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PsychologyandReligion
BasedontheTerryLecturesDeliveredatYaleUniversity
ByCarlGustavJung,M.D.

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Copyright1938byYaleUniversityPress,Inc.
Copyrightrenewed1966byMarianneNiehusJung.
Allrightsreserved.
Thisbookmaynotbereproduced,inwholeorinpart,inanyform(beyondthatcopyingpermittedbySections107and108oftheU.S.CopyrightLawandexcept
byreviewersforthepublicpress),withoutwrittenpermissionfromthepublishers.
PrintedintheUnitedStatesofAmericaby
TheVailBallouPress,Inc.,Binghamton,NewYork.
ISBN:0300001371(paper)
464544

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Contents
I.TheAutonomyoftheUnconsciousMind

II.DogmaandNaturalSymbols

40

III.TheHistoryandPsychologyofaNaturalSymbol

78

Notes

115

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I
TheAutonomyoftheUnconsciousMind
AsitseemstobetheintentionofthefounderoftheTerryLecturestoenablerepresentativesofscience,aswellasofphilosophyandofotherspheresofhuman
knowledge,tocontributetothediscussionoftheeternalproblemofreligion,andsinceYaleUniversityhasbestoweduponmethegreathonorofdeliveringtheTerry
Lecturesof1937,Iassumethatitwillbemytasktoshowwhatpsychology,orratherthatspecialbranchofmedicalpsychologywhichIrepresent,hastodowithor
tosayaboutreligion.Sincereligionisincontestablyoneoftheearliestandmostuniversalactivitiesofthehumanmind,itisselfevidentthatanykindofpsychology
whichtouchesuponthepsychologicalstructureofhumanpersonalitycannotavoidatleastobservingthefactthatreligionisnotonlyasociologicalorhistorical
phenomenon,butalsosomethingofconsiderablepersonalconcerntoagreatnumberofindividuals.
NotwithstandingthefactthatIhaveoftenbeencalledaphilosopher,Iamanempiricistandadheretothephenomenologicalstandpoint.Itrustthatitdoesnotcollide
withtheprinciplesofscientificempiricismifoneoccasionallymakescertainreflectionswhichgobeyondamereaccumulationandclassifica

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tionofexperience.AsamatteroffactIbelievethatanexperienceisnotevenpossiblewithoutreflection,because"experience"isaprocessofassimilation,without
whichtherecouldbenounderstanding.Asthisstatementindicates,Iapproachpsychologicalmattersfromascientificandnotfromaphilosophicalstandpoint.Inas
muchasreligionhasaveryimportantpsychologicalaspect,Iamdealingwithitfromapurelyempiricalpointofview,thatis,Irestrictmyselftotheobservationof
phenomenaandIrefrainfromanyapplicationofmetaphysicalorphilosophicalconsiderations.Idonotdenythevalidityofotherconsiderations,butIcannotclaimto
becompetenttoapplythemcorrectly.Iamawarethatmostpeoplebelievetheyknowallthereistobeknownaboutpsychology,becausetheythinkthatpsychology
isnothingbutwhattheyknowofthemselves.ButIamafraidpsychologyisagooddealmorethanthat.Whilehavinglittletodowithphilosophy,ithasmuchtodo
withempiricalfacts,manyofwhicharenoteasilyaccessibletotheaverageexperience.Itismyintentioninthisbooktogiveafewglimpses,atleast,ofthewayin
whichpracticalpsychologybecomesconfrontedwiththeproblemofreligion.Itisselfevidentthatthevastnessoftheproblemrequiresfarmorethanthreelectures,as
thenecessarydemonstrationofconcretedetailneedsagreatdealoftimeaswellasofexplanation.Myfirstchapterwillbeasortofintroductiontotheproblemof
practicalpsychologyandreligion.Thesecondisconcernedwith

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factswhichbearouttheexistenceofanauthenticreligiousfunctionintheunconsciousmind.Thethirddealswithreligioussymbolismbyunconsciousprocesses.
SinceIamgoingtopresentaratherunusualargument,Icannotassumethatmyaudienceiscompletelyawareofthemethodologicalstandpointofthatkindof
psychologywhichIrepresent.Thisstandpointisexclusivelyphenomenological,thatis,itisconcernedwithoccurrences,events,experiences,inaword,withfacts.Its
truthisafactandnotajudgment.Speakingforinstanceofthemotiveofthevirginbirth,psychologyisonlyconcernedwiththefactthatthereissuchanidea,butitis
notconcernedwiththequestionwhethersuchanideaistrueorfalseinanyothersense.Itispsychologicallytrueinasmuchasitexists.Psychologicalexistenceis
subjectiveinsofarasanideaoccursinonlyoneindividual.Butitisobjectiveinsofarasitisestablishedbyasocietybyaconsensusgentium.
Thispointofviewisthesameasthatofnaturalscience.Psychologydealswithideasandothermentalcontentsaszoologyforinstancedealswithdifferentspeciesof
animals.Anelephantistruebecauseitexists.Theelephant,moreover,isneitheraconclusionnorastatementnorasubjectivejudgmentofacreator.Itisa
phenomenon.Butwearesousedtotheideathatpsychicaleventsarewilfulandarbitraryproducts,eveninventionsofthehumancreator,thatwecanhardlyliberate
ourselvesfromtheprejudiced

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viewthatthepsycheanditscontentsarenothingbutourownarbitraryinventionorthemoreorlessillusoryproductofassumptionandjudgment.Thefactisthat
certainideasexistalmosteverywhereandatalltimesandtheycanevenspontaneouslycreatethemselvesquiteapartfrommigrationandtradition.Theyarenotmade
bytheindividual,buttheyratherhappentheyevenforcethemselvesupontheindividual'sconsciousness.Thisisnotplatonicphilosophybutempiricalpsychology.
InspeakingofreligionImustmakeclearfromthestartwhatImeanbythatterm.Religion,astheLatinworddenotes,isacarefulandscrupulousobservationofwhat
RudolfOtto1 aptlytermedthe"numinosum,"thatis,adynamicexistenceoreffect,notcausedbyanarbitraryactofwill.Onthecontrary,itseizesandcontrolsthe
humansubject,whichisalwaysratheritsvictimthanitscreator.Thenuminosumisaninvoluntaryconditionofthesubject,whateveritscausemaybe.Atallevents,
religiousteachingaswellastheconsensusgentiumalwaysandeverywhereexplainsthisconditionasbeingduetoacauseexternaltotheindividual.Thenuminosumis
eitheraqualityofavisibleobjectortheinfluenceofaninvisiblepresencecausingapeculiaralterationofconsciousness.Thisis,atleast,thegeneralrule.
Thereare,however,certainexceptionswhenitcomestothequestionofpracticeorritual.Agreatmanyritualisticperformancesarecarriedoutforthesolepurposeof
producingatwilltheeffectofthe

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numinosumbycertaindevicesofamagicnature,suchasinvocation,incantation,sacrifice,meditationandotheryogapractices,selfinflictedtorturesofvarious
descriptionsandsoforth.Butareligiousbeliefinanexternalandobjectivedivinecausealwaysprecedesanysuchperformance.TheCatholicchurch,forinstance,
administersthesacramentswiththepurposeofbestowingtheirspiritualblessingsuponthebelieverbutsincethisactwouldamounttoenforcingthepresenceofdivine
gracebyanindubitablymagicprocedure,itislogicallyarguedthatnobodyisabletocompeldivinegracetobepresentinthesacramentalact,butthatitisnevertheless
inevitablypresent,thesacramentbeingadivineinstitutionwhichGodwouldnothavecausedtobeifhehadnothaditinmindtosupportit.2
Religionappearstometobeapeculiarattitudeofthehumanmind,whichcouldbeformulatedinaccordancewiththeoriginaluseoftheterm"religio,"thatis,acareful
considerationandobservationofcertaindynamicfactors,understoodtobe"powers,"spirits,demons,gods,laws,ideas,idealsorwhatevernamemanhasgivento
suchfactorsashehasfoundinhisworldpowerful,dangerousorhelpfulenoughtobetakenintocarefulconsideration,orgrand,beautifulandmeaningfulenoughtobe
devoutlyadoredandloved.Incolloquiallanguageoneoftensaysofsomebodywhoisenthusiasticallyinterestedinacertainpursuit,thatheisalmost''religiously
devoted"tohiscauseWilliamJames,forinstance,

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remarksthatascientistoftenhasnocreed,but"histemperisdevout."3
Iwanttomakeclearthatbytheterm"religion"4 Idonotmeanacreed.Itis,however,truethatontheonehandeveryconfessionisoriginallybaseduponthe
experienceofthenuminosumandontheotherhandupon
,theloyalty,trust,andconfidencetowardadefinitelyexperiencednuminouseffectandthe
subsequentalterationofconsciousness:theconversionofPaulisastrikingexampleofthis."Religion,"itmightbesaid,isthetermthatdesignatestheattitudepeculiar
toaconsciousnesswhichhasbeenalteredbytheexperienceofthenuminosum.
Creedsarecodifiedanddogmatizedformsoforiginalreligiousexperience.5 Thecontentsoftheexperiencehavebecomesanctifiedandusuallycongealedinarigid,
oftenelaborate,structure.Thepracticeandthereproductionoftheoriginalexperiencehavebecomearitualandanunchangeableinstitution.Thisdoesnotnecessarily
meanalifelesspetrification.Onthecontraryitcanbecometheformofreligiousexperienceforagesoftimeandformillionsofpeoplewithouttherebeinganyvital
necessityforalterations.AlthoughtheCatholicchurchhasoftenbeenblamedforaparticularrigidity,itadmitsneverthelessthatthedogmahasitslifeandhenceis
capableofundergoingchangeanddevelopment.Eventhenumberofdogmasisunlimitedandcanbeaugmentedinthecourseoftime.Thesameholdstrueofthe
ritual.Yetallchangesanddevelopmentsareconfined

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withintheframeoftheoriginallyexperiencedfacts,therebyinvolvingaparticularkindofdogmaticcontentandemotionalvalue.EvenProtestantismwhichhas
surrenderedapparentlytoanalmostunlimitedliberationfromdogmatictraditionandfromcodifiedritualandhasthussplitintomorethanfourhundred
denominationsevenProtestantismisboundatleasttobeChristianandtoexpressitselfwithintheframeoftheconvictionthatGodhasrevealedhimselfinChrist,
whosufferedformankind.Thisisadefiniteframe,withdefinitecontents,whichcannotbecoupledwithoramplifiedbyBuddhisticorIslamicideasandemotions.Yet
itisunquestionablethatnotonlyBuddhaorMohammedorConfuciusorZarathustrarepresentsreligiousphenomena,butthatMithras,Attis,Kybele,Mani,Hermes
andmanyexoticcultsdosoaswell.Thepsychologist,inasmuchasheassumesascientificattitude,hastodisregardtheclaimofeverycreedtobetheuniqueand
eternaltruth.Hemustkeephiseyeonthehumansideofthereligiousproblem,inthatheisconcernedwiththeoriginalreligiousexperiencequiteapartfromwhatthe
creedshavemadeofit.
Beingadoctorandaspecialistinnervousandmentaldiseasesmypointofdepartureisnotanycreed,butthepsychologyofthehomoreligiosus,themanwhotakes
intoaccountandcarefullyobservescertainfactorswhichinfluencehimand,throughhim,hisgeneralcondition.Itiseasytodenominateanddefinethosefactors
accordingtohistoricaltradition

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oranthropologicalknowledge,buttodothesamethingfromthestandpointofpsychologyisanuncommonlydifficulttask.WhatIcancontributetothequestionof
religionisderivedentirelyfrommypracticalexperience,bothwithmypatientsandwithsocallednormalbeings.Asourexperiencewithpeopledependsconsiderably
uponwhatwedowiththem,IcanseenootherwayofproceedingthantogiveyouatleastageneralideaofthelineItakeinmyprofessionalwork.
Sinceeveryneurosisisconnectedwithman'smostintimatelife,therewillalwaysbesomehesitationwhenapatienthastogiveacompleteaccountofallthe
circumstancesandcomplicationswhichhaveoriginallyledhimintoamorbidcondition.Butwhyshouldn'thebeabletotalkfreely?Whyshouldhebeafraidorshyor
prudish?Thereasonisthatheis"carefullyobserving"certainexternalfactorswhichformimportantconstituentsofwhatonecallspublicopinionorrespectabilityor
reputation.Andevenifhetrustshisdoctor,andifheisnolongershyofhim,hewillbereluctantorevenafraidtoadmitcertainthingstohimself,asifitwere
dangeroustobecomeconsciousofhimself.Oneisusuallyafraidofthingswhichseemtobeoverpowering.Butisthereanythinginmanthatisstrongerthanhimself?
Weshouldnotforgetthatanyneurosismeansacorrespondingamountofdemoralization.Insofarasmanisneurotic,hehaslostconfidenceinhimself.Aneurosisisa
humiliatingdefeatandisfeltassuchbypeoplewho

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arenotentirelyunconsciousoftheirownpsychology.Andoneisdefeatedbysomething"unreal."Doctorsmayhaveassuredthepatient,longago,thatthereisnothing
thematterwithhim,thathedoesnotsufferfromarealheartdiseaseorfromarealcancer.Hissymptomsarequiteimaginary.Themorehebelievesthatheisa
"maladeimaginaire,"themoreafeelingofinferioritypermeateshiswholepersonality."Ifmysymptomsareimaginary,"hewillsay,"wherehaveIcaughtsucha
confoundedimaginationandwhyshouldIcherishsuchaperfectnuisance?"Itisindeedpathetictohaveanintelligentmanalmostimploringlyassureyouthatheis
sufferingfromanintestinalcanceranddeclareatthesametimeinadespondentvoicethatofcourseheknowshiscancertobeamerelyimaginaryaffair.
Ourusualmaterialisticconceptionofthepsycheis,Iamafraid,notparticularlyhelpfulinneuroticcases.Ifonlythesoulwereendowedwithasubtlebody,thenone
couldsay,atleast,thatthisbreathorsmokebodywassufferingfromarealthoughsomewhatairycancer,inmuchthesamewayasthegrossmaterialbodycouldbe
subjecttoasimilarailment.Therewould,atleast,besomethingreal.Medicinethereforefeelsastrongdisliketowardanythingofapsychicalnatureeitherthebodyis
illorthereisnothingthematter.Andifyoucannotprovethatthebodyisreallydiseased,thatisbecauseourpresentmeansdonotenablethephysiciantofindthetrue
natureoftheundoubtedlyorganictrouble.

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Butwhatisthepsycheafterall?Amaterialisticprejudiceexplainsitasamerelyepiphenomenalbyproductoforganicprocessesinthebrain.Anypsychicdisturbance
mustbeanorganicorphysicaldisorderwhichisundiscoverableonlybecauseoftheinsufficiencyofouractualdiagnosticmeans.Theundeniableconnectionbetween
psycheandbraingivesthispointofviewacertainstrength,butnotenoughtomakeitanunshakabletruth.Wedonotknowwhetherthereisarealdisturbanceofthe
organicprocessesofthebraininacaseofneurosis,andiftherearedisordersofanendocrinenatureitisimpossibletosaywhethertheyarenoteffectsratherthan
causes.
Ontheotherhanditisindubitablethattherealcausesofneurosesarepsychological.Itisindeedverydifficulttoimaginethatanorganicorphysicaldisordercanbe
curedinamomentbyamereconfession.ButIhaveseenacaseofhystericalfever,withatemperatureashighas102,whichwascuredinafewminutesbya
confessionofthepsychologicalcause.Andhowshouldweexplaincasesofmanifestphysicaldiseasesthatareinfluencedandevencuredbyamerediscussionof
certainpainfulpsychologicalconflicts?Ihaveseenacaseofpsoriasis,extendingpracticallyoverthewholebody,whichwasreducedbyninetenthsafterafewweeks
ofpsychologicaltreatment.Inanothercase,apatienthadrecentlyundergoneanoperationfordistentionofthecolon,fortycentimetersofwhichhadbeenremoved,
butthiswasfol

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lowedbyanotherextraordinarydistentionofthecolon.Thepatientwasdesperateandrefusedtopermitasecondoperation,thoughthesurgeonthoughtit
indispensable.Assoonascertainintimatepsychologicalfactswerediscovered,thecolonbegantofunctionnormally.
Suchexperiences,whicharebynomeansrare,makeitexceedinglydifficulttobelievethatthepsycheisnothing,orthatanimaginaryfactisunreal.Itisonlynotthere
whereanearsightedmindseeksit.Itisexistentbutnotinaphysicalform.Itisanalmostridiculousprejudicetoassumethatexistencecanonlybephysical.Asa
matteroffacttheonlyformofexistenceweknowofimmediatelyispsychic.Wemightwellsay,onthecontrary,thatphysicalexistenceismerelyaninference,since
weknowofmatteronlyinsofarasweperceivepsychicimagestransmittedbythesenses.
Wearesurelymakingagreatmistakewhenweforgetthissimpleyetfundamentaltruth.Ifaneurosisshouldhavenoothercauseatallthanimagination,itwould,none
theless,beaveryrealthing.IfamanimaginedthatIwashisarchenemyandkilledme,Ishouldbedeadonaccountofmereimagination.Imaginationsdoexistand
theymaybejustasrealandjustasobnoxiousordangerousasphysicalconditions.Ievenbelievethatpsychicaldangersaremuchmoredangerousthanepidemicsor
earthquakes.Noteventhemedievalepidemicsofbubonicplagueorsmallpoxkilledasmanypeopleascertaindiffer

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encesofopinionin1914orcertainpoliticalidealsinRussia.
Althoughourmindcannotgraspitsownformofexistence,owingtothelackoftheArchimedeanpointoutside,itneverthelessexists.Psycheisexistent,itiseven
existenceitself.
Whatshallwenowreplytoourpatientwiththeimaginarycancer?Iwouldtellhim:"Yes,myfriend,youarereallysufferingfromacancerlikething,youreallyharbor
adeadlyevilwhich,however,willnotkillyourbody,becauseitisimaginary.Butitwilleventuallykillyoursoul.Ithasalreadyspoiltandhasevenpoisonedyour
humanrelationsandyourpersonalhappinessanditwillgoonthuseverincreasinguntilithasswallowedyourwholepsychicexistence.Sothatintheendyouwillnot
behumananymore,butwillbeanevildestructivetumor."
Itisobvioustoourmanthatheisnottheoriginatorofhismorbidimagination,althoughhistheoreticalmindwillcertainlysuggestthatheistheownerandmakerofhis
ownimagination.Ifoneissufferingfromarealcancer,oneneverbelievesoneselftobetheresponsibleoriginatorofsuchanevil,despitethefactthatthecancerisin
one'sownbody.Butwhenitcomestothepsycheweinstantlyfeelakindofresponsibility,asifwewerethemakersofourpsychicalconditions.Thisprejudiceisof
relativelyrecentdate.Notverylongagoevenhighlycivilizedpeoplebelievedthatpsychicagenciescouldinfluenceourmindandfeeling.Therewereghosts,wizards
and

