, and uttered a battle cry together with his many serfs. I heard the noise of this battle in the air. Then the spirit of the depths burst forth and led me to the site of the innermost. But he had reduced the spirit of this time to a dwarf who was clever and bustling, yet was a dwarf. And the vision showed me the spirit of this time as made of leather, that is, pressed together, sere and lifeless. He could not prevent me from entering the dark underworld of the spirit of the depths. To my astonishment I realized that my feet sank into the black muddy water of the river of death. [The Corrected Draft adds: "for that is where death is". p. 41] The mystery of the shining red crystal was my next destination" (pp. 54-55).
92. The Draft continues: "My soul is my supreme meaning, my image of God, neither God himself nor the supreme meaning. God becomes apparent in the supreme meaning of the human community" (p. 58).
93. In "Transformation symbolism in the mass," (1942) Jung commented on the motif of the identity of the sacrificer and the sacrificed, with particular reference to the visions of Zosimos of Panapolis, a natural philosopher and alchemist of the third century Jung noted: "What I sacrifice is my egotistical claim, and by doing this I give up myself. Every sacrifice is therefore, to a greater or lesser degree, a self-sacrifice" (CW II, §397). Cf. also the Katha Upanishad. ch. 2. verse 19. Jung cited the next two verses of the Katha Upanishad on the nature of the self in 1921 (CW 6, §329). There is a line in the margin of Jung's copy by these verses in the Sacred Books of the East, vol. XV, pt. 2. p. 11. In "Dreams," Jung noted in connection with a dream "My intensive unconscious relation to India in the Red Book" (p. 9).
94. Jung elaborated the theme of collective guilt in ''After the catastrophe" (1945. CW 10).
95. The reference is to the events of World War I. The autumn of 1914 (when Jung wrote this section of "layer two") saw the battle of the Marne and the first battle of Ypres.
96. In his lecture at the ETH on June 14, 1935, Jung commented (partially in reference to this fantasy, which he referred to anonymously): "The sun motif appears in many places and times and the meaning is always the same -- that a new consciousness has been born. It is the light of illumination which is projected into space. This is a psychological event; the medical term "hallucination" makes no sense in psychology. / The Katabasis plays a very important role in the Middle Ages and the old masters conceived of the rising sun in this Katabasis as of a new light, the lux moderna, the jewel, the lapis" (Modern Psychology, p. 231).
97. The Draft continues: "My friends, I know that I speak in riddles. But the spirit of the depths has granted me a view of many things in order to help my weak comprehension. I want to tell you more about my visions so that you better understand which things the spirit of the depths would like you to see. May those be well who can see these things! Those who cannot must live them as blind fate, in images" (p. 61).
98. In The Relations between the I and the Unconscious (1927), Jung refers to the destructive and anarchic aspects that are constellated in societies being enacted by prophetically inclined individuals through spectacular crimes such as regicide (CW 7, §240).
99. Political assassinations were frequent at the beginning of the twentieth century. The particular event referred to here is the assassination of Archduke Franz Ferdinand. Martin Gilbert describes this event, which played a critical role in the events that led to the outbreak of the First World War, as "a turning point in the history of the twentieth century" (A History of the Twentieth Century: Volume One: 1900-1933 [London: William Morrow, 1977], p. 308).
100. The Draft continues: "When I was aspiring to my highest worldly power, the spirit of the depths sent me nameless thoughts and visions, that wiped out the heroic aspiration in me as our time understands it" (p. 62).
101. The Draft continues: "Everything that we have forgotten will be revived, each human and divine passion, the black serpents and the reddish sun of the depths" (p. 64).
102. On June 9, 1917, there was a discussion on the psychology of the world war in the Association for Analytical Psychology following a presentation by Jules Vodoz on the Song of Roland. Jung argued that "Hypothetically, the World War can be raised to the subjective level. In detail, the authoritarian principle (taking action on the basis of principles) clashes with the emotional principle. The collective unconscious enters into allegiance with the emotional." Concerning the hero, he said: "The hero -- the beloved figure of the people, should fall. All heroes bring themselves down by carrying the heroic attitude beyond a certain limit, and hence lose their footing" (MAP, vol. 2, p. 10). The psychological interpretation of the First World War on the subjective level describes what is developed in this chapter. The connection between individual and collective psychology which he articulates here forms one of the leitmotifs of his later work Present and Future [1957], CW 10).