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witches,demonsandangels,andevengods,thatcouldproducecertainpsychologicalalterationsinman.Informertimesthemanwiththeideathathehadcancer
mighthavefeltquitedifferentlyabouthisidea.Hewouldprobablyhaveassumedthatsomebodyhadworkedwitchcraftagainsthimorthathewaspossessed.He
neverwouldhavethoughthimselftobetheoriginatorofsuchaphantasy.
AsamatteroffactIassumethathiscancerideaisaspontaneousgrowth,originatinginthatpartofthepsychewhichisnotidenticalwithconsciousness.Itappearsto
beanautonomousdevelopmentintrudinguponconsciousness.Ofconsciousnessonemightsaythatitisourownpsychicalexistence,butthecancerisitsown
psychicalexistence,independentofourselves.Thisstatementseemstoformulatetheobservablefactscompletely.Ifwesubmitsuchacasetoanassociation
experiment,6 wesoondiscoverthatthemanisnotmasterinhisownhouse.Hisreactionswillbedelayed,altered,suppressedorreplacedbyautonomousintruders.
Therewillbeanumberofstimuluswordswhichcannotbeansweredbyhisconsciousintention.Theywillbeansweredbycertainautonomouscontents,whichare
veryoftenunconsciouseventothetestperson.Inourcasewewillcertainlydiscoveranswerswhichcomefromthepsychiccomplexattherootofthecanceridea.
Wheneverastimuluswordtouchessomethingconnectedwiththehiddencomplex,thereactionoftheegoconsciousnesswillbedisturbed,orevenreplaced,byan
answercoming

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fromthecomplex.Itisjustasifthecomplexwereanautonomousbeingcapableofinterferingwiththeintentionsoftheego.Complexesindeedbehavelikesecondary
orpartialpersonalitiesinpossessionofamentallifeoftheirown.
Manycomplexesaremerelysplitfromconsciousnessbecausethelatterpreferredtogetridofthembyrepression.Butthereareothersthathaveneverbeenin
consciousnessbeforeandthatthereforecouldneverhavebeenarbitrarilyrepressed.Theygrowoutoftheunconsciousmindandinvadeconsciousnesswiththeir
weirdandunassailableconvictionsandimpulses.Ourpatient'scasebelongedinthelattercategory.Despitehiscultureandintelligence,hewasahelplessvictimof
somethingwhichobsessedorpossessedhim.Hewasutterlyunabletohelphimselfinanywayagainstthedemoniacalpowerofhismorbididea.Itovergrewhim
indeedlikeacarcinoma.Onedaytheideahadappearedandfromthenonitremainedunshakablytherewereonlyshortfreeintervals.
Theexistenceofsuchcasesexplains,toacertainextent,whypeopleareafraidofbecomingconsciousofthemselves.Theremightreallybesomethingbehindthe
screenoneneverknowsandthuspeopleprefer"totakeintoaccountandtoobservecarefully"factorsexternaltotheirconsciousness.Inmostpeoplethereisa
sortofprimitive
concerningthepossiblecontentsoftheunconscious.Be

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yondallnaturalshyness,shameandtact,thereisasecretfearoftheunknown''perilsofthesoul."Ofcourseoneisreluctanttoadmitsucharidiculousfear.Butone
shouldrealizethatthisfearisbynomeansunjustifiableonthecontrary,itisonlytoowellfounded.Weareneversurethatanewideawillnotseizeeitherupon
ourselvesoruponourneighbors.Weknowfrommodernaswellasfromancienthistorythatsuchideascanberatherstrange,sopeculiar,indeed,thatnoteverybody
canagreewiththem.Theresultmaybethatalldissenters,nomatterhowwellmeaningorreasonabletheyare,getburntaliveorhavetheirheadscutofforare
disposedofinmassesbythemoremodernmachinegun.Wecannotevencalmourselveswiththeideathatsuchthingsbelongtoaremotepast.Unfortunatelythey
seemtobelongnotonlytothepresentmoment,but,quiteparticularly,tothefuture."Homohominilupus"isasad,yeteternaltruism.Thereisindeedreasonenough
whymanshouldbeafraidofthosenonpersonalforcesdwellingintheunconsciousmind.Weareblissfullyunconsciousofthoseforcesbecausetheynever,oralmost
never,appearinourpersonaldealingsandunderordinarycircumstances.Butif,ontheotherhand,peoplecrowdtogetherandformamob,thenthedynamicsofthe
collectivemanaresetfreebeastsordemonswhichliedormantineverypersontillheispartofamob.Maninthecrowdisunconsciouslyloweredtoaninferior
moralandintellectuallevel,to

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thatlevelwhichisalwaysthere,belowthethresholdofconsciousness,readytobreakforthassoonasitisstimulatedthroughtheformationofacrowd.
Itis,tomymind,afatalmistaketoconsiderthehumanpsycheasamerelypersonalaffairandtoexplainitexclusivelyfromapersonalpointofview.Suchamodeof
explanationisonlyapplicabletotheindividualinhisordinaryeverydayoccupationsandrelationships.If,however,someslighttroubleoccurs,perhapsintheformof
anunforeseenandsomewhatextraordinaryevent,instantlyinstinctiveforcesarecalledup,forceswhichappeartobewhollyunexpected,new,andevenstrange.They
cannolongerbeexplainedbypersonalmotives,beingcomparablerathertocertainprimitiveoccurrenceslikepanicsatsolareclipsesandsuchthings.Toexplainthe
murderousoutburstofBolshevisticideasbyapersonalfathercomplexappearstomeassingularlyinadequate.
Thechangeofcharacterthatisbroughtaboutbytheuprushofcollectiveforcesisamazing.Agentleandreasonablebeingcanbetransformedintoamaniacora
savagebeast.Oneisalwaysinclinedtolaytheblameonexternalcircumstances,butnothingcouldexplodeinusifithadnotbeenthere.Asamatteroffact,weare
alwayslivinguponavolcanoandthereis,asfarasweknow,nohumanmeansofprotectionagainstapossibleoutburstwhichwilldestroyeverybodywithinitsreach.
Itiscertainlyagoodthingtopreachreasonandcommonsense,butwhatifyouraudienceisalunaticasylumoracrowdina

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collectiveseizure?Thereisnotmuchdifferenceeither,becausethemadmanaswellasthemobismovedbynonpersonal,overwhelmingforces.
Asamatteroffact,itneedsaslittleasaneurosistoconjureupaforcethatcannotbedealtwithbyreasonablemeans.Ourcancercaseshowsclearlyhowimpotent
humanreasonandintellectareagainstthemostpalpablenonsense.Ialwaysadvisemypatientstotakesuchobviousbutinvinciblenonsenseasthemanifestationofa
powerandameaningnotyetunderstood.Experiencehastaughtmethatitisamuchmoreeffectivemethodofproceduretotakesuchafactseriouslyandtoseekfor
asuitableexplanation.Butanexplanationissuitableonlywhenitproducesahypothesisequaltothemorbideffect.Ourcaseisconfrontedwithawillpoweranda
suggestionmorethanequaltoanythinghisconsciousnesscanputagainstit.Inthisprecarioussituationitwouldbebadstrategytoconvincethepatientthatheis
somehow,thoughinahighlyincomprehensibleway,atthebackofhisownsymptom,secretlyinventingandsupportingit.Suchasuggestionwouldinstantlyparalyze
hisfightingspirit,andhewouldgetdemoralized.Itismuchbetterifheunderstandsthathiscomplexisanautonomouspowerdirectedagainsthisconscious
personality.Moreover,suchanexplanationfitstheactualfactsmuchbetterthanareductiontopersonalmotives.Anapparentpersonalmotivationdoesexist,butitis
notmadebyintention,itjusthappenstothepatient.
WhenintheBabylonianEposGilgamesh'sarro

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ganceand
defythegods,theyinventandcreateamanequalinstrengthtoGilgameshinordertocheckthehero'sunlawfulambition.Theverysamethinghas
happenedtoourpatient:heisathinkerwhohassettled,orisalwaysgoingtosettle,theworldbythepowerofhisintellectandreason.Hisambitionhasatleast
succeededincarvinghisownpersonalfate.Hehasforcedeverythingundertheinexorablelawofhisreason,butsomewherenatureescapedandcamebackwitha
vengeanceintheformofperfectlyunassailablenonsense,thecanceridea.Thiscleverdevicewasformedbytheunconsciousmindtokeephimonamercilessand
cruelleash.Itwastheworstblowwhichcouldbegiventoallhisreasonableidealsandabovealltohisbeliefintheallpowerfulhumanwill.Suchanobsessioncan
onlyoccurinapersonwhomakesahabitualmisuseofreasonandintellectforanegotisticalpowerpurpose.
Gilgamesh,however,escapedtherevengeofthegods.Hehadwarningdreamstowhichhepaidattention.Theyshowedhimhowhecouldovercomehisfoe.Our
patient,livinginanagewherethegodshavebecomeextinctandareeveninbadrepute,alsohadsuchdreams,buthedidnotlistentothem.Howcouldanintelligent
manbesosuperstitiousastotakedreamsseriously!Theverycommonprejudiceagainstdreamsisbutoneofthesymptomsofafarmoreseriousundervaluationof
thehumansoulingeneral.Themarvelousdevelopmentofscienceandtechineshasbeencounterbalancedontheothersidebyanappall

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inglackofwisdomandintrospection.Itistruethatourreligiousteachingspeaksofanimmortalsoulbutithasveryfewkindwordsfortheactualhumanpsyche,
whichwouldgostraighttoeternaldamnationifitwerenotforaspecialactofDivineGrace.Thosetwoimportantfactorsarelargelyresponsibleforthegeneral
undervaluationofthepsyche,butnotentirely.Mucholderthanthoserelativelyrecentdevelopmentsaretheprimitivefearofandaversiontoeverythingthatborderson
theunconscious.
Consciousnessmusthavebeenaveryprecariousthinginitsbeginnings.Inrelativelyprimitivesocietieswecanstillobservehoweasilyconsciousnessislost.Oneofthe
"perilsofthesoul"7 is,forinstance,thelossofasoul.Thisisacaseofapartofthepsychebecomingunconsciousagain.Anotherexampleistheamokcondition,8 the
equivalentoftheberserkconditionintheGermanicsaga.9 Thisisamoreorlesscompletetrance,oftenaccompaniedbydevastatingsocialeffects.Evenanordinary
emotioncancauseaconsiderablelossofconsciousness.Primitivesthereforecherishelaborateformsofpoliteness,speakingwithahushedvoice,layingdowntheir
weapons,crouching,bowingthehead,showingthepalms.Evenourownformsofpolitenessstillshowa"religious"observationofpossiblepsychicaldangers.We
propitiatethefatesbywishingmagicallyagoodday.Itisnotgoodformtokeepthelefthandinyourpocketorbehindyourbackwhenshakinghands.Ifyouwantto
beparticularlypropitiatingyouuseboth

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hands.Beforepeopleofgreatauthoritywebowwithuncoveredhead,i.e.,weofferourheadunprotected,inordertopropitiatethepowerfulone,whomightquite
easilyfallsuddenlyapreytoafitofuncontrollableviolence.Inwardancesprimitivescanbecomesoexcitedthattheymayshedblood.
Thelifeoftheprimitiveisfilledwithconstantregardfortheeverlurkingpossibilityofpsychicaldangers,andtheattemptsandproceduresemployedtodiminishthe
risksareverynumerous.Thecreationoftabooedareasisanexternalevidenceofthisfact.Theinnumerabletaboosaredelimitedpsychicalareas,meticulouslyand
fearfullyobserved.ImadeaterrificmistakeoncewhenIwaswithatribeonthesouthernslopesofMt.Elgon.IwantedtoinquireabouttheghosthousesIfrequently
foundinthewoodsandduringapalaverImentionedtheword"selelteni"meaning"ghost."Instantlyeverybodywassilentandpainfullyembarrassed.Theyalllooked
awayfrommebecauseIhadspokenaloudacarefullyhushedupword,andhadthusinvitedmostdangerousconsequences.Ihadtochangethesubjectinordertobe
abletocontinuethemeeting.Thesamemenassuredmethattheyneverhaddreamstheyweretheprerogativeofthechiefandofthemedicineman.Themedicineman
thenconfessedtomethathenolongerhadanydreams,fortheyhadtheDistrictCommissionernowinstead.''SincetheEnglishareinthecountrywehavenodreams
anymore,"hesaid."TheDistrictCommissionerknowseverythingaboutwar

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anddiseases,andaboutwherewehavegottolive."Thisstrangestatementisbaseduponthefactthatdreamswereformerlythesupremepoliticalguide,thevoiceof
"mungu."Thereforeitwouldhavebeenunwiseforanordinarymantosuggestthathehaddreams.
DreamsarethevoiceoftheUnknown,thateverthreatenswithnewschemes,newdangers,sacrifices,warfareandothertroublesomethings.AnAfricannegroonce
dreamtthathisenemieshadtakenhimprisonerandburnthimalive.Thenextdayhecalledhisrelativestogetherandimploredthemtoburnhim.Theyconsentedtodo
sototheextentthattheyboundhisfeettogetherandputtheminthefire.Hewasofcoursebadlycrippledbuthadescapedhisfoes.10
Thereareanyamountofcreedsandceremoniesthatexistforthesolepurposeofformingadefenseagainsttheunexpected,dangeroustendenciesoftheunconscious.
Thepeculiarfactthatthedreamisthedivinevoiceandmessengerandyetanunendingsourceoftrouble,doesnotdisturbtheprimitivemind.Westillfindobvious
remnantsofthisprimitivefactinthepsychologyoftheJewishprophets.11Oftenenoughtheyhesitatetolistentothevoice.Anditwas,wemustadmit,ratherhardon
apiousmanlikeHoseatomarrytheprostituteinordertoobeytheLord'scommand.Sincethedawnofmankindtherehasbeenamarkedtendencytodelimitthe
unrulyandarbitrary"supernatural"influencebydefiniteformsandlaws.Andthisprocesshasgoneonin

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historybythemultiplicationofrites,institutionsandcreeds.InthelasttwothousandyearswefindtheinstitutionoftheChristianchurchassumingamediatingand
protectivefunctionbetweentheseinfluencesandman.Itisnotdeniedinmedievalecclesiasticalwritingsthatadivineinfluxcouldtakeplaceindreams,forinstance,but
thisviewisnotexactlyencouragedandthechurchreservestherighttodecidewhetherarevelationistobeconsideredauthenticornot.12Inspiteofthefactthatthe
churchrecognizestheundeniableemanationofcertaindreamsfromGod,itisdisinclined,evenpositivelyaverse,toanyseriousoccupationwithdreams,while
admittingthatsomemightcontainanimmediaterevelation.Thusthechangeinmentalattitudeswhichhastakenplaceinrecentcenturiesis,fromthispointofviewat
least,notwhollyunwelcometothechurch,becauseithaseffectivelydiscouragedtheformerintrospectiveattitudewhichwasfavorabletoaseriousconsiderationof
dreamsandinnerexperiences.
Protestantism,havingpulleddownmanyawallwhichhadbeencarefullyerectedbythechurch,beganimmediatelytoexperiencethedisintegratingandschismatic
effectofindividualrevelation.Assoonasthedogmaticfencewasbrokendownandassoonastheritualhadlosttheauthorityofitsefficiency,manwasconfronted
withaninnerexperience,withouttheprotectionandtheguidanceofadogmaandaritualwhicharetheunparalleledquintessenceofChristianaswellasofpagan
religiousexperience.Protcstant

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ismhas,inthemain,lostallthefinershadesofthedogma:themass,theconfession,thegreaterpartoftheliturgyandthesacrificialimportanceofpriesthood.
Imustemphasizethepointthatthisstatementisnotajudgmentofvaluesandhasnointentionofbeingone.Imerelystatethefacts.Protestantismhas,however,
intensifiedtheauthorityoftheBibleasasubstituteforthelostauthorityofthechurch.Butashistoryhasshown,onecaninterpretcertainbiblicaltextsinmanyways.
NorhasthescientificcriticismoftheNewTestamentbeenveryhelpfulinenhancingthedivinecharacteroftheholywritings.Itisalsoafactthatundertheinfluenceof
asocalledscientificenlightenmentgreatmassesofeducatedpeoplehaveeitherleftthechurchorhavebecomeprofoundlyindifferenttoit.Iftheywerealldull
rationalistsorneuroticintellectualsthelosswouldnotberegrettable.Butmanyofthemarereligiouspeople,onlyincapableofagreeingwiththeactuallyexistingforms
ofcreed.Ifthiswerenotso,onecouldhardlyexplaintheremarkableeffectoftheBuehmanmovementonthemoreorlesseducatedProtestantclasses.TheCatliolic
whohasturnedhisbackonthechurchusuallydevelopsasecretormanifestinclinationtowardatheism,whereastheProtestantfollows,ifpossible,aseetarian
movement.TheabsolutismoftheCatholicchurchseemstodemandanequallyabsolutenegation,whileProtestantrelativismpermitsvariations.

Page24

ItmayperhapsbethoughtthatIhavegoneabitfarintothehistoryofChristianityfornootherpurposethantoexplaintheprejudiceagainstdreamsandindividual
innerexperience.ButwhatIhavejustsaidmighthavebeenapartofmyconversationwithourcancerpatient.Itoldhimthatitwouldbebettertotakehisobsession
seriouslyinsteadofrevilingitaspathologicalnonsense.Buttotakeitseriouslywouldmeanacknowledgingitasasortofdiagnosticinformationofthefactthat,ina
psychewhichreallyexisted,troublehadarisenintheformofacancerlikegrowth."But,"hewillcertainlyask,"whatcouldthatgrowthbe?"AndIshallanswer:''Ido
notknow,"asindeedIdonot.Although,asImentionedbefore,itissurelyacompensatoryorcomplementaryunconsciousdevelopment,nothingisyetknownabout
itsspecificnatureoraboutitscontent.Itisaspontaneousmanifestationoftheunconsciousmind,baseduponcontentswhicharenottobefoundinconsciousness.
MypatientisnowverycurioushowIshallsetaboutgettingatthosecontentswhichformtherootoftheobsession.Itheninformhim,attheriskofshockinghim
severely,thathisdreamswillprovideuswithallthenecessaryinformation.Wewilltakethemasiftheyissuedfromanintelligent,purposiveand,asitwere,personal
source.Thisisofcourseaboldhypothesisandatthesametimeanadventure,becausewearegoingtogiveextraordinarycredittoa

Page25

discreditableentity,whoseveryexistenceisstilldeniedbynotafewcontemporarypsychologistsaswellasbyphilosophers.Afamousanthropologist,towhomIhad
demonstratedmywayofproceeding,madethetypicalremark:"That'sallveryinterestingindeed,butdangerous."Yes,Iadmit,itisdangerous,justasdangerousasa
neurosis.Whenyouwanttocureaneurosis,youhavetorisksomething.Todosomethingwithoutriskismerelyineffectual,asweknowonlytoowell.Asurgical
operationforcancerisarisktooandyetitiswhathastobedone.ForthesakeofabetterunderstandingIhaveoftenfelttemptedtoadvisemypatientstoconceive
ofthepsycheasofasubtlebody,inwhichsubtletumorscangrow.Theprejudicedbeliefthatthepsycheisunimaginableandconsequentlylessthanairorthatitisa
moreorlessphilosophicsystemoflogicalconcepts,issogreatthat,whenpeoplearenotconsciousofcertaincontents,theyassumethattheydonotexist.Thereisno
confidenceandnobeliefinareliablepsychicalfunctioningoutsideconsciousness,anddreamsarethoughttobeonlyridiculous.Undersuchconditionsmyproposal
arousestheworstsuspicions.AndindeedIhaveheardeveryconceivableargumentunderthesunthatmanhaseverinventedusedagainstthevaguespectersof
dreams.
Yetindreamswefind,withoutanyprofoundanalysis,thesameconflictsandcomplexeswhoseexistencecanalsobeascertainedbytheassociationtest.More

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over,thosecomplexesformanintegralpartoftheexistingneurosis.Wehave,therefore,reasontobelievethatdreamscangiveusatleastasmuchinformationabout
thecontentofaneurosisastheassociationtest.Asamatteroffacttheygiveverymuchmore.Thesymptomisliketheshootaboveground,yetthemainplantisan
extendedrhizomaunderground.Therhizomarepresentsthecontentofaneurosisitisthematrixofcomplexes,ofsymptomsandofdreams.Wehaveeveryreason,
even,tobelievethatdreamsmirrorexactlytheundergroundprocessesofthepsyche.Andifwegetthere,weliterallygetatthe"roots"ofthedisease.
Asitisnotmyintentiontogofurtherintothepsychopathologyofneuroses,Iproposetochooseanothercaseasanexampleofhowdreamsrevealtheunknowninner
factsofthepsycheandofwhatthesefactsconsist.Thedreamerisalsoanintellectual,ofremarkableintelligenceandlearning.Hewasneuroticandwasseekingmy
helpbecausehefeltthathisneurosishadbecomeoverpoweringandwasslowlybutsurelyundermininghismorale.Fortunatelyhisintellectualintegrityhadnotyet
sufferedandhehadthefreeuseofhisfineintelligence.OnaccountofthatIsethimthetaskofobservingandrecordinghisdreamshimself.Thedreamswerenot
analyzedorexplainedtohimanditwasonlyverymuchlaterthatwebeganwiththeiranalysis.ThusthedreamsIamgoingtodemonstratehavenotbeentampered
withatall.Theyrepresentanentirelyuninfluencednatural

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sequenceofevents.Thepatienthadneverreadpsychology,nottospeakofanalyticalpsychology.
Sincetheseriesconsistsofoverfourhundreddreams,IcouldnotpossiblygiveanimpressionofthewholematerialbutIhavepublishedaselectionofseventyfourof
thesedreamscontainingmotivesofapeculiarreligiousinterest.13Thedreamer,itshouldbesaid,isaCatholicbyeducation,butheisnolongerapracticingone,nor
isheinterestedinreligiousproblems.Hebelongstothoseintellectualsorscientistswhowouldbesimplyamazedifanybodyshouldsaddlethemwithreligiousviewsof
anykind.Ifoneholdsthattheunconsciousmindisapsychicalexistenceindependentofconsciousness,acasesuchasthatofourdreamermightbeofparticular
interest,providedwearenotmistakeninouropinionaboutthereligiouscharacterofcertaindreams.Andifonelaysstressontheconsciousmindaloneanddoesnot
credittheunconsciouswithanindependentexistence,itwillbeinterestingtofindoutwhetherornotthedreamhasreallyderiveditsmaterialfromconsciouscontents.
Shouldthefactsbeinfavorofthehypothesiswhichincludestheunconscious,onecanusedreamsassourcesofinformationaboutthepossiblereligioustendenciesof
theunconsciousmind.
Onecannotexpectthatdreamswillmanifestlyspeakofreligionasweknowit.Thereare,however,justtwodreamsamongthefourhundredthatobviouslydealwith
religion.Iwillnowgivethetextwhichthedreamerhimselfhadtakendown.

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"Therearemanyhouseswhichhaveatheatricalcharacter,asortofstagescenery.SomebodymentionsthenameofBernardShaw.Itisalsomentionedthattheplay
whichistofollowreferstoaremotefuture.Oneofthehousesisdistinguishedbyasignboardwiththefollowinginscription:
ThisistheuniversalCatholicchurch.
ItisthechurchoftheLord.
AllthosewhofeelthemselvestobeinstrumentsoftheLordmayenter.

Andbelowinsmallerletters:
ThechurchisfoundedbyJesusandPaul

itisasifafirmboastedofitsoldstanding.Isaytomyfriend:'Letusgoinandhavealook.'Hereplies:'Idonotseewhymanypeopleshouldbetogetherinorder
tohavereligiousfeelings.'ButIsay:'YouareaProtestantsoyouwillneverunderstandit.'Thereisawomannoddingapproval.Inowbecomeawareofabillposted
onthewallofthechurch.Itreadsasfollows:
'Soldiers!

'WhenyoufeelthatyouareunderthepoweroftheLordavoidtalkingdirectlytohim.TheLordisnotaccessibletowords.Wealsorecommendurgentlythatyou
shouldnotindulgeindiscussionsabouttheattributesoftheLordamongyourselves.Itwouldbefruitless,asanythingofvalueandimportanceisineffable.
'Signed:Pope...'(Thename,however,isnotdecipherable.)

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"Wenowenterthechurch.Theinteriorresemblesamosqueratherthanachurch,asamatteroffactitisparticularlyliketheHagiaSophia.Therearenochairs,which
producesawonderfuleffectofspace.Therearealsonoimages.Thereareonlyframedsentencesonthewalls(likethoseintheHagiaSophia).Oneofthesesentences
reads:'Donotflatteryourbenefactor.'Thesamewomanwhonoddedapprovaltomebeforebeginstoweepandsays:'Thenthereisnothingleftatall.'Ireply:'Ithink
thatitisperfectlyallright,'butshevanishes.
"AtfirstIamrightinfrontofapillarwhichobliteratestheview,thenIchangemypositionandIseeacrowdofpeopleinfrontofme.IdonotbelongtothemandIam
standingalone.ButIseethemclearlyandIalsoseetheirfaces.Theypronouncethefollowingwords:'WeconfessthatweareunderthepoweroftheLord.The
KingdomofHeaveniswithinourselves.'Theyrepeatthisthriceinamostsolemnway.ThentheorganplaysafuguebyBachandachoirsings.Sometimesitismusic
alone,sometimesthefollowingwordsarerepeated:'Everythingelseispaper,'whichmeansthatitdoesnotproducealivingimpression.
"Whenthemusicisfinishedthesecondpartoftheceremonybegins,asisthecustomatstudents'meetingswherethedealingwithseriousaffairsisfollowedbythegay
partofthegathering.Therearesereneandmaturehumanbeings.Onewalkstoandfro,otherstalktogether,theywelcomeeachother,and

Page30

winefromtheepiscopalseminaryandotherdrinksareserved.Intheformofatoastonewishesthechurchafavorabledevelopmentandaradioamplifierplaysa
ragtimemelodywiththerefrain:'Charlesisnowalsointhegame.'Itisasifthepleasureconcerningsomenewmemberofthesocietyweretobeexpressedbythat
performance.Apriestexplainstome:'Thesesomewhatfutileamusementsareofficiallyacknowledgedandadmitted.WemustadaptalittletoAmericanmethods.If
youhavetodealwithbigcrowds,aswehave,itisinevitable.WedifferhoweveronprinciplefromtheAmericanchurchesinthatwecherishanemphaticallyanti
ascetictendency.'WhereuponIwokeupwithafeelingofgreatrelief."
Therearenumerousworks,asyouknow,concerningthephenomenologyofdreams,butveryfewthatdealwiththeirpsychology.Thisfortheobviousreasonthatitis
amostticklishandriskybusiness.Freudhasmadeacourageousefforttoelucidatetheintricaciesofdreampsychologybytheaidofviewswhichhehasgatheredin
thefieldofpsychopathology.14MuchasIadmiretheboldnessofhisattempt,Icannotagreewithhismethodanditsresults.Heexplainsthedreamasamerefaade,
behindwhichsomethinghasbeencarefullyhidden.Thereisnodoubtthatneuroticshidedisagreeablethings,probablyjustasmuchasnormalpeopledo.Butitisa
seriousquestionwhetherthiscategorycanbeappliedtosuchanormalandworldwidephenomenonasthedream.Iamdoubtfulwhetherwecanassumethata
dreamissomethingelse

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thanitappearstobe.IamratherinclinedtoquoteanotherJewishauthority,theTalmud,whichsays:"Thedreamisitsowninterpretation."InotherwordsItakethe
dreamforgranted.Thedreamissuchadifficultandintricatesubject,thatIdonotdaretomakeanyassumptionsaboutitspossiblecunning.Thedreamisanatural
eventandthereisnoreasonunderthesunwhyweshouldassumethatitisacraftydevicetoleadusastray.Thedreamoccurswhenconsciousnessandwillaretoa
greatextentextinguished.Itseemstobeanaturalproductwhichisalsotobefoundinpeoplewhoarenotneurotic.Moreover,weknowsolittleaboutthepsychology
ofthedreamprocessthatwemustbemorethancarefulwhenweintroduceelementsforeigntothedreamitselfintoitsexplanation.
ForallthesereasonsIholdthatourdreamreallyspeaksofreligionandthatitmeanstodoso.Sincethedreamiselaborateandconsistentitsuggestsacertainlogic
andacertainintention,thatis,itisprecededbyamotivationintheunconsciouswhichfindsdirectexpressioninthedreamcontent.
ThefirstpartofthedreamisaseriousstatementinfavoroftheCatholicchurch.AcertainProtestantpointofviewthatreligionisanindividualexperienceis
discouragedbythedreamer.Thesecond,moregrotesquepart,isanadaptationbythechurchtoadecidedlyworldlypointofviewandtheendisastatementinfavor
ofanantiascetictendencywhichwouldnotandcouldnotbebackedupbythereal

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church.Butthedreamer'santiasceticpriestmakesitamatterofprinciple.SpiritualizationandsublimationareemphaticallyChristianprinciplesandanyinsistenceupon
thecontrarywouldamounttoablasphemouspaganism.Christianityhasneverbeenworldlynorhasitevercherishedafriendlyneighborlinesswithgoodwineand
food,anditismorethandoubtfulwhethertheintroductionofjazzmusicintothecultwouldbeaparticularasset.The"sereneandmature"personalities,that
peripateticallyconversewitheachotherinamoreorlessEpicureanstyle,remindonemuchmoreofanantiquephilosophicideal,whichisratherdistastefultothe
contemporaryChristian.Inthefirstaswellasinthesecondparttheimportanceofmassesorcrowdsisstressed.
ThustheCatholicchurch,thoughitisstronglyrecommended,appearstobecoupledwithastrangepaganpointofviewwhichisirreconcilabletoafundamentally
Christianattitude.Therealirreconcilabilitydoesnotappearinthedream.Itishushedupasitwerebya"gemtliche"atmosphere,inwhichdangerouscontrastsare
blurredandblended.TheProtestantpointofviewofanindividualrelationshiptoGodisoverpoweredbymassorganizationandcorrespondinglycollectivereligious
feeling.TheinsistenceuponcrowdsandtheinsinuationofapaganidealarepeculiarparallelstothingsthatactuallyhappeninEurope.Everybodywonderedabout
paganisminmodernGermany,becausenobodyknewhowtointerpretNietzsche'sDionysianexperience.Nietzschewas

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butonecaseamongthousandsandmillionsofthenfutureGermansinwhoseunconscioustheGermaniccousinofDionysos,thatis,Wotan,developedduringthe
GreatWar.15InthedreamsoftheGermanswhomItreatedthenIcouldseeclearlytheWotanisticrevolutioncomingon,andin1918IpublishedanarticleinwhichI
pointedoutthepeculiarkindofnewdevelopmentwhichwastobeexpectedinGermany.16ThoseGermanswerebynomeanspeoplewhohadstudiedThusSpake
Zarathustra,andsurelythoseyoungpeoplewhostartedthepagansacrificesofsheepdidnotknowofNietzsche'sexperience.17Thereforetheycalledtheirgod
WotanandnotDionysos.InNietzsche'sbiographyyouwillfindirrefutableproofsthatthegodheoriginallymeantwasreallyWotan,but,beingaphilologistandliving
intheseventiesandeightiesofthenineteenthcentury,hecalledhimDionysos.Lookedatfromacomparativestandpoint,thetwogodshaveindeedmuchincommon.
Thereisapparentlynooppositiontocollectivefeeling,massreligionandpaganisminthewholedreamofmypatient,exceptthesoonsilencedProtestantfriend.There
isonlyonecuriousincidentdeservingourattention:thatistheunknownwomanwhofirstsupportstheeulogyofCatholicismandthensuddenlyweeps,saying:"Then
thereisnothingleftatall,"andvanisheswithoutreturning.
Whoisthiswoman?Sheistothedreameravagueandunknownperson,butwhenhehadthatdreamhe

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wasalreadywellacquaintedwithherasthe''unknownwoman"whohadfrequentlyappearedinpreviousdreams.
Asthisfigureplaysagreatroleinmen'sdreams,itcarriesthetechnicaldesignation"anima,"18owingtothefactthatsincetimeimmemorialmaninhismythsalways
manifestedtheideaofacoexistenceofmaleandfemaleinthesamebody.SuchpsychologicalintuitionswereusuallyprojectedintheformofthedivineSyzygia,the
divinepair,oroftheideaofthehermaphroditicnatureofthecreator.19EdwardMaitland,thebiographerofAnnaKingsford,relatesinourowndayaninner
experienceofthebisexualnatureoftheDeity,20thenthereisHermeticphilosophywithitshermaphroditeanditsandrogynousinnerman,21the"homoAdamicus,"
who"thoughheappearsinmaleform,alwayscarriesEve,thatis,hiswoman,withhim,concealedinhisbody,"asamedievalcommentatoroftheHermetisTractatus
Aureussays.22
Theanimaispresumablyapsychicalrepresentationoftheminorityoffemalegenesinamalebody.Thisisallthemoreprobableasthesamefigureisnottobefoundin
theimageryofafeminineunconscious.Thereisacorrespondingfigure,however,thatplaysanequivalentrole,yetitisnotawoman'simagebutaman's.Thismale
figureinawoman'spsychologyhasbeendesignated"animus."23Oneofthemosttypicalmanifestationsofbothfiguresiswhathaslongbeencalled"animosity."The
animacausesillogicalmoods,

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andtheanimusproducesirritatingtopicsandunreasonableopinions.Botharefrequentdreamfigures.Asaruletheypersonifytheunconsciousandgiveititspeculiarly
disagreeableorirritatingcharacter.Theunconsciousinitselfhasnosuchnegativequalities.Theyappearonlywhenitispersonifiedbythosefiguresandtheybeginto
influenceconsciousness.Beingonlypartialpersonalitiestheyhavethecharactereitherofaninferiorwomanorofaninferiorman,hencetheirirritatinginfluence.Aman
experiencingthiswillbesubjecttounaccountablemoodsandawomanwillbeargumentativeandwillproduceopinionswhicharebesidethemark.
Thewhollynegativereactionoftheanimatothechurchdreampointsoutthatthedreamer'sfeminine,thatis,hisunconscious,sidedisagreeswithhisattitude.The
disagreementoriginateswiththesentenceonthewall:"Donotflatteryourbenefactor,"withwhichthedreameragrees.Themeaningofthesentenceseemstobesound
enough,sothatonedoesnotunderstandwhythewomanshouldfeelsodesperateaboutit.Withoutdelvingfurtherintothismystery,wemustcontentourselvesforthe
timebeingwiththefactthatthereisacontradictioninthedreamandthataveryimportantminorityhasleftthestageundervividprotestandgivesnomoreattentionto
thefurtherproceedings.
Wegather,then,fromthedreamthattheunconsciousfunctioningofthedreamer'smindproducesaprettyflatcompromisebetweenCatholicismanda

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paganjoiedevivre.Theproductoftheunconsciousismanifestlynotexpressingapointofvieworadefiniteopinion,itisratheradramaticexpositionofanactof
deliberation.Itcouldbeformulatedperhapsinthefollowingway:"Nowwhataboutthisreligiousbusiness?YouareaCatholic,areyounot?Isthatnotgoodenough?
Butasceticismwell,well,eventhechurchhastoadaptalittlemovies,radio,spiritualfiveo'clockteaandallthatwhynotsomeecclesiasticalwineandgay
acquaintances?"Butforsomesecretreasonthisawkwardmysterywoman,wellknownfrommanyformerdreams,seemstobedeeplydisappointedandquits.
ImustconfessIfindmyselfinsympathywiththeanima.Obviouslythecompromiseistoocheapandtoosuperficial,butcharacteristicofthedreameraswellasof
manyotherpeopletowhomreligiondoesnotmatterverymuch.Religionwasofnoconcerntomypatientandhecertainlyneverexpectedthatitwouldconcernhimin
anyway.Buthehadcometomebecauseofaveryseriousexperience.Beinghighlyrationalisticandintellectualhehadfoundthathisattitudeofmindandhis
philosophyforsookhimcompletelyinthefaceofhisneurosisanditsdemoralizingforces.HefoundnothinginhiswholeWeltanschauungthatwouldhelphimtogaina
sufficientcontroloverhimself.Hethereforewasverymuchinthesituationofamandesertedbyhisheretoforecherishedconvictionsandideals.Itisbynomeansan
extraordinarycasethatundersuchconditionsaman

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shouldreturntothereligionofhischildhoodinthehopeoffindingsomethinghelpfulthere.Itwas,however,notaconsciousattemptoradecisiontorevivifyformer
religiousbeliefs.Hemerelydreameditthatis,hisunconsciousproducedapeculiarstatementabouthisreligion.Itisjustasifthespiritandtheflesh,theeternal
enemiesinChristianconsciousness,hadmadepeacewitheachotherintheformofacuriousmitigationoftheircontradictorynature.Spiritualityandworldlinesscome
togetherinunexpectedpeacefulness.Theeffectissomewhatgrotesqueandcomical.Theinexorableseverityofthespiritseemstobeunderminedbyanalmostantique
gaiety,perfumedbywineandroses.Thedreamcertainlydescribesaspiritualandworldlyatmospherethatdullsthesharpnessofamoralconflictandswallowsupin
oblivionallmentalpainanddistress.
Ifthiswasawishfulfilment,itwassurelyaconsciousone,foritwaspreciselywhatthepatienthadalreadyoverdone.Andhewasnotunconsciousaboutthiseither,
sincewinewasoneofhismostdangerousenemies.Thedreamis,onthecontrary,animpartialstatementofthepatient'sspiritualcondition.Itisthepictureofa
degeneratereligioncorruptedbyworldlinessandmobinstincts.Thereisreligioussentimentalityinsteadofthenuminosumofdivineexperience.Thisisthewellknown
characteristicofareligionthathaslostthelivingmystery.Itiseasilyunderstandablethatsuchareligionisincapableofgivinghelporofhavinganyothermoraleffect.