103. In Beyond Good and Evil, Nietzsche wrote: ''Anyone who fights with monsters should take care that he not in the process become a monster. And if you gaze for long into an abyss, the abyss gazes back into you" (tr. Marion Faber [Oxford: Oxford University Press], 1998, §146, p. 68).
104. Black Book 2 continues: "Are you neurotic? Are we neurotic?" (p. 53).
105. See note 99, p. 240.
106. The Draft continues: "My friends, if you knew what depths of the future you carry inside you! Those who look into their own depths, look at what is to come" (p. 70).
107. The Draft continues: "But just as Judas is a necessary link in the chain of the work of redemption, so is our Judas betrayal of the hero also a necessary passageway to redemption" (p. 71). In Transformations and Symbols of the Libido (1912), Jung discussed the view of the Abbe Oegger, in Anatole France's story Le jardin d'Epicure, who maintained that God had chosen Judas as an instrument to complete Christ's work of redemption (CW B,
108. Cf. Leviticus 16:7-10: "And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat. And Aaron shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scapegoat into the wilderness."
109. The Draft continues: "this is what the ancients taught us" (p. 72).
110. The Draft continues: "Those who wander in the desert experience everything that belongs to the desert. The ancients have described this to us. From them we can learn. Open the ancient books and learn what will come to you in solitude. Everything will be given to you and you will be spared nothing, the mercy and the torment" (p. 72).
111. This refers to the mourning for the death of the hero.
112. December 18, 1913. Black Book 2 has: "The following night was terrible. I soon awoke from a frightful dream" (p. 56). The Draft has: "a mighty dream vision rose from the depths" (p. 73).
113. Siegfried was a heroic prince who appears in old German and Norse epics. In the twelfth-century Niebelunglied, he is described as follows: "And in what magnificent style Siegfried rode! He bore a great spear, stout of shaft and broad of head; his handsome sword reached down to his spurs; and the fine horn which this lord carried was of the reddest gold" (tr. A. Hatto [London: Penguin, 2004], p. 129). His wife, Brunhild, is tricked into revealing the only place where he could be wounded and killed. Wagner reworked these epics in The Ring of the Niebelung. In 1912, in Transformations and Symbols of the Libido, Jung presented a psychological interpretation of Siegfried as a symbol of the libido, principally citing Wagner's libretto of Siegfried (CW B. §568f).
114. The Draft continues: "After this dream vision" (p. 73).
115. In Black Book 2, Jung noted: "I strode light-footedly up an incredibly steep path and later helped my wife, who followed me at a slower pace, to ascend. Some people mocked us, but I didn't mind, since this showed that they didn't know that I had murdered the hero" (p. 57). Jung recounted this dream in the 1925 seminar, stressing different details. He preceded it with the following remarks: "Siegfried was not an especially sympathetic figure to me, and I don't know why my unconscious got engrossed in him. Wagner's Siegfried, especially, is exaggeratedly extraverted and at times actually ridiculous. I never liked him. Nevertheless the dream showed him to be my hero. I could not understand the strong emotion I had with the dream." After narrating the dream, Jung concluded: "I felt an enormous pity for him [Siegfried], as though I myself had been shot. I must then have had a hero I did not appreciate, and it was my ideal of force and efficiency I had killed. I had killed my intellect, helped on to the deed by a personification of the collective unconscious, the little brown man with me. In other words, I deposed my superior function ... The rain that fell is a symbol of the release of tension; that is, the forces of the unconscious are loosed. When this happens, the feeling of relief is engendered. The crime is expiated because, as soon as the main function is deposed, there is a chance for other sides of the personality to be born into life" (Analytical Psychology, pp. 56-57). In Black Book 2, and in his later remarks about this dream in Memories (p. 204), Jung said that he felt that he would have to kill himself if he could not solve this riddle.
116. The Draft continues: "and I fell asleep again. A second dream vision rose in me" (pp. 73-74).
117. The Draft continues: "These lights pervaded my mind and senses. And once again I fell asleep like a convalescent" (p. 74). Jung recounted this dream to Aniela Jaffe, and commented that after he had been confronted with the shadow, as in the Siegfried dream, this dream expressed the idea that he was one thing and something else at the same time. The unconscious reached beyond one, like a saint's halo. The shadow was like the light-colored sphere that surrounded the people. He thought this was a vision of the beyond, where men are complete. (MP, p. 170).
118. The Draft continues: "The world in-between is a world of the simplest things. It is not a world of intention and imperatives, but a perchance-world with indefinite possibilities. Here the next ways are all small, no broad, straight highroads, no Heaven above them, no Hell beneath" (p. 74). In October of 1916, Jung gave some talks to the Psychological Club, "Adaptation, individuation, and collectivity," in which he commented on the importance of guilt: "the first step in individuation is tragic guilt. The accumulation of guilt demands expiation" (CW 18, §ro94).
119. The Draft has here, in addition: "Are you smiling? The spirit of this time would want to make you believe that the depths are no world and no reality" (p. 74).
120. The Draft continues: "a Judas" (p. 75).
121. The Draft continues: "My dream vision showed me that I was not alone when I committed the deed. I was helped by a youth, that is, one who was younger than me; a rejuvenated version of myself" (p. 76).
122 The Draft continues: "Siegfried had to die, just like Wotan" (p. 76). In 1918, Jung wrote of the effects of the introduction of Christianity into Germany: "Christianity split the Germanic barbarian into his upper and lower halves and enabled him, by repressing the dark side, to domesticate the brighter half and fit it for culture. But the lower, darker half still awaits redemption and a second domestication. Until then, it will remain associated with vestiges of prehistory, with the collective unconscious, which must indicate a peculiar and increasing activation of the collective unconscious. ("On the unconscious," CW 10, §17). He expanded on this situation in "Wotan" (1936, CW 10).
123. In the Draft, this sentence reads: "We want to continue living with a new God, a hero beyond Christ" (p. 76). To Aniela Jaffe, he recounted that he had thought of himself as an overcoming hero, but the dream indicated that the hero had to be killed. This exaggeration of the will was represented by the Germans at that time, such as by the Siegfried line. A voice within him said, "If you do not understand the dream, you must shoot yourself!" (MP, p. 98, Memories, p. 204). The original Siegfried line was a defensive line established by the Germans in northern France in 1917 (this was actually a subsection of the Hindenburg Line).
124. The theme of the dying and resurrecting God features prominently in James Frazer's The Golden Bough: A Study in Magic and Religion (London: Macmillan, 1911-15), which Jung drew upon in Transformations and Symbols of the Libido (1912).
125. A reference to Christ's parable of the mustard seed. Matthew 13:31-32: "The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree" (Cf. Luke 13:18-20, Mark 4:30-32).
126. In Mark 16:17, Christ stated that those who believe shall speak with new tongues. The issue of speaking in tongues is discussed in 1 Corinthians 14, and is central in the Pentecostal movement.
127. The theme of self-overcoming is an important one in the work of Nietzsche. In Thus Spoke Zarathustra, Nietzsche writes: "I teach you the Superman. Man is something that should be overcome. What have you done to overcome him? All creatures hitherto have created something beyond themselves: and do you want to be the ebb of this great tide, and return to the animals rather than overcome man? ("Zarathustra's prologue 3," p. 41; underlined as in Jung's copy). For Jung's discussion of this theme in Nietzsche, see Nietzsche's Zarathustra: Notes of the Seminar Given in 1934-9, vol. 2, ed. James Jarrett (Princeton: Princeton University Press, 1988, pp. 1502-08).
128. Judas betrayed Christ for thirty pieces of silver (Matthew 26:14-16).
129. See note 58, p. 234.
130. This conception of the encompassing nature of the new God is fully developed further ahead in Scrutinies (Sermon 2, p. 349f ).
131. The theme of the integration of evil into the Godhead played an important role in Jung's works; see Aion (1951, CW 9, 2, ch. 5), and Answer to Job (1952, CW 11).
132. The conception of the absolute idea was developed by Hegel. He understood it as the culmination and the self-differentiating unity of the dialectical sequence that gives rise to the cosmos. Cf. Hegel's Logic (tr. W. Wallace [London: Thames and Hudson, 1975]). Jung refers to this in 1921 in Psychological Types (CW 6, §735).
133. This sentence is cut in the Corrected Draft and replaced with "but this can be guessed:" (p. 68).
134. 1 Peter 4:6 states: "For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."