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Thegeneralaspectofthedreamissurelyunfavorablealthoughcertainotheraspectsofamorepositivenaturearedimlyvisible.Itrarelyoccursthatdreamsareeither
exclusivelypositiveorexclusivelynegative.Asaruleonefindsbothaspects,butusuallyoneisstrongerthantheother.Itisobviousthatsuchadreamprovidesthe
psychologistwithenoughmaterialtoraisetheproblemofareligiousattitude.Ifourdreamweretheonlyonewepossess,wecouldhardlyhopetounlockitsinnermost
meaning,butwehavequiteanumberofdreamsinourserieswhichsuggestastrangereligiousproblem.Inever,ifIcanhelpit,interpretonedreambyitself.Asarule
adreambelongsinaseries.Asthereisacontinuityinconsciousness,despitethefactthatitisregularlyinterruptedbysleep,thereisprobablyalsoacontinuityof
unconsciousprocessesandperhapsevenmoresothanwiththeeventsofconsciousness.Inanycasemyexperienceisinfavoroftheprobabilitythatdreamsarethe
visiblelinksinachainofunconsciousevents.Ifwewantanylightonthequestionofthedeeperreasonsforthedream,wemustgobacktotheseriesandfindout
whereithasitspositioninthelongchainofthefourhundreddreams.
Wefindourdreamwedgedinbetweentwoimportantdreamsofanuncannyquality.Thedreambeforereportsthatthereisagatheringofmanypeopleandthata
peculiarceremonyistakingplace,apparentlyofmagiccharacter,withthepurposeof"reconstructingthegibbon."Thedreamafterisoccupied

Page39

withasimilarthemethemagictransformationofanimalsintohumanbeings.
Bothdreamsareintenselydisagreeableandveryalarmingtothepatient.Whereasthechurchdreammanifestlymovesonthesurfaceandexhibitsopinionswhichin
othercircumstancescouldaswellbethoughtconsciously,thesetwodreamsarestrangeandremoteincharacterandtheiremotionaleffectissuchthatthedreamer
wouldavoidthemifpossible.Asamatteroffact,thetextoftheseconddreamliterallysays:"Ifonerunsaway,everythingislost."Thisremarkcoincidescuriouslywith
thatoftheunknownwoman:"Thenthereisnothingleftatall."Theinferencewedrawfromtheseremarksisthatthechurchdreamwasanattemptatescapefromother
dreamthoughtsofamuchdeepersignificance.Thosethoughtsappearspuriouslyinthedreamsoccurringbeforeandafterit.

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II
DogmaandNaturalSymbols
Thefirstofthesedreamstheoneprecedingthechurchdreamspeaksofaceremonythroughwhichanapeistobereconstructed.Toexplainthispointsufficiently
wouldrequiretoomanydetails.Imust,therefore,restrictmyselftothemerestatementthatthe"ape"referstothedreamer'sinstinctivepersonalitywhichhehad
completelyneglectedinfavorofanexclusivelyintellectualattitude.Theresulthadbeenthathisinstinctsgotthebetterofhimandattackedhimattimesinuncontrollable
outbursts.The"reconstruction"oftheapemeanstherebuildingoftheinstinctivepersonalitywithintheframeworkofthehierarchyofconsciousness.Sucha
reconstructionisonlypossibleifaccompaniedbyimportantalterationsoftheconsciousattitude.Thepatientwasnaturallyafraidofthetendenciesoftheunconscious,
becausetheyhithertohadrevealedthemselvestohimintheirmostunfavorableform.Thechurchdreamwhichfollowedrepresentsanattempttoseekrefugefromthis
fearintheshelterofachurchreligion.Thethirddream,inspeakingofthe"transformationofanimalsintohumanbeings,''obviouslycontinuesthethemeofthefirstone,
thatis,theapeisreconstructedmerelyforthepurposeofbeingtransformedlater

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intoahumanbeing.Hewouldbeanewbeing,inotherwords,thepatienthastoundergoanimportantchangethroughthereintegrationofhishithertosplitoff
instinctivity,andisthustobemadeoverintoanewman.Themodernmindhasforgottenthoseoldtruthsthatspeakofthedeathoftheoldmanandofthemakingofa
newone,ofspiritualrebirthandsimilaroldfashioned"mysticalabsurdities."Mypatient,beingascientistoftoday,wasmorethanonceseizedbypanicwhenhe
realizedhowmuchhewasgrippedbysuchthoughts.Hewasafraidofbecominginsane,whereasthemanoftwothousandyearsagowouldhavewelcomedsuch
dreamsandrejoicedinthehopeofamagicalrebirthandrenewaloflife.Butourmodernattitudelooksbackproudlyuponthemistsofsuperstitionandofmedievalor
primitivecredulityandentirelyforgetsthatitcarriesthewholelivingpastinthelowerstoriesoftheskyscraperofrationalconsciousness.Withoutthelowerstoriesour
mindissuspendedinmidair.Nowonderthatitgetsnervous.Thetruehistoryofthemindisnotpreservedinlearnedvolumesbutinthelivingmentalorganismof
everyone.
Imustadmit,however,thattheideaofrenewaltookonshapessuchascouldeasilyshockamodernmind.Itisindeeddifficult,ifnotimpossible,toconnect"rebirth,"
asitappearstous,withthewayitisdepictedbythedreams.
Butbeforeweenterupontheintimationsofa

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strangeandunexpectedtransformation,weshouldgivesomeattentiontotheothermanifestlyreligiousdreamtowhichIalludedbefore.
Whilethechurchdreamisrelativelyearlyinthelongseries,thefollowingdreambelongstothelaterstagesoftheprocess.
Thisistheliteraltext:
"Iamenteringasolemnhouse.Itiscalled'thehouseofinnercomposureorselfcollection.'Inthebackgroundaremanyburningcandlesarrangedsoastoformfour
pyramidlikepoints.Anoldmanstandsatthedoorofthehouse.Peopleenter,theydonottalkandoftenstandstillinordertoconcentrate.Theoldmanatthedoor
tellsmeaboutthevisitorstothehouseandsays:'Whentheyleavetheyarepure.'Ienterthehousenow,andIamabletoconcentratecompletely.Avoicesays:'What
thouartdoingisdangerous.Religionisnotataxwhichthoupayestinordertogetridofthewoman'simage,forthisimageisindispensable.Woetothosewhouse
religionasasubstitutefortheothersideofthesoul'slife.Theyareinerrorandtheyshallbecursed.Religionisnosubstitute,butitistheultimateaccomplishment
addedtoeveryotheractivityofthesoul.Outofthefulnessoflifethoushaltgivebirthtothyreligion,onlythenshaltthoubeblessed.'Togetherwiththelastsentencea
faintmusicbecomesaudible,simpletunesplayedbyanorgan,remindingmesomewhatofWagner's'firemagic'(Feuerzauber).AsIleavethehouseIhavethevision
ofaflamingmountainandI

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feelthatafirewhichcannotbequenchedmustbeasacredfire."
Thepatientisdeeplyimpressedbythedream.Itisasolemnandfarreachingexperiencetohim,oneofseveralwhichproducedacompletechangeinhisattitudeto
lifeandhumanity.
Itisnotdifficulttoseethatthisdreamisaparalleltothechurchdream.Onlythistimethechurchhasbecomea"houseofsolemnity"and"selfcollection."Thereareno
indicationsofceremoniesorofanyotherknownattributesofaCatholicchurch,withthesoleexceptionoftheburningcandles,whicharearrangedinasymbolicform
probablyderivedfromtheCatholiccult.1 Theyformfourpyramidsorpoints,whichperhapsanticipatethefinalvisionoftheflamingmountaininafourfoldaspect.The
appearanceofthenumberfouris,however,aregularoccurrenceinhisdreamsandplaysamostimportantrole.ThesacredfirementionedreferstoBernardShaw's
SaintJoan,asthedreamerhimselfobserves.The"unquenchable"fire,ontheotherhand,isawellknownattributeoftheDeity,notonlyintheOldTestament,butalso
asanallegoriaChristiinanoncanonicallogion,mentionedintheHomiliesofOrigenes:2 ''Aitipsesalvator:quiiuxtameest,iuxtaignemest,quilongeestame,longe
estaregno."Whoeverisneartome,isneartothefirewhoeverisfarfromme,isfarfromthekingdom.SinceHeraclitus,lifehasbeenfiguredasa
,an
eternallylivingfire,andasChristdesignateshimselfas

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TheLife,thenoncanonicalsayingisunderstandable,evencredible.Thefiresymbolismwiththemeaningof"life"fitsintotheframeofthedream,foritemphasizesthe
"fulnessoflife"asbeingtheonlylegitimatesourceofreligion.ThusthefourfierypointsfunctionalmostasanicondenotingthepresenceoftheDeityorofanequivalent
idea.AsIsaidbefore,thenumberfourplaysanimportantpartinthesedreams,alwaysalludingtoanideaakintothePythagorean
.3
Thequaternariumorquaternityhasalonghistory.ItnotonlyappearsinChristianiconologyandmysticalspeculation,4 butitplaysaperhapsstillgreaterrolein
Gnosticphilosophy5 andfromthereondownthroughtheMiddleAgesasfarastheeighteenthcentury.6
Inthedreamunderdiscussionthequaternityappearsasthemostsignificantexponentofthereligiouscultcreatedbytheunconsciousmind.Thedreamerentersthe
"houseofselfcollection"alone,insteadofwithafriendasinthechurchdream.Herehemeetsanoldman,whohadalreadyappearedinaformerdreamasthesage
andwhohaddesignatedaparticularspotontheearthwherethedreamerbelonged.Theoldmanexplainsthecharacteroftheculttobeapurificationritual.Itisnot
clear,however,fromthedreamtextwhatkindofpurificationisreferredto,orfromwhatitshouldpurify.Theonlyritualthatactuallytakesplaceseemstobea
concentrationormeditation,leadingtotheecstaticphe

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nomenonofthevoice.Thevoiceisafrequentoccurrenceinthisdreamseries.Italwayspronouncesanauthoritativedeclarationorcommand,eitherofastonishing
commonsenseandtruth,orofprofoundphilosophicallusion.Itisnearlyalwaysadefinitestatement,usuallycomingtowardtheendofadream,anditis,asarule,so
clearandconvincingthatthedreamerfindsnoargumentagainstit.Ithas,indeed,somuchthecharacterofindisputabletruththatitoftenappearsasthefinaland
absolutelyvalidsummingupofalongunconsciousdeliberationandweighingofarguments.Frequentlythevoiceissuesfromanauthoritativefigure,asfromamilitary
commander,orthecaptainofaship,oranoldphysician.Sometimes,asforinstanceinthiscase,thereissimplyavoicecomingapparentlyfromnowhere.Itwasof
considerableinteresttoseehowthisveryintellectualandskepticalmanacceptedthevoiceoftenitdidnotsuithimatall,yetheaccepteditunquestioningly,andeven
humbly.Thusthevoicerevealeditselfduringthecourseofmanyhundredcarefullyrecordeddreamsasanimportantandevendecisiverepresentationofthe
unconscious.Inasmuchasthispatientisbynomeanstheonlycaseundermyobservationthathasexhibitedthephenomenonofthevoiceindreamsandinother
peculiarconditionsofconsciousness,Ihavetoadmitthefactthattheunconsciousmindiscapableattimesofassuminganintelligenceandpurposivenesswhichare
superiortoactualconsciousinsight.Thereishardlyanydoubt

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thatthisfactisabasicreligiousphenomenon,whichisobservedhereinacasewhoseconsciousmentalmakeupwascertainlymostunlikelytoproducereligious
phenomena.IhavenotinfrequentlymadesimilarobservationsinothercasesandImustconfessthatIamunabletoformulatethedatainanyotherway.Ihaveoften
metwiththeobjectionthatthethoughtswhichthevoicerepresentsarenomorethanthethoughtsoftheindividualhimself.ThatmaybebutIwouldcallathoughtmy
ownwhenIhavethoughtit,asIwouldcallmoneymyownwhenIhaveearnedoracquireditinaconsciousandlegitimateway.Ifsomebodygivesmethemoneyasa
present,thenIwillcertainlynotsaytomybenefactor,"Thankyouformyownmoney,"althoughtoathirdpersonandafterwardImightsay:"Thisismyownmoney."
WiththevoiceIaminasimilarsituation.Thevoicegivesmecertaincontents,exactlyasafriendwouldinformmeofhisideas.Itwouldbeneitherdecentnortrueto
suggestthatwhathesaysaremyownideas.
ThisisthereasonwhyIdifferentiatebetweenthatwhichIhaveproducedoracquiredbymyownconsciouseffortandthatwhichisclearlyandunmistakablya
productoftheunconsciousmind.Someonemayobjectthatthesocalledunconsciousmindismerelymyownmindandthat,therefore,suchadifferentiationis
superfluous.ButIamnotatallcertainwhethertheunconsciousmindismerelymymind,becausetheterm"unconscious"meansthatI

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amnotevenconsciousofit.Asamatteroffacttheconceptoftheunconsciousmindisamereassumptionforthesakeofconvenience.7 InrealityIamtotally
unconsciousofinotherwords,Idonotknowatallwherethevoiceoriginates.IamnotonlyincapableofproducingthephenomenonatwillbutIamalsounable
toanticipatethementalcontentsofthevoice.Undersuchconditionsitwouldbepresumptuoustocallthefactorwhichproducesthevoicemymind.Thiswouldnotbe
accurate.Thefactthatyouperceivethevoiceinyourdreamprovesnothingatall,foryoucanalsohearthenoisesinthestreet,whichyouwouldnotexplainasyour
own.
Thereisonlyoneconditionunderwhichyoumightlegitimatelycallthevoiceyourown,namely,whenyouassumeyourconsciouspersonalitytobeapartofawhole
ortobeasmallercirclecontainedinabiggerone.Alittlebankclerk,showingafriendaroundtown,whopointsoutthebankbuilding,saying,"Andhereismybank,"
isusingthesameprivilege.
Wemayassumethathumanpersonalityconsistsoftwothings:first,ofconsciousnessandwhateverthiscovers,andsecond,ofanindefinitelylargehinterlandof
unconsciouspsyche.Sofarastheformerisconcerneditcanbemoreorlessclearlydefinedanddelimited,butsofarasthesumtotalofhumanpersonalityis
concernedonehastoadmittheimpossibilityofacompletedescriptionordefinition.Inotherwords,thereisunavoidablyanillimitableandindefinableadditiontoevery
personality,becausethelat

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terconsistsofaconsciousandobservablepartwhichdoesnotcontaincertainfactorswhoseexistence,however,weareforcedtoassumeinordertoexplaincertain
observablefacts.Theunknownfactorsformwhatwecalltheunconscious.
Ofwhatthosefactorsconsist,wehavenoidea,sincewecanobserveonlytheireffects.Wemayassumethattheyareofapsychicalnaturecomparabletothatof
consciouscontents,yetthereisnocertaintyaboutthis.Butifweimaginesuchalikenesswecanhardlyrefrainfromgoingfurther.Sincethecontentsofourmindsare
onlyconsciousandperceivableinsofarastheyareassociatedwithanego,thephenomenonofthevoice,havingastronglypersonalcharacter,mayalsoissuefroma
centerone,however,whichisnotidenticalwiththatofourconsciousego.Suchreasoningispermissibleifweconceiveoftheegoasbeingsubordinatedto,or
containedin,asuperordinatedselfasacenterofthetotal,illimitableandindefinablepsychicpersonality.8
Idonotenjoyphilosophicalargumentsthatamusethroughtheirowncomplications.Althoughmyargumentseemstobeabstruse,itisatleastanhonestattemptto
formulateobservedfacts.Toputitsimplyonecouldsay:Sincewedonotknoweverything,practicallyeachexperience,factorobjectcontainssomethingwhichis
unknown.Henceifwespeakofthetotalityofanexperience,theword"totality"canreferonlytotheconsciouspartoftheexperience.Aswecannotassumethatour
experiencecoverstheto

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oftheobject,itisevident,thatitsabsolutetotalitymustneedscontainthepartthathasnotbeenexperienced.Thesameholdstrue,asIhavementioned,ofevery
experienceandalsoofthepsyche,whoseabsolutetotalitycoversagreatersurfacethanconsciousness.Inotherwords,thepsycheisnoexceptiontothegeneralrule
thattheuniversecanbeestablishedonlyinasfarasourpsychicorganismpermits.
Mypsychologicalexperiencehasshowntimeandagainthatcertaincontentsissuefromapsychemorecompletethanconsciousness.Theyoftencontainasuperior
analysisorinsightorknowledgewhichconsciousnesshasnotbeenabletoproduce.Wehaveasuitablewordforsuchoccurrencesintuition.Inpronouncingit,most
peoplehaveanagreeablefeelingasifsomethinghadbeensettled.Buttheynevertakeintoaccountthefactthatyoudonotmakeanintuition.Onthecontraryit
alwayscomestoyouyouhaveahunch,ithasproduceditselfandyouonlycatchitifyouarecleverorquickenough.
ConsequentlyIexplainthevoice,inthedreamofthesacredhouse,asaproductofthemorecompletepersonalitytowhichthedreamer'sconsciousselfbelongsasa
part,andIholdthatthisisthereasonwhythevoiceshowsanintelligenceandaclaritysuperiortothedreamer'sactualconsciousness.Thissuperiorityisthereasonfor
theunconditionedauthorityofthevoice.
Themessageofthevoicecontainsastrangecriti

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cismofthedreamer'sattitude.Inthechurchdreamhehasmadeanattempttoreconciletwosidesoflifebyakindofcheapcompromise.Asweknow,theunknown
woman,theanima,disagreedandleftthescene.Inthepresentdreamthevoiceseemstohavetakentheplaceoftheanima,makingnotamerelyemotionalprotestbut
ratheramasterfulstatementabouttwokindsofreligion.Accordingtothisstatement,thedreamerisinclinedtousereligionasasubstituteforthe"imageofthe
woman,"asthetextsays.The"woman"referstotheanima.Thisisborneoutbythenextsentence,whichspeaksofreligionbeingusedasasubstitutefor"theother
sideofthesoul'slife."Theanimaisthe"otherside,"asIexplainedbefore.Sheistherepresentativeofthefemaleminorityconcealedbelowthethresholdof
consciousness,thatistosay,thesocalledunconsciousmind.Thecritique,therefore,wouldreadasfollows:''Youtryreligioninordertoescapefromyour
unconscious.Youuseitasasubstituteforapartofyoursoul'slife.Butreligionisthefruitandtheculminationofthecompletenessoflife,thatis,ofalifewhich
containsbothsides."
Acarefulcomparisonwithotherdreamsofthesameseriesshowsunmistakablywhatthe"otherside"is.Thepatientalwaystriedtoavoidhisemotionalneeds.Asa
matteroffacthewasafraidthattheymightgethimintotrouble,intomarriage,forinstance,andintootherresponsibilitiessuchaslove,devotion,loyalty,confidence,
emotionaldependence

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andgeneralsubmissiontothesoul'sneeds.Allthishadnothingtodowithscienceoranacademiccareerand,moreover,theword"soul"wasnothingbutan
intellectualobscenity,nottobetouchedwithabargepole.
The"mystery"oftheanimaisthereligiousinnuendo,agreatpuzzletomypatient,whonaturallyenoughknewnothingofreligionexceptthatitwasacreed.Andhe
understoodthatreligioncanbeasubstituteforcertainawkwardemotionaldemandswhichonemightcircumventbygoingtochurch.Theprejudicesofourageare
visiblyreflectedinthedreamer'sapprehensions.Thevoice,ontheotherhand,isunorthodox,itisevenunconventionaltoashockingdegree:ittakesreligionseriously,
putsitupontheveryapexoflife,ofalifecontaining"eitherside,"andthusupsetsthemostcherishedintellectualandrationalisticprejudices.Thiswassuchanoverturn
thatmypatientwasoftenafraidhemightgocrazy.Well,Ishouldsaythatweknowingtheaverageintellectualoftodayorofyesterdaycaneasilysympathizewith
hispredicament.Totakethe"imageofthewoman"inotherwords,theunconsciousmindintoaccountearnestly,whatablowtoenlightenedcommonsense!9
Ibeganhispersonaltreatmentonlyafterhehadobservedthefirstseriesofaboutthreehundredandfiftydreams.ThenIgotthewholebackwashofhisupsetting
experience.Nowonderthathewantedtorunawayfromhisadventure!Butfortunatelyenough

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themanhad"religion,"thatis,he"carefullytookintoaccount"hisexperienceandhehad
enough,orloyaltytohisexperience,toenablehimtoclingtoitandto
continueit.Hehadthegreatadvantageofbeingneuroticandso,wheneverhetriedtobedisloyaltohisexperienceortodenythevoice,theneuroticcondition
instantlycameback.Hesimplycouldnot"quenchthefire"andfinallyhehadtoadmittheincomprehensiblynuminouscharacterofhisexperience.Hehadtoconfess
thattheunquenchablefirewas"sacred."Thiswastheconditiosinequanonofhiscure.
Onemight,perhaps,considerthiscaseanexceptioninasmuchasreallyhumanandcompletepersonsareexceptions.Itistruethatanoverwhelmingmajorityof
educatedpeoplearefragmentarypersonalitiesandhavealotofsubstitutesinsteadofthegenuinegoods.Beinglikethatmeantaneurosisforthisman,anditmeansthe
sameforagreatmanyotherpeople.
Whatisusuallyandgenerallycalled"religion"istosuchanamazingdegreeasubstitutethatIaskmyselfseriouslywhetherthiskindof"religion,"whichIprefertocalla
creed,hasnotanimportantfunctioninhumansociety.Thesubstitutionhastheobviouspurposeofreplacingimmediateexperiencebyachoiceofsuitablesymbols
investedinasolidlyorganizeddogmaandritual.TheCatholicchurchmaintainsthembyherindisputableauthority,theProtestantchurch(ifthistermisstillapplicable)
byinsistenceuponfaithandtheevangelicalmessage.As

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longasthosetwoprincipleswork,peopleareeffectivelydefendedandshieldedagainstimmediatereligiousexperience.10Evenifsomethingofthesortshouldhappen
tothem,theycanrefertothechurch,foritwouldknowwhethertheexperiencecamefromGodorfromthedevil,whetheritwastobeacceptedortoberejected.
InmyprofessionIhaveencounteredmanycasesofpeoplewhohavehadsuchanimmediateexperience,andwhowouldnotsubmittotheauthorityofdogmatic
decision.Ihadtoaccompanythemthroughtheperipetiesofpassionateconflicts,panicsofmadness,desperateconfusionsanddepressionswhichweregrotesqueand
terribleatthesametime,sothatIamamplyawareoftheextraordinaryimportanceofdogmaandritual,atleastasmethodsofmentalhygiene.Ifthepatientisa
practicingCatholic,Iinvariablyadvisehimtoconfessandtocommunicateinordertoprotecthimselffromimmediateexperience,whichmighteasilybetoomuchfor
him.WithProtestantsitisusuallynotsoeasy,becausedogmaandritualhavebecomesopaleandfaintthattheyhavelosttheirefficacytoahighdegree.Thereisalso,
asarule,noconfessionandtheparsonsshareinthecommondislikeofpsychologicalproblemsandalso,unfortunately,inthecommonpsychologicalignorance.The
Catholic"directorofconscience"hasofteninfinitelymorepsychologicalskillandinsight.Protestantparsons,moreover,haveundergoneascientifictrainingata
theologicalfacultywhich,owingtoits

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criticalspirit,underminesnavetoffaith,whereastheoverwhelminghistoricaltraditioninaCatholicpriest'strainingisapttostrengthentheauthorityoftheinstitution.
AsadoctorImight,ofcourse,adheretothesocalled"scientific"creed,holdingthatthecontentsofaneurosisarenothingbutrepressedinfantilesexualityorwillto
powerand,bythusdepreciatingthesecontents,itwouldbepossibletoacertainextenttoshieldanumberofpatientsfromtheriskofimmediateexperience.ButI
knowthatthistheoryisonlypartiallytrue,whichmeansthatitformulatesonlycertainsuperficialaspectsoftheneuroticpsyche.AndIcannottellmypatientswhatI
myselfdonotfullybelieve.
Nowpeoplemayaskme:"ButifyoutellyourpracticingCatholictogotothepriestandconfess,youarealsotellinghimsomethingwhichyoudonotbelieve"thatis,
assumingthatIamaProtestant.
InordertoanswerthiscriticalquestionImustdeclarefirstthat,ifIcanhelpit,Ineverpreachmybelief.IfaskedIshallsurelystandbymyconvictionswhichdonot
gofurtherthanwhatIconsidertobemyactualknowledge.IamconvincedofwhatIknow.EverythingelseishypothesisandbeyondthatIcanleavealotofthingsto
theUnknown.Theydonotbotherme.Buttheywouldbegintobotherme,Iamsure,ifIfeltthatIoughttoknowsomethingaboutthem.
If,therefore,apatientshouldbeconvincedofthe

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exclusivelysexualoriginofhisneurosis,IwouldnotdisturbhiminhisopinionbecauseIknowthatsuchaconviction,particularlyifitisdeeplyrooted,isanexcellent
defenseagainstanonslaughtoftheterribleambiguityofanimmediateexperience.AslongassuchadefenseworksIshallnotbreakitdown,sinceIknowthatthere
mustbepowerfulreasonswhythepatienthastothinkinsuchanarrowcircle.Butifhisdreamsshouldbegintodestroytheprotectivetheory,Ihavetosupportthe
widerpersonality,asIhavedoneinthedreamcasedescribed.
Inthesamewayandforthesamereason,IsupportthehypothesisofthepracticingCatholicwhileitworksforhim.IneithercaseIsupportameansofdefenseagainst
agraverisk,withoutaskingtheacademicquestionwhetherthedefenseismoreorlessanultimatetruth.Iamgladwhenandaslongasitworks.
WithourpatienttheCatholicdefensehadbrokendownlongbeforeIeventouchedthecase.HewouldhavelaughedatmeifIhadadvisedhimtoconfessoranything
ofthesort,ashelaughedatthesextheory,whichwasnotonetobesupportedwithhimeither.ButIalwayslethimseethatIwasentirelyonthesideofthevoice,
whichIrecognizedaspartofhisfuturegreaterpersonality,destinedtorelievehimofhisonesidedness.
Toacertainintellectualmediocrity,characterizedbyenlightenedrationalism,ascientifictheorythatsimplifiesmattersisaverygoodmeansofdefense,be

Page56

causeofthetremendousfaithofmodernmaninanythingwhichbearsthelabel"scientific."Suchalabelsetsyourmindatrestimmediately,almostaswellas"Roma
locutacausafinita."Initselfanyscientifictheory,nomatterhowsubtle,has,Ithink,lessvaluefromthestandpointofpsychologicaltruththanthereligiousdogma,for
thesimplereasonthatatheoryisnecessarilyhighlyabstractandexclusivelyrational,whereasthedogmaexpressesanirrationalentitythroughtheimage.Thismethod
guaranteesamuchbetterrenderingofanirrationalfact,suchasthepsyche.Moreover,thedogmaowesitsexistenceandform,ontheonehand,tosocalled
"revealed"immediateexperiences,suchastheGodMan,theCross,theVirginBirth,theImmaculateConception,theTrinityandsoon,and,ontheotherhand,tothe
ceaselesscollaborationofmanymindsandmanycenturies.ItisperhapsnotquiteclearwhyIcallcertaindogmas"immediateexperiences,"sinceadogmaisinitself
theverythingwhichexcludesimmediateexperience.YettheChristiandogmaswhichImentionedarenotpeculiartoChristianityalone.Theyoccurjustasoftenin
paganreligionsand,moreover,theycanreappearspontaneouslyaspsychicalphenomenainallkindsofvariations,astheyhave,inaremotepast,originatedfrom
visions,dreams,ortrances.Suchideaswereneverinvented.Theycameintoexistencewhenmankindhadnotyetlearnedtousethemindasapurposefulactivity.
Beforepeoplelearnedtoproducethoughtsthethoughtcametothem.They

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didnotthinkbutperceivedtheirmentalfunction.Thedogmaislikeadream,reflectingthespontaneousandautonomousactivityoftheobjectivepsyche,the
unconscious.Suchanexpressionoftheunconsciousisamuchmoreefficientmeansofdefenseagainstfurtherimmediateexperiencesthanascientifictheory.The
theoryhastodisregardtheemotionalvaluesoftheexperience.Thedogma,onthecontrary,ismostexpressiveinthisrespect.Ascientifictheoryissoonsuperseded
byanother.Thedogmalastsforuntoldcenturies.ThesufferingGodManmaybeatleastfivethousandyearsoldandtheTrinityisprobablyevenolder.
Thedogmarepresentsthesoulmorecompletelythanascientifictheory,forthelatterexpressesandformulatestheconsciousmindalone.Furthermore,atheorycan
donothingbutformulatealivingthingbyabstractnotions.Thedogma,onthecontrary,expressesaptlythelivingprocessoftheunconsciousintheformofthedrama
ofrepentance,sacrificeandredemption.Itisratherastonishing,fromthispointofview,thattheProtestantschismcouldnothavebeenavoided.Butsince
ProtestantismhasbecomethecreedoftheadventurousGermanictribeswiththeircharacteristiccuriosity,acquisitivenessandrecklessness,itseemstobepossiblethat
theirpeculiarcharactercouldnotquiteagreewiththepeaceofthechurch,atleastnotforanylengthoftime.Itlooksasiftheywerenotquitepreparedtohavea
processofsalvationhappentothemandforasubmissiontoadeity

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crystallizedinthemagnificentstructureofthechurch.Therewas,perhaps,toomuchoftheImperiumRomanumorofthePaxRomanainthechurch,toomuch,at
least,fortheirenergiesthatwereandarestillinsufficientlydomesticated.Itisquitelikelythattheywereinneedofanunmitigatedandlesscontrolledexperienceof
God,asoftenhappenstoadventurousandrestlesspeople,tooyouthfulforanyformofconservatismorresignation.Theyremovedthereforetheintercessionofthe
churchbetweenGodandman,somemoreandsomeless.OwingtotheabolitionofprotectivewallstheProtestanthaslostthesacredimagesexpressiveofimportant
unconsciousfactors,togetherwiththeritual,which,sincetimeimmemorial,hasbeenasafewayofdealingwiththeunaccountableforcesoftheunconsciousmind.A
greatamountofenergythusbecameliberatedandwentinstantlyintotheoldchannelsofcuriosityandacquisitiveness,bywhichEuropebecamethemotherofdragons
thatdevouredthegreaterpartoftheearth.
SincethosedaysProtestantismhasbecomeahotbedofschismsand,atthesametime,ofarapidincreaseofscienceandtechnicswhichattractedhuman
consciousnesstosuchanextentthatitforgottheunaccountableforcesoftheunconsciousmind.ThecatastropheoftheGreatWarandthesubsequentextraordinary
manifestationsofaprofoundmentaldisturbancewereneededtoarouseadoubtthateverythingwaswellwiththewhiteman'smind.Whenthe

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warbrokeoutwehadbeenquitecertainthattheworldcouldberightedbyrationalmeans.NowwebeholdtheamazingspectacleofStatestakingovertheageold
claimoftheocracy,thatis,oftotality,inevitablyaccompaniedbysuppressionoffreeopinion.Weagainseepeoplecuttingeachother'sthroatstosupportchildish
theoriesofhowtoproduceparadiseonearth.Itisnotverydifficulttoseethatthepowersoftheunderworldnottosayofhellwhichwereformerlymoreorless
successfullychainedandmadeserviceableinagiganticmentaledifice,arenowcreating,ortryingtocreate,aStateslaveryandaStateprisondevoidofanymentalor
spiritualcharm.Therearenotafewpeople,nowadays,whoareconvincedthatmerehumanreasonisnotentirelyuptotheenormoustaskoffetteringthevolcano.
Thiswholedevelopmentisfate.IwouldnotblameProtestantismortheRenaissanceforit.Butonethingiscertainthatmodernman,Protestantornot,haslostthe
protectionoftheecclesiasticalwallscarefullyerectedandreinforcedsinceRomandays,andonaccountofthatlosshasapproachedthezoneofworlddestroyingand
worldcreatingfire.Lifehasbecomequickenedandintensified.Ourworldispermeatedbywavesofrestlessnessandfear.
Protestantismwas,andstillis,agreatriskandatthesametimeagreatopportunity.Ifitkeepsondisintegratingasachurch,itsucceedsindeprivingmanofallhis
spiritualsafeguardsandmeansofdefenseagainsttheimmediateexperienceoftheforceswait

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ingforliberationintheunconsciousmind.Lookatalltheincrediblesavagerygoingoninoursocalledcivilizedworld,allofwhichisderivedfromhumanbeingsand
theirmentalcondition!Lookatthedevilishmeansofdestruction!Theyareinventedbyperfectlyharmlessgentlemen,reasonable,respectablecitizens,beingallwe
hopetobe.Andwhenthewholethingblowsupandcausesanindescribableinfernoofdevastation,nobodyseemstoberesponsible.Itsimplyoccurs,yetitisallman
made.Butsinceeverypersonisblindlyconvincedthatheisnothingbuthisverymodestandunimportantconsciousness,whichneatlyfulfilsdutiesandearnsa
moderateliving,nobodyisawarethatthiswholerationallyorganizedcrowd,calledastateoranation,isrunbyaseeminglyimpersonal,imperceptiblebutterrific
power,checkedbynobodyandbynothing.Thisghastlypowerismostlyexplainedbyfearoftheneighboringnation,whichissupposedtobepossessedbya
malevolentdevil.Asnobodyiscapableofrecognizingwhereandhowmuchhehimselfispossessedandunconscious,onesimplyprojectsone'sownconditionupon
theneighbor,andthusitbecomesasacreddutytohavethebiggestgunsandthemostpoisonousgas.Theworstofitisthatoneisquiteright.Allone'sneighborsare
ruledbyanuncontrolledanduncontrollablefearjustlikeoneself.Inlunaticasylumsitisawellknownfactthatpatientsarefarmoredangerouswhensufferingfromfear
thanwhenmovedbywrathorhatred.

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TheProtestantislefttoGodalone.Thereisnoconfession,noabsolution,nopossibilityofanykindofanatoningopusdivinum.Hehastodigesthissinsaloneandhe
isnottoosureofdivinegrace,whichhasbecomeunattainablethroughlackofasuitableritual.OwingtothisfacttheProtestantconsciencehasbecomewakeful,and
thisbadconsciencehasacquiredadisagreeabletendencytolingerandtomakepeopleuncomfortable.ButthroughthistheProtestanthasauniquechancetorealize
sintoadegreehardlyattainablebyCatholicmentality,forconfessionandabsolutionarealwaysreadytorelievetoomuchtension.ButtheProtestantislefttohis
tension,whichcancontinuetosharpenhisconscience.Conscience,andparticularlybadconscience,canbeagiftfromheavenagenuinegrace,ifusedasasuperior
selfcriticism.Selfcriticism,asanintrospective,discriminatingactivity,isindispensabletoanyattempttounderstandone'sownpsychology.Ifyouhavedonesomething
whichpuzzlesyouandyouaskyourselfwhathaspromptedyoutosuchanaction,youneedthemotiveofabadconscienceanditscorrespondingdiscriminating
facultyinordertodiscovertherealmotiveofyourbehavior.Itisonlythenthatyouareabletoseewhatmotivesarerulingyourdeeds.Thestingofbadconscience
evenspursyouontodiscoverthingswhichwereunconsciousbeforeandinthiswayyoumightcrossthethresholdoftheunconsciousmindandbecomeawareof
thoseimpersonalforcesthatmakeyoutheunconsciousinstrumentofthe

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wholesalemurdererinman.IfaProtestantsurvivesthecompletelossofhischurchandstillremainsaProtestant,thatis,amanwhoisdefenselessagainstGodandis
nolongershieldedbywallsorbycommunities,hehastheuniquespiritualchanceofimmediatereligiousexperience.
IdonotknowwhetherIhavesucceededinconveyingwhattheexperienceoftheunconsciousmindmeanttomypatient.Thereis,however,noobjectivemeasurefor
thevalueofsuchexperience.Wehavetotakeitforwhatitisworthtothepersonwhohastheexperience.Thusyoumaybeimpressedbythefactthattheapparent
futilityofcertaindreamsshouldmeansomethingtoanintelligentperson.Butifyoucannotacceptwhathesays,orifyoucannotputyourselfinhisplace,youshould
notjudgehiscase.Thegeniusreligiosusisawindthatblowethwhereitlisteth.ThereisnoArchimedeanpointfromwhichtojudge,sincethepsycheis
indistinguishablefromitsmanifestation.Thepsycheistheobjectofpsychology,andfatallyenoughitssubjectatthesametimeandthereisnogettingawayfrom
thisfact.
ThefewdreamsIhavechosenasanexampleofwhatIcall''immediateexperience"aresurelyunobtrusivetotheinexperiencedeye.Theymakenoshow,being
modestwitnessesofamerelyindividualexperience.TheywouldcutabetterfigureifIcouldpresentthemintheirsequence,togetherwiththatwealthofsymbolic
materialwhichwasbroughtupin

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thecourseofthewholeprocess.Buteventhesumtotaloftheseriesofdreamscouldnotcompareinbeautyandexpressivenesstoanypartofatraditionalcreed.A
creedisalwaystheresultandfruitofmanymindsandmanycenturies,purifiedfromalltheoddities,shortcomingsandflawsofindividualexperience.Butforallthat,
theindividualexperience,withitsverypoverty,isimmediatelife,itisthewarmredbloodpulsatingtoday.Itismoreconvincingtoaseekeraftertruththanthebest
tradition.Yetimmediatelifeisalwaysindividual,sincethecarrieroflifeistheindividual,andwhateveremanatesfromtheindividualisinawayunique,transitoryand
imperfectparticularlysowhenitisamatterofinvoluntarymentalproductssuchasdreamsandthelike.Nooneelsewillhavethesamedreams,althoughmanyhave
thesameproblem.Butjustasthereisnoindividualdifferentiatedtoaconditionofabsoluteuniqueness,soalsotherearenoindividualproductsofanabsolutelyunique
quality.Evendreamsaremadeofcollectivematerialtoaveryhighdegree,justas,inthemythologyandfolkloreofdifferentpeoples,certainmotivesrepeat
themselvesinalmostidenticalform.Ihavecalledthosemotivesarchetypes11andbythemIunderstandformsorimagesofacollectivenaturewhichoccurpractically
allovertheearthasconstituentsofmythsandatthesametimeasautochthonous,individualproductsofunconsciousorigin.Thearchetypalmotivespresumablystart
fromthearchetypalpatternsofthehumanmind