135. The theme of Christ's descent into Hell features in several apocryphal gospels. In the "Apostles Creed," it is stated that "He descended into Hell. The third day He arose again from the dead." Jung commented on the appearance of this motif in medieval alchemy (Psychology and Alchemy, 1944, CW 12, §61n, 440, 451; Mysterium Coniunctionis, 1955/56, CW 14, 475). One of the sources which Jung referred to (CW 12, §61n) was Albrecht Dieterich's Nekyia: Beitrage zur Erklarung der neuentdeckten Petrusapokalypse, which commented on an apocalyptic fragment from the Gospel of St. Peter, in which Christ gives a detailed description of Hell. Jung's copy of this work has numerous markings in the margins, and in the rear are two additional pieces of paper with a list of page references and remarks. In 1951 he gave the following psychological interpretation of the motif of Christ's descent into Hell: "The scope of the integration is by the 'descensus ad infernos,' the descent of Christ's soul to Hell, whose work of redemption also encompasses the dead. The psychological equivalent of this forms the integration of the collective unconscious which represents an essential part of the individuation process" (Aion, CW 9, 2, §72). In 1938 he noted: "The three days descent into Hell during death describes the sinking of the vanished value into the unconscious, where, by conquering the power of darkness, it establishes a new order, and then rises up to heaven again, that is, attains supreme clarity of consciousness" ("Psychology and religion," CW II, §149). The "unknown books of the ancients" refer to the apocryphal gospels.
136. The Draft continues: "But the serpent is also life. In the image furnished by the ancients, the serpent put an end to the childlike magnificence of paradise; they even said that Christ himself had been a serpent" (p. 83). Jung commented on this motif in 1950 in Aion, CW 9, 2, §291.
137. The Corrected Draft has: "a beginning of Hell" (p. 70). In 1933 Jung recalled: "At the outbreak of war I was in Inverness, and I returned through Holland and Germany. I came right through the armies going west, and I had the feeling that it was what one would call in German a Hochzeitsstimmung, a feast of love all over the country: Everything was decorated with flowers, it was an outburst of love, they all loved each other and everything was beautiful. Yes, the war was important, a big affair, but the main thing was the brotherly love all over the country, everybody was everybody else's brother, one could have everything anyone possessed, it did not matter. The peasants threw open their cellars and handed out what they had. That happened even in the restaurant and buffet at the railroad station. I was very hungry. I had had nothing to eat for about twenty-four hours, and they had some sandwiches left, and when I asked what they cost, they said, "Oh nothing, just take them!" And when I first crossed the border into Germany, we were led into an enormous tent full of beer and sausages and bread and cheese, and we paid nothing, it was one great feast of love. I was absolutely bewildered" (Visions Seminars 2, ed. Claire Douglas [Princeton: Princeton University Press, 1997], pp. 974-75).
It hasn't been declared yet. But there will be war. You can take my word for that. I didn't want to worry you but I have seen omens on three different occasions since that time. So it won't be the end of the world, no earthquake, no revolution, but war. You'll see what a sensation that will be! People will love it. Even now they can hardly wait for the killing to begin -- their lives are that dull! But you will see, Sinclair, that this is only the beginning. Perhaps it will be a very big war, a war on a gigantic scale. But that, too, will only be the beginning. The new world has begun and the new world will be terrible for those clinging to the old. What will you do?"...
I am coming to the end of my story. Everything went very rapidly from then on. Soon there was war, and Demian, strangely unfamiliar in his uniform, left us. I accompanied his mother home. It was not long before I, too, took my leave of her. She kissed me on the mouth and clasped me for a moment to her breast. Her great eyes burned close and firmly into mine.
All men seemed to have become brothers -- overnight. They talked of "the fatherland" and of "honor," but what lay behind it was their own fate whose unveiled face they had now all beheld for one brief moment. Young men left their barracks, were packed into trains, and on many faces I saw a sign -- not ours -- but a beautiful, dignified sign nonetheless that meant love and death. I, too, was embraced by people whom I had never seen before and I understood this gesture and responded to it. Intoxication made them do it, not a hankering after their destiny. But this intoxication was sacred, for it was the result of their all having thrown that brief and terribly disquieting glance into the eyes of their fate.
It was nearly winter when I was sent to the front. Despite the excitement of being under fire for the first time, in the beginning everything disappointed me. At one time I had given much thought to why men were so very rarely capable of living for an ideal. Now I saw that many, no, all men were capable of dying for one. Yet it could not be a personal, a freely chosen ideal; it had to be one mutually accepted.