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whicharenotonlytransmittedbytraditionandmigrationbutalsobyheredity.Thelatterhypothesisisindispensable,sinceevencomplicatedarchetypalimagescanbe
spontaneouslyreproducedwithoutanypossibledirecttradition.
Thetheoryofpreconscious,primordialideasisbynomeansmyowninvention,astheterm"archetype,"whichbelongstothefirstcenturiesofourera,denotes.12
WithspecialreferencetopsychologywefindthistheoryintheworksofAdolfBastian13andthenagaininNietzsche.14InFrenchliteratureHubert,Mauss15and
LvyBruhl16mentionsimilarideas.Igaveonlyanempiricalfoundationtothetheoryofwhatwerecalledformerlyprimordialorelementaryideas,"catgories"or
"habitudesdirectricesdelaconscience,""reprsentationscollectives,"etc.,byundertakingcertainresearchesintodetail.17
Inthesecondofthedreamswediscussedbefore,wemetwithanarchetypethatIhavenotyettakenintoconsideration.Thisisthepeculiararrangementofburning
candlesinfourpyramidlikepoints.Thearrangementemphasizesthesymbolicimportanceofthenumberfour,byputtingitinplaceofthealtarortheiconostasis,
whereonewouldexpecttofindthesacredimages.SincetheTempleiscalledthe"houseofselfcollection,"wemayassumethatthischaracterisexpressedbythe
imageorsymbolappearingintheplaceofworship.ThetetraktystousethePythagoreantermdoesindeedreferto"selfcollection,"asourpatient'sdreamclearly
demonstrates.Thesym

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bolappearsinotherdreams,usuallyintheformofacircledividedbyorcontainingfourmainparts.Inotherdreamsofthesameseriesittakesalsotheformofan
undividedcircle,aflower,asquareplaceorroom,aquadrangle,aglobe,aclock,asymmetricalgardenwithafountaininthecenter,fourpeopleinaboat,inan
aeroplaneoratatable,fourchairsroundatable,fourcolors,awheelwitheightspokes,aneightrayedstarorsun,aroundhatdividedintoeightparts,abearwith
foureyes,asquareprisoncell,thefourseasons,abowlcontainingfournuts,theworldclockwithadiskdividedinto48=32divisions,andsoon.18
Thosequaternitysymbolsoccurnotlessthanseventyonetimesinaseriesoffourhundreddreams.Mycaseisnoexceptioninthisrespect.Ihaveobservedmany
caseswherethefouroccurredanditalwayshadanunconsciousorigin,thatis,thedreamergotitfirstfromadreamandhadnoideaofitsmeaningnorhadheever
heardofthesymbolicimportanceofthefour.Itwouldofcoursebeadifferentthingwiththethree,sincetheTrinityrepresentsanacknowledgedsymbolicnumber
accessibletoeverybody.Butfourwithus,andparticularlywithamodernscientist,conveysnomorethananyothernumber.Numbersymbolismanditsvenerable
historyisafieldofknowledgeutterlybeyondtheinterestsofourdreamer'smind.Ifdreams,undersuchconditions,insistupontheimportanceofthefour,wehave
everyrighttocallitsoriginanunconsciousone.Thenumi

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nouscharacterofthequaternityisobviousintheseconddream.Fromthisfactwemustconcludethatitpointstoameaningwhichwehavetocall"sacred."Sincethe
dreamerisunabletotracethispeculiarcharactertoanyconscioussource,Iapplyacomparativemethodinordertoelucidatethemeaningofthesymbolism.Itisof
courseimpossibletogiveacompleteaccountofthiscomparativeprocedurewithintheframeofthisbook.Imust,therefore,restrictmyselftomereallusions.
Sincemanyoftheunconsciouscontentsseemtoberemnantsofhistoricalmentalconditions,weneedonlygobackafewhundredyearsinordertoreachthat
consciouslevelwhichformstheparalleltoourunconsciouscontents.Inourcasewestepbacknotquitethreehundredyearsandfindourselvesamongscientistsand
philosophersofnaturewhoareseriouslydiscussingtheenigmaofthequadraturacirculi.19Thisabstruseproblemwasinitselfapsychologicalprojectionofmuch
olderandcompletelyunconsciousthings.ButtheyknewinthosedaysthatthecirclemeanttheDeity:"Deusestfiguraintellectualis,cujuscentrumestubique,
circumferentiaveronusquam,"asoneofthesephilosopherssaid,repeatingSt.Augustine.AmanasintrovertedandintrospectiveasEmersoncouldhardlyfailtotouch
uponthesameideaandlikewisequoteSt.Augustine.TheimageofthecircleregardedasthemostperfectformsincePlato'sTimaeus,theprimeauthorityof
Hermeticphilosophywasalsogiventothemostperfectsub

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stance,tothegold,totheanimamundioranimamedianatura,andtothefirstcreatedlight.Andbecausethemacrocosm,theGreatWorld,wasmadebythecreator
"informarotundaetglobosa,"20thesmallestpartofthewhole,thepoint,alsocontainsthisperfectnature.Asthephilosophersays:"Omniumfigurarumsimplicissima
etperfectissimaprimoestrotunda,quaeinpunctorequiescit."21ThisimageoftheDeity,dormantandconcealedinmatter,waswhatthealchemistscalledtheoriginal
chaos,ortheearthofparadise,ortheroundfishinthesea,22ormerelytherotundumortheegg.Thatroundthingwasinpossessionofthekeywhichunlockedthe
closeddoorsofmatter.AsitissaidinTimaeus,onlythedemiurge,theperfectbeing,wascapableofdissolvingthetetraktys,23theembraceofthefourelements,that
is,thefourconstituentsoftheroundworld.Oneofthegreatauthoritiessincethethirteenthcentury,theTurbaPhilosophorum,saysthattherotundumcandissolve
copperintofour.24Thusthemuchsoughtforaurumphilosophicumwasround.25Opinionsweredividedastotheprocedurebywhichonecouldprocurethe
dormantdemiurge.Somehopedtolayholdofhimintheformofaprimamateriacontainingaparticularconcentrationoraspeciallyaptkindofsubstance.Others
madeeffortstocreatetheroundsubstancebyasortofsynthesis,called"conjunctio"theAnonymusofthe"RosariumPhilosophorum"says:"Makearoundcircleof
manandwoman,extracttherefromaquadrangleandfromitatriangle.

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MakethecircleroundandthoushalthavethePhilosopher'sStone."26
ThismarvelousstonewassymbolizedasaperfectlivingbeingofhermaphroditicnaturecorrespondingtotheEmpedoclean
andtheallroundbisexualmanof
Plato."27Asearlyasthebeginningofthefourteenthcentury,thelapiswascomparedbyPetrusBonustoChristasrepresentinganallegoriaChristi.28ButintheAurea
Hora,aPseudoThomasiantractofthethirteenthcentury,themysteryofthestoneisparamounttothemysteriesoftheChristianreligion.29Imentionthesefacts
merelytoshowthatthecircleorglobecontainingthefourmeanttheDeitytonotafewofourlearnedforefathers.
FromtheLatintractsitisalsoevidentthatthelatentdemiurge,dormantandconcealedinmatter,isidenticalwiththesocalledhomophilosophicus,thesecond
Adam.30Thelatteristhesuperior,spiritualman,theAdamKadmon,oftenidentifiedwithChrist.WhiletheoriginalAdamwasmortal,becauseheconsistedofthe
corruptiblefourelements,thesecondAdamisimmortal,becauseheconsistsofonepureandincorruptibleessence.ThusPseudoThomassays:"SecundusAdamde
puriselementisinaeternitatemtransivit.Ideoquiaexsimplicietpuraessentiaconstat,inaeternummanet."31AnearlyLatinizedArabicauthorcalledSenior,afamous
authoritythroughouttheMiddleAges,isquotedassayingaboutthelapis:"Thereisonesubstancewhichneverdies,be

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causeitperseveresinconstantincrease."ThissubstanceisthesecondAdam."32
Itisevidentfromthesequotationsthattheroundsubstancesearchedforbythephilosopherswasaprojectionofanatureverysimilartoourdreamsymbolism.We
havehistoricaldocumentswhichprovethatoftendreams,visions,evenhallucinations,weremixedwiththegreatphilosophicopus.33Ourforefathers,beingofamore
navementalconstitution,projectedtheirunconsciouscontentsdirectlyintomatter.Matter,however,couldeasilyacceptsuchprojections,becauseatthattimeitwas
apracticallyunknownandincomprehensibleentity.Andwhenevermanencounterssomethingtotallymysteriousheprojectshisassumptionsintoitwithouttheslightest
selfcriticism.Butsincechemicalmatternowadaysissomethingweknowfairlywell,wecannolongerprojectasfreelyasourancestorswereabletodo.Wehave,at
last,toadmitthatthetetraktysissomethingpsychicalandwedonotknowyetwhether,inamoreorlessremotefuture,thismaynotalsobeprovedtobea
projection.ForthetimebeingwearesatisfiedwiththefactthatanideaofGod,utterlyabsentfromtheconsciousmindofmodernman,returnsinaformknown
consciouslythreehundredorfourhundredyearsago.
Idonotneedtoemphasizethefactthatthispieceofhistorywascompletelyunknowntomydreamer.Onecouldsay,quotingaclassicalpoet:
"Naturamexpellasfurcatamenusquerecurret."

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TheideaofthoseoldphilosopherswasthatGodmanifestedhimselffirstinthecreationofthefourelements.Theyweresymbolizedbythefourpartitionsofthecircle.
ThuswereadinaCopticGnostictractoftheCodexBrucianus34abouttheOnlyBegotten(MonogenesorAnthropos):"Thissameishewhodwellethinthe
Monad,whichisintheSetheus(creator),andwhichcamefromtheplaceofwhichnonecansaywhereitis....FromhimitistheMonadcame,inthemannerofa
ship,ladenwithallgoodthings,andinthemannerofafield,filledorplantedwitheverykindoftree,andinthemannerofacity,filledwithallracesofmankind...to
itsveilwhichsurroundethitinthemannerofadefense,therearetwelveGates...thissameistheMotherCity(

)oftheOnlyBegotten."Inanotherplace
theAnthroposhimselfisthecityandhismembersarethefourgates.TheMonadisbutasparkoflight(
,aplatformsupportedbyfourpillars
correspondingtotheChristianquaternariumoftheEvangiles,ortotheTetramorphus,thesymbolicridinganimalofthechurch,consistingofthesymbolsofthefour
evangelists,theangel,eagle,oxorcalf,andlion.TheanalogyofthistextwiththeNewJerusalemoftheRevelationsisobvious.
Thedivisionintofour,thesynthesisofthefour,themiraculousapparitionofthefourcolorsandthefourstagesofthework:thenigredo,thedealbatio,

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rubefactioandcitrinitas,areconstantpreoccupationsoftheoldphilosophers.35Thefoursymbolizestheparts,qualitiesandaspectsoftheOne.Butwhyshouldmy
patientrepeatthoseoldspeculations?
Idonotknowwhyheshould.Iknowonlythatthisisnotanisolatedcasemanyothercasesundermyobservationorunderthatofmycolleagueshavespontaneously
producedthesamesymbolism.Idonotreallythinkthattheygetitfromthreehundredorfourhundredyearsago.Thatagewasratheranothertimewhenthissame
archetypalideawasverymuchintheforeground.Asamatteroffact,itismucholderthantheMiddleAges,asTimaeusproves.NorisitaclassicaloranEgyptian
inheritance,sinceitistobefoundpracticallyeverywhereandinallages.Onehasonlytoremember,forinstance,howgreatanimportanceisattributedtothe
quaternitybytheredIndians.
Althoughthefourisanageold,presumablyprehistoricsymbol,36alwaysassociatedwiththeideaofaworldcreatingdeity,itis,howevercuriouslyenoughrarely
understoodassuchbythosemodernpeopletowhomitoccurs.Ihavealwaysbeenparticularlyinterestedtoseehowpeople,iflefttotheirowndevicesandnot
informedaboutthehistoryofthesymbol,wouldinterpretittothemselves.Iwascareful,therefore,nottodisturbthemwithmyownopinionsandasaruleI
discoveredthatpeopletookittosymbolizethemselvesorrathersomethinginthemselves.Theyfeltitasbelongingintimatelytothem

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selvesasasortofcreativebackground,alifeproducingsuninthedepthsoftheunconsciousmind.Thoughitwaseasytoseethatitwasoftenalmostareplicaof
Ezekiel'svision,itwasveryrarethatpeoplerecognizedtheanalogy,evenwhentheyknewthevisionwhichknowledge,bytheway,isprettyrarenowadays.What
onecouldalmostcallasystematicblindnessissimplytheeffectoftheprejudicethatthedeityisoutsideman.AlthoughthisprejudiceisnotsolelyChristian,thereare
certainreligionswhichdonotshareitatall.Onthecontrarytheyinsist,asdocertainChristianmystics,upontheessentialidentityofGodandman,eitherintheformof
anaprioriidentity,orofagoaltobeattainedbycertainpracticesorinitiations,asweknowthem,forinstance,fromthemetamorphosesofApuleius,nottospeakof
certainyogamethods.
TheapplicationofthecomparativemethodindubitablyshowsthequaternityasbeingamoreorlessdirectrepresentationoftheGodmanifestedinhiscreation.We
might,therefore,concludethatthesymbol,spontaneouslyproducedinthedreamsofmodernpeople,meansthesamethingtheGodwithin.Althoughthemajority
ofcasesdonotrecognizethisanalogy,theinterpretationmightneverthelessbetrue.IfwetakeintoconsiderationthefactthattheideaofGodisan''unscientific"
hypothesis,wecaneasilyexplainwhypeoplehaveforgottentothinkalongsuchlines.AndeveniftheycherishacertainbeliefinGodtheywouldbedeterredfromthe
ideaof

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Godwithinbytheirreligiouseducation,whichalwaysdepreciatedthisideaas"mystical."Yetitispreciselythis"mystical"ideawhichisenforcedbythenatural
tendenciesoftheunconsciousmind.Imyself,aswellasmycolleagues,haveseensomanycasesdevelopingthesamekindofsymbolismthatwecannotdoubtits
existenceanylonger.Myobservations,moreover,datebackasfaras1914andIwaitedfourteenyearsbeforeIalludedpubliclytothem.
ItwouldbearegrettablemistakeifanybodyshouldunderstandmyobservationstobeakindofproofoftheexistenceofGod.Theyproveonlytheexistenceofan
archetypalimageoftheDeity,whichtomymindisthemostwecanassertpsychologicallyaboutGod.Butasitisaveryimportantandinfluentialarchetype,its
relativelyfrequentoccurrenceseemstobeanoteworthyfactforanytheologianaturalis.Sincetheexperienceofithasthequalityofnuminosity,oftentoahighdegree,
itranksamongreligiousexperiences.
IcannotomitcallingattentiontotheinterestingfactthatwhereasthecentralChristiansymbolismisaTrinity,theformulaoftheunconsciousmindisaquaternity.Asa
matteroffacteventheorthodoxChristianformulaisnotquitecomplete,becausethedogmaticaspectoftheevilprincipleisabsentfromtheTrinity,theformerleading
amoreorlessawkwardexistenceasdevil.SinceaGodidenticalwithmanisahereticalassumption,37the"Godwithin"isalsodogmaticallydifficult.Butthe
quaternityasun

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derstoodbythemodernminddirectlysuggestsnotonlytheGodwithin,butalsotheidentityofGodandman.Contrarytothedogmatherearenotthree,butfour
aspects.Itcouldeasilybeinferredthatthefourthrepresentsthedevil.Thoughwehavethelogion:"ImyselfandtheFatherareone.WhoseethmeseeththeFather,"it
wouldbeconsideredasblasphemyorasmadnesstostressChrist'sdogmatichumanitytosuchadegreethatmancouldidentifyhimselfwithChristandhishomoousia.
Butthisispreciselytheinference.Fromanorthodoxstandpoint,therefore,thenaturalquaternitycouldbedeclaredtobe"diabolicafraus"andthecapitalpieceof
evidencewouldbetheassimilationofthefourthaspectwhichrepresentsthereprehensiblepartoftheChristiancosmos.Thechurch,Iassume,hastoinvalidateany
attemptattakingsuchresultsseriously.Shemustevencondemnanyapproachtotheseexperiences,sinceshecannotadmitthatnatureuniteswhatshehasseparated.
Thevoiceofnatureisclearlyaudibleinalltheeventsthatareconnectedwiththequaternity,andthisarousesalltheoldsuspicionsagainstanythingconnectedwiththe
unconsciousmind.Scientificexplorationofdreamsisoldoneiromancyandasobjectionableasalchemy.Closeparallelstothepsychologyofdreamsaretobefound
amongLatinalchemicaltractsandare,likethese,fullofheresy.38There,itseems,wasoncereasonenoughforsecrecyandprotectivemetaphors.39Thesymbolic
statementsofoldalchemyissuefromthesameunconsciousmind

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asmoderndreamsandarejustasmuchthevoiceofnature.
IfwewerestilllivinginamedievalsettingwheretherewasnotmuchdoubtabouttheultimatethingsandwhereeveryhistoryoftheworldbeganwithGenesis,we
couldeasilybrushasidedreamsandthelike.Unfortunatelyweliveinamodernsetting,wheretheultimatethingsaredoubtful,wherethereisaprehistoryofenormous
extension,andwherepeoplearefullyawareofthefactthatifthereisanynuminousexperienceatall,itistheexperienceofthepsyche.Wecannolongerimaginean
empyreanworldrevolvingroundthethroneofGod,andwewouldnotdreamofseekingforHimsomewherebehindthegalacticsystems.Butthehumansoulseemsto
harbormysteries,sincetoanempiricistallreligiousexperienceboilsdowntoapeculiarconditionofthemind.Ifwewanttoknowanythingofwhatreligious
experiencemeanstothosewhohaveit,wehaveeverychancenowadaysofstudyingeveryimaginableformofit.Andifitmeansanything,itmeanseverythingtothose
whohaveit.Thisisatleasttheinevitableconclusiononereachesbyacarefulstudyoftheevidence.Onecouldevendefinereligiousexperienceasthatkindof
experiencewhichischaracterizedbythehighestappreciation,nomatterwhatitscontentsare.Modernmentality,inasmuchasitisformulatedbytheverdict"extra
ecclesiamnullasalus,"willturntothesoulastoalasthope.Whereelsecouldoneobtainexperience?Theanswerwillbemoreorlessofthe

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kindwhichIhavedescribed.Thevoiceofnaturewillanswerandallthoseconcernedwiththespiritualproblemofmanwillbeconfrontedwithnewbafflingproblems.
ThroughthespiritualneedofmypatientsIhavebeenforcedtomakeaseriousattemptatleasttounderstandsomeoftheextraordinaryimplicationsofthesymbolism
producedbytheunconsciousmind.Asitwouldleadmuchtoofartogointoadiscussionoftheintellectualaswellastheethicalconsequences,Ihavetocontent
myselfwithamereallusion.
Themainsymbolicfiguresofareligionarealwaysexpressiveoftheparticularmoralandmentalattitudeinvolved.Imention,forinstance,thecrossanditsvarious
religiousmeanings.AnothermainsymbolistheTrinity.Itisofanexclusivelymasculinecharacter.Theunconsciousmind,however,transformsitintoaquaternity,being
aunityatthesametime,justasthethreepersonsoftheTrinityareoneandthesameGod.TheoldphilosophersofnaturerepresentedtheTrinity,inasmuchasitwas
"imaginatainnatura,"asthethree
,theearthorthebody.TheysymbolizedthelatterbytheVirgin.40Inthiswaytheyaddedthefeminineelementtotheir
physicalTrinity,producingtherebythequaternityorthecirculusquadratus,thesymbolofwhichwasthehermaphroditicRebis,thefiliussapientiae.Themedieval
philosophersofnatureundoubtedlymeantearthandwomanbythefourthelement.Theprinci

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pleofevilwasnotopenlymentioned,butitappearsinthepoisonousqualityoftheprimamateriaandinotherallusions.Thequaternityinmoderndreamsisaproduct
oftheunconscious.AsIexplainedinthefirstchapter,theunconsciousisoftenpersonifiedbytheanima,afemalefigure.Apparentlythesymbolofthequaternityissues
fromher.Shewouldbethematrixofthequaternity,a
corMaterDei,justastheearthwasunderstoodtobetheMotherofGod.Butsincethewoman,as
wellasevil,isexcludedfromtheDeityinthedogmaoftheTrinity,theelementofevilwouldalsoformapartofthereligioussymbol,ifthelattershouldbeaquaternity.
Itneedsnoparticulareffortofimaginationtoguessthefarreachingspiritualconsequenceofsuchadevelopment

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III
TheHistoryandPsychologyofaNaturalSymbol
AlthoughIdonotwanttodiscouragephilosophicalcuriosity,Iprefernottolosemyselfinadiscussionoftheethicalandintellectualaspectsoftheproblemraisedby
thequaternitysymbol.Itspsychologicaleffectsarecertainlyfarreachingandmeaningfulenough.Theyplayaconsiderableroleinpracticaltreatment.Whilewearenot
concernedherewithpsychotherapy,butwiththereligiousaspectofpsychicalphenomena,Ihavebeenforcedthroughmystudiesinpsychopathologytodigoutthese
historicalsymbolsandfiguresfromthedustoftheirgraves.1 WhenIwasayoungalienistIshouldneverhavesuspectedmyselfofdoingsuchathing.Ishallnotmind,
therefore,ifthislongdiscussiononthequaternitysymbol,thecirculusquadratusandthehereticalattemptstoimproveonthedogmaoftheTrinityseemtobe
somewhatfarfetchedandoveremphasized.Butinpointoffactmywholediscourseaboutthequaternityisnomorethanaregrettablyshortandinadequate
introductiontothefinalandcrowningpieceofmyparadigmaticcase.
Alreadyattheverybeginningofourdreamseriesthecircleappears.Ittakestheform,forinstance,ofaserpent,whichdescribesacircle2 roundthedreamer.