As time went on though I realized I had underestimated these men. However much mutual service and danger made a uniform mass of them, I still saw many approach the will of fate with great dignity. Many, very many, not only during the attack but at every moment of the day, wore in their eyes the remote, resolute, somewhat possessed look which knows nothing of aims and signified complete surrender to the incredible. Whatever they might think or believe, they were ready, they could be used, they were the clay of which the future could be shaped. The more single-mindedly the world concentrated on war and heroism, on honor and other old ideals, the more remote and improbable any whisper of genuine humanity sounded -- that was all just surface, in the same way that the question of the war's external and political objectives remained superficial. Deep down, underneath, something was taking shape. Something akin to a new humanity. For I could see many men -- and many died beside me -- who had begun to feel acutely that hatred and rage, slaughter and annihilation, were not bound up with these objectives. No, these objectives and aims were completely fortuitous. The most primitive, even the wildest feelings were not directed at the enemy; their bloody task was merely an irradiation of the soul, of the soul divided within itself, which filled them with the lust to rage and kill, annihilate and die so that they might be born anew.
--
Demian: The Story of Emil Sinclair's Youth, by Hermann Hesse
138. The phrase "Soul murderer" had been used by Luther and Zwingli, and more recently by Daniel Paul Schreber in his 1903 Memoirs of my Nervous Illness, eds. and tr. Ida Macalpine and Richard Hunter (Folkestone: William Dawson, 1955). Jung discussed this work in 1907 in "On the psychology of dementia praecox" (CW 3), and drew Freud's attention to it. In discussions concerning Schreber in the Association for Analytical Psychology on July 9 and 16 of 1915 following presentations by Schneiter, Jung drew attention to Gnostic parallels to Schreber's imagery (MAP, vol. 1., p. 88f ).
139. The reference is to the carnage of World War I.
140. This refers back to the vision in chapter 5, "Descent into Hell in the Future." In 1940 Jung wrote: "the threat to one's inmost self from dragons and serpents points to the danger of the newly acquired consciousness being swallowed up again by the instinctive soul, the unconscious" ("On the psychology of the child archetype," CW 9,1, §282).
141. The Corrected Draft has instead "to an end" (p. 73).
142. In 1952, Jung wrote to Zwi Werblowsky concerning the intentional ambiguity of his writings: "The language I speak must be equivocal, that is, ambiguous, to do justice to psychic nature with its double aspect. I strive consciously and deliberately for ambiguous expressions, because it is superior to unequivocalness and corresponds to the nature of being" (Letters 2, pp. 70-71).
143. The Draft continues: "Look at the images of the Gods that the ancients and the men of old left behind: their nature is ambiguous and equivocal" (p. 87).
144. I John 4:16: "God is love; and he that dwelleth in love dwelleth in God, and God in him."
145. The Draft continues: "Whoever reverses this word and others that I speak, is a player, since he doesn't respect the spoken word. Know that you attain yourself from what you read in a book. You read as much into a book as out of it" (p. 88).
146. The Corrected Draft has "birth of the new [conception of a] God" (p. 74).
147. The reference is to the Virgin Mary.
148. See note 57, p. 237.
149. This seems to refer to the wounding of Izdubar in Liber Secundus, ch. 8, "First Day." See below, p. 278f.
150. The importance of wholeness above perfection is an important theme in Jung's later work. Cf. Aion, 1951, CW 9, 2, §123; Mysterium Coniunctionis, 1955/56, CW 14, §616.
151. In 1916, Jung wrote: "Man has one ability which, though it is of the greatest utility for collective purposes, is the most pernicious for individuation, and that is imitation. Collective psychology can hardly dispense with imitation" ("The structure of the unconscious: CW 7, §463). In "On the psychology of the child archetype" (1940) Jung wrote about the danger of identifying with the hero: "This identity is often very extremely stubborn and dangerous for the equilibrium of the soul. If the identity can be dissolved, the figure of the hero, through the reduction of consciousness to a human level, can gradually be differentiated into a symbol of the self " (CW 9, I, §303).
152. Jung dealt with the issue of the conflict between individuation and collectivity in 1916 in "Individuation and collectivity" (CW 18).
153. Cf. Jung's comments in "Individuation and collectivity" that "The individual must now consolidate himself by cutting himself off from God and becoming wholly himself. Thereby and at the same time he also separates himself from society. Outwardly he plunges into solitude, but inwardly into Hell, distance from God" (CW 18, §1103).
154. This is an interpretation of the murder of Siegfried in Liber Primus, ch. 7, "Murder of the Hero."
155. This refers to the dream mentioned in the prologue, p. 231.