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Itappearsinlaterdreamsasaclock,acirclewithacentralpoint,aroundtargetforshootingpractice,aclockthatisaperpetuummobile,aball,aglobe,around
table,abasin,andsoon.Thesquareappearsalso,aboutthesametime,intheformofatownsquareorgardenwithafountaininthecenter.Somewhatlaterthe
squareappearsconnectedwithacircularmovement:3 peoplewhowalkaroundinasquare,amagicceremony(thetransformationofanimalsintohumanbeings)
whichtakesplaceinasquareroom,inthecornersofwhicharefoursnakes,andpeopleareagaincirculatingroundthefourcornersthedreamerdrivingrounda
squareinataxiasquareprisoncell,anemptysquarewhichisitselfrotating,andsoon.Inotherdreamsthecircleisrepresentedbyrotation,fourchildren,for
instance,carrya"darkring"andwalkinacircle.Thecircleappearsalsocombinedwiththequaternity,asasilverbowlwithfournutsatthefourcardinalpointsoras
atablewithfourchairs.Thecenterseemstobeparticularlyemphasized.Itissymbolizedbyanegginthemiddleofaringbyastarconsistingofabodyofsoldiersby
arotatingstarinacircle,thecardinalpointsofwhichrepresentthefourseasonsbythepoleorbyapreciousstone,andsoon.
Allthosedreamsleaduptoonepicturewhichcametothepatientintheformofasuddenvisualimpression.Hehadalreadyhadsuchglimpsesorvisualizationson
differentoccasions,butthistimeitwasamostimpressiveexperience.Ashehimselfsays:"It

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wasanimpressionofthemostsublimeharmony."Insuchacaseitdoesnotmatteratallwhatourimpressionisorwhatwethinkaboutit.Itonlymattershowthe
patientfeelsaboutit.Itishisexperience,andifithasadeeplytransforminginfluenceuponhisconditiontherewillbenousearguingagainstit.Thepsychologistcan
onlytakenoteofthefactand,ifhefeelsequaltothetask,hemightalsomakeanattempttounderstandwhysuchavisionhadsuchaneffectuponsuchaperson.The
visionwasaturningpointinthepatient'spsychologicaldevelopment.Itwaswhatonewouldcallinthelanguageofreligionaconversion.
Thisistheliteraltextofthevision:
"Thereareaverticalandahorizontalcirclewithacentercommontoboth.Thisistheworldclock.Itiscarriedbytheblackbird.[Thepatientrefersheretoa
precedingvision,whereablackeaglehadcarriedawayagoldenring.]Theverticalcircleisabluediskwithawhiterim,dividedinto4X8=32partitions.Ahandis
rotatinguponit.Thehorizontalcircleconsistsoffourcolors.Fourlittlemenarestandinguponthecirclecarryingpendulaandthegoldenring[oftheformervision]is
laidaroundit.
"Theworldclockhasthreerhythmsorpulses:
"1.Thesmallpulse:thehandoftheblueverticaldiskmovesononethirtysecond(1/32)atatime.
"2.Themiddlepulseisonecompleterotationofthehand.Atthesametimethehorizontalcirclemovesonbyonethirtysecond.

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"3.Thegreatpulse:thirtytwomiddlepulsesareequaltoonecompleterotationofthegoldenring."
Thevisionsumsupalltheallusionsinthepreviousdreams.Itseemstobeanattempttomakeameaningfulwholefromtheformerlyfragmentarysymbols,then
characterizedascircle,globe,square,rotation,clock,star,cross,quaternity,time,andsoon.
Itisofcoursedifficulttounderstandwhyafeelingof"mostsublimeharmony"shouldbeproducedbythisabstractstructure.ButifwethinkofthetwocirclesinPlato's
Timaeus,andoftheharmoniousallroundnessofhisanimamundi,wemightfindanavenueleadingtoanunderstanding.Again,theterm"worldclock"suggeststhe
antiqueconceptionofthemusicalharmonyofthespheres.Itwouldbeasortofcosmologicalsystem.Ifitwereavisionofthefirmamentanditssilentrotation,orof
thesteadymovementofthesolarsystem,wewouldreadilyunderstandandappreciatetheperfectharmonyofthepicture.Wemightalsoassumethattheplatonic
visionofthecosmoswasfaintlyglimmeringthroughthemistofasemiconsciousmentalcondition.Butthereissomethinginthevisionthatdoesnotquiteagreewiththe
harmoniousperfectionoftheplatonicpicture.Thetwocirclesaredifferentinnature.Notonlyistheirmovementdifferent,buttheircolor,too.Theverticalcircleisblue
andthehorizontalonecontainingfourcolorsisgolden.Thebluecirclemighteasilysymbolizethebluehemisphereofthesky,whilethehorizontalcirclewould
representthehorizonwiththe

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fourcardinalpoints,personifiedbythefourlittlemenandcharacterizedbythefourcolors.(Inaformerdream,thefourpointswererepresentedoncebyfourchildren
andagainbythefourseasons.)Thispictureremindsoneimmediatelyofmedievalrepresentationsoftheworldintheformofacircleoroftherexgloriaewiththefour
evangelistsorofthemelothesiae,wherethehorizonisformedbythezodiac.TherepresentationofthetriumphantChristseemstobederivedfromsimilarpicturesof
Horusandhisfoursons.4 TherearealsoEasternanalogies:theBuddhisticmandalasorcircles,usuallyofThibetanorigin.Theyconsistasaruleofacircularpadmaor
lotuswhichcontainsasquaresacredbuildingwithfourgates,indicatingthefourcardinalpointsandtheseasons.ThecentercontainsaBuddhaormoreoftenthe
conjunctionofShivaandhisShaktioranequivalentdorje(thunderbolt)symbol.5 Theyareyantrasorinstrumentsofritualforthepurposeofcontemplation,
concentrationandthefinaltransformationoftheyogin'sconsciousnessintothedivineallconsciousness.6
Nomatterhowstrikingtheseanalogiesare,theyarenotsatisfactory,becausetheyallemphasizethecentertosuchanextentthattheyseemtohavebeenmadein
ordertoexpresstheimportanceofthecentralfigure.Inourcase,however,thecenterisempty.Itconsistsonlyofamathematicalpoint.Theparallelsmentioneddepict
theworldcreatingorworldrulingdeity,orelsemaninhisdependenceuponthece

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lestialconstellations.Oursymbolisaclock,symbolizingtime.TheonlyanalogytosuchasymbolthatIcanthinkofisthedesignofthehoroscope.Italsohasfour
cardinalpointsandanemptycenter.Thereis,moreover,anotherpeculiarcoincidence:rotationisoftenmentionedinthepreviousdreamsandthisisusuallyreported
asmovingtotheleft.Thehoroscopehastwelvehousesthatprogresstotheleft,thatis,anticlockwise.
Butthehoroscopeconsistsofonecircleonlyandmoreovercontainsnocontrastbetweentwoobviouslydifferentsystems.Thusthehoroscopeisalsoan
unsatisfactoryanalogy,thoughitshedssomelightuponthetimeaspectofoursymbol.Weshouldbeforcedtogiveupourendeavortofindpsychologicalparallelsifit
werenotforthetreasurehouseofmedievalsymbolism.BygoodchanceIbecameacquaintedwithalittleknownmedievalauthoroftheearlyfourteenthcentury,
GuillaumedeDigulleville,thepriorofamonasteryatChlis,aNormanpoet,whowrotethree"plerinages"between1330and1355.7 TheyarecalledLe
PlerinagedelaVieHumaine,del'meetdeJsusChrist.InthelastChantduPlerinagedel'mewefindavisionofparadise.
Paradiseconsistsoffortyninerotatingspheres.Theyarecalled"sicles,"centuries,beingtheprototypesorarchetypesoftheearthlycenturies.But,astheangelwho
servesasaguidetoGuillaumeexplains,theecclesiasticalexpression"insaeculasaeculorum"meanseternityandnotordinarytime.A

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goldenheavensurroundsallthespheres.WhenGuillaumelookeduptothegoldenheavenhesuddenlybecameawareofasmallcircle,onlythreefeetwideandofthe
colorofsapphire.Hesaysofthiscircle:"Ilsortaitducield'orenunpointetyrentraitd'autrepartetilenfaisaittoutletour."Obviouslythebluecirclewasrollinglikea
diskuponagreatcirclewhichdissectedthegoldensphereofheaven.
Herethenwehavetwodifferentsystems,theonegolden,theotherblue,andtheonecuttingthroughtheother.Whatisthebluecircle?Theangelagainexplainstothe
wonderingGuillaume:
"Cecerclequetuvoisestlecalendrier,
Quienfaisantsontourentier,
MontredesSaintslesjournes
Quandellesdoiventtreftes.
Chacunenfaitlecercleuntour,
Chacunetoileyestpourjour,
Chacunsoleilpourl'espace
Dejourstrenteouzodiaque."

Thebluecircleistheecclesiasticalcalendar.Thuswehavehereanotherparalleltheelementoftime.Itwillberememberedthattime,inourvision,ischaracterizedor
measuredbythreepulses.Guillaume'scalendarcircleisthreefeetindiameter.Moreover,whileGuillaumeisgazingatthebluecircle,threespiritscladinpurple
suddenlyappear.Theangelexplainsthatthisisthemomentofthefeastofthosethreesaints,andhegoesondiscoursingaboutthe

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wholezodiac.Whenhecomestothefisheshementionsthefeastofthetwelvefishermen,whichprecedestheHolyTrinity.HereGuillaumebreaksinandtellsthe
angelthathehasneverquiteunderstoodthesymboloftheTrinity.Heaskshimtobegoodenoughtoexplainthismystery.Whereupontheangelanswers:"Or,ilya
troiscouleursprincipales:levert,lerougeetl'or."Onecanseethemunitedinthepeacock'stail.Andheadds:"Leroidetoutepuissancequimettroiscouleursen
unit,nepeutilfaireaussiqu'unesubstancesoittrois?"Thegoldencolor,hesays,belongstotheFather,theredtotheSonandthegreentotheHolyGhost.Thenthe
angelwarnsthepoetnottoaskanymorequestionsanddisappears.
Weknow,happilyenough,fromtheangel'steaching,thatthethreehastodowiththeTrinity.Andthusweknowalsothatourformerdigressionintothefieldof
mysticalspeculationabouttheTrinityhasnotbeenfaroffthemark.Atthesametimewemeetthemotiveofthecolors,butunfortunatelyourpatienthasfour,while
Guillaume,orrathertheangel,speaksofthreeonly,gold,redandgreen.WemightquotethefirstwordsofTimaeushere:"Therearethree,wherehasthefourth
remained?"OrwemayquotetheverysamewordsfromGoethe'sFaust,fromthefamoussceneoftheKabiresinPartII,wheretheybringupthevisionofthat
mysterious"strengGebilde,"perhapstoberenderedby"severeimage,"fromthesea.
Thefourlittlemenofourvisionaredwarfsor

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Kabires.Theyrepresentthefourcardinalpointsandthefourseasons,aswellasthefourcolors.InTimaeusasalsoinFaustandinthePlerinage,thenumberfour
ismissing.Theabsentcolorisobviouslyblue.Itistheonethatbelongsintheseriesofyellow,redandgreen.Whyisbluemissing?Whatiswrongwiththecalendar?
orwithtime?orwiththebluecolor?
PooroldGuillaumehassurelystumbledoverthesameproblem:Therearethree,butwhereisthefourth?HewasindeedeagertohearsomethingabouttheTrinity
which,ashesays,hehadneverquiteunderstood.AnditissomewhatsuspiciousthattheangelisinahurrytogetawaybeforeGuillaumeaskssomemoreawkward
questions.
Well,IsupposeGuillaumewasunconsciouswhenhewenttoheaven,otherwisehesurelywouldhavedrawncertainconclusionsfromwhathesaw.Nowwhatdidhe
actuallysee?Firsthesawthespheresor''sicles"inhabitedbythosewhohadattainedeternalbliss.Thenhebeheldtheheavenofgold,the"cield'or"andtherewas
theKingofHeaven,sittinguponagoldenthroneand,besidehim,theQueenofHeaven,sittinguponaroundthroneofbrowncrystal.Thislatterdetailreferstothe
factthatMariaisassumedtohavebeentakentoheavenwithherbody,astheonlymortalbeingpermittedtounitewiththebodybeforetheresurrectionofthedead.
InsuchrepresentationsthekingisusuallythetriumphantChristinconjunctionwiththechurchashisbride.Buttheallimportantthingisthattheking,beingChrist,is

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atthesametimetheTrinity,andthatthenumberfourishisqueen.BlueisthecolorofMaria'scelestialcloaksheistheearthcoveredbythebluetentofthesky.8 But
whyshouldtheMotherofGodnotbementioned?Accordingtothedogmasheisonlybeata,andnotdivine.Moreover,sherepresentstheearth,whichisalsothe
bodyanditsdarkness.Thatisthereasonwhyshe,theallmerciful,istheattorneypleadingforallsinners.
Fromthispreciouspieceofmedievalpsychologywegainsomeinsightintothemeritsofourpatient'smandala.Itunitesthefourandtheyfunctiontogether
harmoniously.MypatienthadbeenbroughtupaCatholicandthus,unwittingly,hewasconfrontedwiththesameproblemwhichcausednotalittleworrytoold
Guillaume.ItwasagreatproblemindeedtotheMiddleAges,thatproblemoftheTrinityandtheexclusion,ortheveryconditionedrecognition,ofthefemaleelement,
theearthandthebody,whichwereyet,intheformofMaria'swomb,thesacredabodeoftheDeityandtheindispensablelinkinthechainofthedivineworkof
redemption.Mypatient'svisionisasymbolicanswertothequestionofthecenturies.Thatisprobablythedeeperreasonwhytheimageoftheworldclockproduced
theimpressionof"mostsublimeharmony."Itwasthefirstintimationofapossiblesolutionofthedevastatingconflictbetweenmatterandspirit,betweenthedesiresof
thefleshandtheloveofGod.Themiserableandineffectualcompromiseofthechurchdreamis

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completelyovercomebythismandalavision,inwhichallcontrastsarereconciled.IfweareallowedtoadduceheretheoldPythagoreanideathatthesoulisasquare,
9 themandalawouldexpresstheDeitythroughthethreefoldrhythmandthesoulthroughthestaticquaternity,thatis,thecircledividedintofourcolors.Andthusits
innermostmeaningwouldsimplybetheunionofthesoulwithGod.
Inasmuchastheworldclockalsorepresentsthequadraturacirculiandtheperpetuummobile,thosetwopreoccupationsofthemedievalmindfindtheiradequate
expressioninourmandala.ThegoldenringanditscontentsrepresentthequaternityintheformofthefourKabiresandthefourcolors,thebluecircletheTrinityand
themovementoftime,accordingtoGuillaume.Inourcase,thehandofthebluecirclehasthefastestmovement,whilethegoldencirclemovesslowly.Whereasthe
bluecircleseemstobesomewhatincongruousinGuillaume'sgoldenheaven,thecirclesinourcaseareharmoniouslycombined.TheTrinityisnowthelife,the"pulse"
ofthewholesystem,withathreefoldrhythm,based,however,onthirtytwo,amultipleoffour.Thuscircleandquaternityontheonesideandthethreefoldrhythmon
theothersideinterpenetrateeachothersothattheoneisalsocontainedintheother.InGuillaume'sversion,theTrinityisobvious,butthequaternityisconcealedinthe
dualityoftheKingandQueenofHeaven.Andmoreoverthebluecolordoesnotadheretothequeen,buttothecalendarwhichrepresents

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time,characterizedbyTrinitarianattributes.Thisseemstobematterofaninterpenetrationsimilartoourcase.
Interpenetrationsofqualitiesandcontentsaretypicalofsymbols.Wefindthis,also,intheChristianTrinity,wheretheFatheriscontainedintheSon,theSoninthe
FatherandtheHolyGhostcontainedinFatherandSonorpenetratingboth.TheprogressionfromFathertoSonrepresentsatimeelement,whilethespatialelement
wouldbepersonifiedbytheMaterDei.(ThemotherqualitywasoriginallyattributedtotheHolyGhostandthelatterwasthencalledSophiaSapientiabycertainearly
Christians.10Thisfemalequalitycouldnotbecompletelyuprooted,itstilladheres,atleast,tothesymboloftheHolyGhost,thecolumbaspiritussancti.)Butthe
quaternityisentirelyabsentfromthedogma,thoughitappearsearlyinecclesiasticalsymbolism.Irefertothecrossofequalbranchesincludedinthecircle,the
triumphantChristwiththefourevangelists,theTetramorphus,andsoon.Inlaterchurchsymbolismtherosamystica,thevasdevotionis,thefonssignatusandthe
hortusconclususappearasattributesoftheMaterDeiandofthespiritualizedearth.11
Ourmandalaisanabstract,almostmathematicalrepresentationofsomeofthemainproblemsabundantlydiscussedinmedievalChristianphilosophy.Theabstraction
goessofar,indeed,thatifithadnotbeenforthehelpofGuillaume'svisionwemighthave

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overlookeditswidespread,historicalsystemofroots.Thepatientdoesnotpossessanyrealknowledgeofsuchhistoricalmaterials.Heknowsonlywhatanybody
whoreceivedsomeslightinstructionaboutreligioninearlychildhoodwouldknow.Hehimselfsawnoconnectionbetweenhisworldclockandanyreligious
symbolism.Onecanreadilyunderstandthis,sincethevisioncontainsnothingthatwouldremindanyoneofreligionatfirstsight.Yetthevisionitselfcameshortlyafter
thedreamofthe"houseofselfcollection."Andthatdreamagainwastheanswertotheproblemofthreeandfour,representedinastillearlierdream.Itwasamatter
thereofarectangularspace,onthefoursidesofwhichwerefourgobletsfilledwithcoloredwater.Onewasyellow,anotherred,thethirdgreenandthefourthwas
withoutcolor.Theblueisobviouslylacking,yetithadbeenconnectedwiththethreeothercolorsinapreviousvision,whereabearappearedinthedepthofacavern.
Thebearhadfoureyesemittingred,yellow,greenandbluelight.Astonishinglyenough,inthelaterdreamthebluecolorhaddisappeared.Atthesametimetheusual
squarewastransformedintoarectangle,whichhadneverappearedbefore.Thecauseofthismanifestdisturbancewasaresistanceagainstthefemaleelement
representedbytheanima.Inthedreamofthe"houseofselfcollection"thevoiceconfirmsthisfact.Itsays:"Whatthouartdoingisdangerous.Religionisnotthetax
thatthoupayestinorder

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togetridofthewoman'simage,forthisimageisindispensable."The"woman'simage"isexactlywhatonewouldcall"anima."12
Itisnormalforamantoresisthisanimabecausesherepresents,asIsaidbefore,theunconsciouswithallthosetendenciesandcontentshithertoexcludedfrom
consciouslife.Theywereexcludedforanumberofrealandapparentreasons.Somearesuppressedandsomearerepressed.Asarulethosetendenciesthat
representtheamountofantisocialelementsinman'spsychicalstructurewhatIcallthe"statisticalcriminal"ineverybodyaresuppressed,thatis,consciouslyand
deliberatelydisposedof.Buttendenciesthataremerelyrepressedareusuallyonlydoubtfulincharacter.Theyarenotindubitablyantisocial,butarerather
unconventionalandsociallyawkward.Thereasonwhyonerepressesthemisequallydoubtful.Somepeoplerepressthemfromsheercowardice,othersfromamerely
conventionalmorality,andothersagainfromthemotiveofrespectability.Repressionisasortofhalfconsciousandhalfheartedlettinggoofthings,adroppingofhot
cakesorarevilingofgrapeswhichhangtoohigh,oralookingtheotherwayinordernottobecomeconsciousofone'sdesires.Freudhasdiscoveredrepressionas
oneofthemainmechanismsinthemakingofaneurosis.Suppressionamountstoaconsciousmoralchoice,butrepressionisaratherimmoral"penchant"forgettingrid
ofdisagreeabledecisions.

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Suppressionmaycauseworry,conflictandsuffering,butnevercausesaneurosisofoneoftheusualpatterns.Neurosisisasubstituteforlegitimatesuffering.
Ifoneexcludesthe"statisticalcriminal,"thereremainsthevastdomainofinferiorqualitiesandofprimitivetendencieswhichbelongtothepsychicalstructureofaman
whoislessidealandmoreprimitivethanweshouldliketobe.13Wehavecertainideasastohowacivilizedoreducatedormoralbeingshouldliveandwe
occasionallydoourbesttofulfiltheseambitiousexpectations.Butasnaturehasnotbestowedthesameblessingsuponeachofherchildren,somearemore,and
othersless,gifted.Thustherearepeoplewhocanjustaffordtoliveproperlyandrespectably,thatis,nomanifestflawisdiscoverable.Theyeithercommitminorsins,
iftheysinatall,ortheirsinsareconcealedeventotheirconsciousness.Oneisratherlenientwithsinnersunconsciousoftheirsins.Althoughthelawoccasionally
punishesunconsciousness,thepracticeofconfessioninthechurchisconcernedonlywithdeedswhichyouyourselfconnectwithafeelingofsinfulness.Butnatureis
notatalllenientwithunconscioussinners.Shepunishesthemjustasseverelyasiftheyhadcommittedaconsciousoffense.Thuswefind,asthepiousoldDrummond
onceobserved,thatitishighlymoralpeople,unawareoftheirotherside,whodeveloppeculiarirritabilityandhellishmoodswhichmaketheminsupportabletotheir
relatives.Thefameofsaintlinessmaybefarreaching,buttolivewithasaintmightcauseanin

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ferioritycomplexorevenawildoutburstofimmoralityinindividualslessmorallygifted.Moralityseemstobeagiftlikeintelligence.Youcannotpumpitintoasystem
whereitisnotindigenous,thoughyoumayspoilit.
Unfortunatelythereisnodoubtaboutthefactthatmanis,asawhole,lessgoodthanheimagineshimselforwantstobe.Everyonecarriesashadow,andthelessitis
embodiedintheindividual'sconsciouslife,theblackeranddenseritis.14Ifaninferiorityisconscious,onealwayshasachancetocorrectit.Furthermore,itis
constantlyincontactwithotherinterests,sothatitissteadilysubjectedtomodifications.Butifitisrepressedandisolatedfromconsciousness,itnevergetscorrected.
Itis,moreover,liabletoburstforthinamomentofunawareness.Atallevents,itformsanunconscioussnag,blockingthemostwellmeantattempts.
Wecarryourpastwithus,towit,theprimitiveandinferiormanwithhisdesiresandemotions,anditisonlybyaconsiderableeffortthatwecandetachourselvesfrom
thisburden.Ifitcomestoaneurosis,wehaveinvariablytodealwithaconsiderablyintensifiedshadow.Andifsuchacasewantstobecureditisnecessarytofinda
wayinwhichman'sconsciouspersonalityandhisshadowcanlivetogether.
Thisisaveryseriousproblemforallthosewhoareeitherthemselvesinsuchapredicament,orwhohavetohelpotherpeopletolive.Ameresuppressionofthe
shadowisjustaslittleofaremedyasisbehead

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ingagainstheadache.Todestroyaman'smoralitydoesnothelpeither,becauseitwouldkillhisbetterself,withoutwhicheventheshadowmakesnosense.The
reconciliationoftheseoppositesisamajorproblem,andeveninantiquityitbotheredcertainminds.Thusweknowofanotherwiselegendarypersonalityofthe
secondcentury,Karpokrates,aGnostic,15thatheinterpretedMatthew5.25,whichreads,"Agreewiththineadversaryquickly,whilstthouartinthewaywithhim,"
tomean:Theadversaryisthesomaticman.Asthelivingbodyisanindispensablepartofthepersonality,thetext,therefore,shouldberead:"Agreewiththyself
quickly,whilstthouartinthewaywiththyself."ItisnaturalthatthemorerobustmentalityoftheFatherscouldnotappreciatethedelicacyandthemeritofthissubtle
and,fromamodernpointofview,immenselypracticalargument.Itwasalsodangerous,anditisstillthemostvitalandyetthemostticklishproblemofacivilization
thathasforgottenwhyman'slifeshouldbesacrificial,thatis,offereduptoanideagreaterthanman.Mancanliveamazingthingsiftheymakesensetohim.Butthe
difficultyistocreatethatsense.Itmustbeaconvictionnaturallybutyoufindthatthemostconvincingthingsmancaninventarecheapandreadymade,andnever
abletoconvincehimagainsthispersonaldesiresandfears.
Iftherepressedtendencies,theshadowasIcallthem,weredecidedlyevil,therewouldbenoproblemwhatever.Buttheshadowismerelysomewhatinfe

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rior,primitive,unadapted,andawkwardnotwhollybad.Itevencontainsinferior,childishorprimitivequalitieswhichwouldinawayvitalizeandembellishhuman
existence,but"itisnotdone."Theeducatedpublic,theflowerofouractualcivilization,haslifteditselfupfromitsrootsandisabouttoloseitsconnectionwiththe
earth.Thereisnocivilizedcountrynowadayswherethelowerstrataofthepopulationarenotinastateofunrestanddissent.InanumberofEuropeannationssucha
conditionisovertakingtheupperstrata,too.Thisstateofaffairsisthedemonstrationofourpsychologicalproblemonagiganticscale.Inasmuchascollectivitiesare
mereaccumulationsofindividuals,theirproblemsarealsoaccumulationsofindividualproblems.Onesetofpeopleidentifiesitselfwiththesuperiormanandcannot
descend,andtheothersetidentifiesitselfwiththeinferiormanandwantstoreachthesurface.
Suchproblemsareneversolvedbylegislationortricks.Theyareonlysolvedbyageneralchangeofattitude.Andthechangedoesnotbeginwithpropagandaand
massmeetings,orwithviolence.Itbeginswithachangeinindividuals.Itwillcontinueasatransformationoftheirpersonallikesanddislikes,oftheiroutlookonlife
andoftheirvalues,andonlytheaccumulationofsuchindividualchangeswillproduceacollectivesolution.
Theeducatedmantriestorepresstheinferioroneinhimself,withoutrealizingthatbythisheforcesthelattertobecomerevolutionary.Itischaracteristicof

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mypatientthatheoncedreamtofamilitarydetachmentwhichintended''tostrangletheleftwingcompletely."Somebodyremarksthattheleftwingisalreadyweak,
butthemilitarydetachmentanswersthatthatisthereasonwhytheleftwingshouldbecompletelystrangled.Thedreamshowshowmypatientdealtwithhisown
inferiorman.Thisisclearlynottherightmethod.Thedreamofthe"houseofselfcollection,"onthecontrary,showsareligiousattitudeasthecorrectanswertohis
question.Themandalaseemstobeanamplificationofthisparticularpoint.Historically,aswehaveseen,themandalaservedasasymbolinordertoclarifythenature
ofthedeityphilosophically,ortodemonstratethesamethinginavisibleformforthepurposeofadoration,or,asintheEast,asayantraforyogapractices.The
wholenessofthecelestialcircleandthesquarenessoftheearth,unitingthefourprinciplesorelementsorpsychicalqualities,16expresscompletenessandunion.Thus
themandalahasthedignityofa"reconcilingsymbol."17AsthereconciliationofGodandmanisexpressedinthesymbolofChristorofthecross,wecouldexpectthe
patient'sworldclocktohavesomesimilarreconcilingsignificance.Beingprejudicedbyhistoricalanalogies,weshouldexpectadeitytooccupythecenterofthe
mandala.Thecenteris,however,empty.Theseatofthedeityisunoccupied,inspiteofthefactthat,ifweanalyzethemandalaaccordingtohistoricalmodels,we
arriveatthegodsymbolizedbythecircleandthegoddess

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symbolizedbythesquare.Insteadof"goddess"wecouldalsosay"earth"or"soul."Againstthehistoricalprejudice,however,thefactmustbeinsisteduponthat(asin
the"houseofselfcollection,"wheretheplaceofthedivineimagewasoccupiedbythequaternity)wefindnotraceofadeityinthemandala.Itis,onthecontrary,a
mechanism.Idonotbelievethatwehaveanyrighttodisregardsuchanimportantfactinfavorofapreconceivedidea.Adreamoravisionisjustwhatitoughttobe.
Itisnotadisguiseforsomethingelse.Itisanaturalproduct,whichispreciselyathingwithoutulteriormotive.Ihaveseenmanyhundredsofmandalas,ofpatientswho
werequiteuninfluenced,andIhavefoundthesamefactinanoverwhelmingmajorityofcases:therewasneveradeityoccupyingthecenter.Thecenterisemphasized
asarule.Butwhatwefindthereisasymbolofaverydifferentmeaning.Itisastar,asun,aflower,acrossofequalbranches,apreciousstone,abowlfilledwith
waterorwine,aserpentcoiledup,orahumanbeing,butneveragod.
WhenwefindatriumphantChristintherosewindowofamedievalchurch,weassumerightlythatthismustbeacentralsymboloftheChristiancult.Atthesametime
wealsoassumethatanyreligionwhichisrootedinthehistoryofapeopleisasmuchanexpressionoftheirpsychologyastheformofpoliticalgovernment,for
instance,thatthepeoplehavedeveloped.Ifweapplythesamemethodtothemodernmandalasthatpeoplehaveseenindreamsorvi

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sions,orhavedevelopedthrough"activeimagination,"wereachtheconclusionthatthemandalasareexpressionsofacertainattitudewhichwecannotavoidcalling
"religious."Religionisarelationshiptothehighestorstrongestvalue,beitpositiveornegative.Therelationshipisvoluntaryaswellasinvoluntary,thatis,youcan
accept,consciously,thevaluebywhichyouarepossessedunconsciously.Thatpsychologicalfactwhichisthegreatestpowerinyoursystemisthegod,sinceitis
alwaystheoverwhelmingpsychicfactorwhichiscalledgod.Assoonasagodceasestobeanoverwhelmingfactor,hebecomesamerename.Hisessenceisdead
andhispowerisgone.Whyhavetheantiquegodslosttheirprestigeandtheireffectuponhumansouls?ItwasbecausetheOlympicgodshadservedtheirtimeanda
newmysterybegan:Godbecameman.
Ifweallowourselvestodrawconclusionsfrommodernmandalasweshouldaskpeople,first,whethertheyworshipstars,suns,flowersorsnakes.Theywilldenyit
andatthesametimetheywillassertthattheglobes,stars,crossesandthelikearesymbolsforacenterinthemselves.Andifaskedwhattheymeanbythatcenter,
theywillbegintostammerandtorefertothisorthatexperiencewhichmaybesomethingverysimilartotheconfessionofmypatientwhofoundthatthevisionofhis
worldclockhadlefthimwithawonderfulfeelingofperfectharmony.Otherswillconfessthatasimilarvisioncametotheminamomentofsupremepainanddistress.
Toothers

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againitisaremembranceofasublimedreamorofamomentwhenlongandfruitlessworriescametoanendandareignofpeacebegan.Ifyousumupwhatpeople
tellyouabouttheirexperience,youcanformulateitaboutinthisway:Theycametothemselves,theycouldacceptthemselves,theywereabletobecomereconciledto
themselvesandbythistheywerealsoreconciledtoadversecircumstancesandevents.Thisismuchlikewhatwasformerlyexpressedbysaying:Hehasmadehis
peacewithGod,hehassacrificedhisownwill,hehassubmittedhimselftothewillofGod.
Amodernmandalaisaninvoluntaryconfessionofapeculiarmentalcondition.Thereisnodeityinthemandala,andthereisalsonosubmissionorreconciliationtoa
deity.Theplaceofthedeityseemstobetakenbythewholenessofman.18
Whenonespeaksofman,everybodymeanshisownegopersonalitythatis,hispersonalityinasmuchasheisawareofitandwhenonespeaksofothersone
assumesthattheyhaveaverysimilarpersonality.Butsincemodernresearchhasacquainteduswiththefactthatanindividualconsciousnessisbaseduponand
surroundedbyanindefinitelyextendedunconsciouspsyche,weneedsmustreviseoursomewhatoldfashionedprejudicethatmanishisconsciousness.Thisrather
naiveassumptionmustbeconfrontedatoncebythecriticalquestion:Whoseconsciousness?Isithisconsciousnessortheconsciousnessofotherpeopleabouthim?
Thefactisthatitwouldbeadiffi

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culttasktoreconcilethepictureIhaveofmyselftotheonewhichotherpeoplemakeofme.Whoisright?Andwhoistherealindividual?Whenwegofurtherand
takeintoaccountthefactthatmanisalsowhatneitherhehimselfnorotherpeopleknowofhimanunknownsomethingwhichcanyetbeprovedtoexistthe
problemofidentitybecomesmoredifficultstill.Asamatteroffactitisquiteimpossibletodefinetheextensionandtheultimatecharacterofpsychicexistence.When
wenowspeakofmanwemeantheindefinablewholeofhim,anineffabletotality,whichcanonlybeformulatedsymbolically.Ihavechosentheterm"self"todesignate
thetotalityofman,thesumtotalofconsciousandunconsciousexistence.19IhavechosenthisterminaccordancewithEasternphilosophy,20whichforcenturieshas
occupieditselfwiththoseproblemsthatarisewheneventhegodsceasetobecomehuman.ThephilosophyoftheUpanishadscorrespondstoapsychologythatlong
agorecognizedtherelativityofthegods.21Thisisnottobeconfoundedwithsuchastupiderrorasatheism.Theworldisasiteverhasbeen,butourconsciousness
undergoespeculiarchanges.First,inremotetimes(whichcan,however,stillbeobservedwithlivingprimitives),themainbodyofpsychicallifewasapparentlyin
humanandinnonhumanobjects:itwasprojected,asweshouldsaynow.22Consciousnesscanhardlyexistinastateofcompleteprojection.Atmostitwouldbe
nothingbutaheapofemotions.Throughthewithdrawalofprojections,conscious

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knowledgeslowlydeveloped.Science,curiouslyenough,practicallybeganwiththediscoveryofastronomicallaws,whichwasafirststageinthedespiritualizationof
theworld.Onestepslowlyfollowedanother.Alreadyinantiquitytheyremovedthegodsfrommountainsandrivers,fromtreesandanimals.Oursciencehas
subtiliateditsprojectionstoanalmostunrecognizabledegree.Butourordinarypsychologicallifeisstillswarmingwithprojections.Youcanfindthemspreadoutinthe
newspapers,books,rumorsandinordinarysocialgossip.Allgapsinactualknowledgearestillfilledwithprojections.Wearestillalmostcertainweknowwhatother
peoplethinkorwhattheirtruecharacteris.Weareconvincedthatcertainpeoplehaveallthebadqualitieswedonotknowinourselvesorthattheyliveallthosevices
whichcould,ofcourse,neverbeourown.Wemuststillbeexceedinglycarefulinordernottoprojectourownshadowstooshamelesslywearestillswampedwith
projectedillusions.Ifyouimaginesomeonewhoisbraveenoughtowithdrawtheseprojections,allandsundry,thenyougetanindividualconsciousofaprettythick
shadow.Suchamanhassaddledhimselfwithnewproblemsandconflicts.Hehasbecomeaseriousproblemtohimself,asheisnowunabletosaythattheydothis
orthat,theyarewrongandtheymustbefoughtagainst.Helivesinthe"houseofselfcollection."Suchamanknowsthatwhateveriswrongintheworldisinhimself,
andifheonlylearnstodealwithhisownshadowthenhehasdonesomethingreal

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fortheworld.Hehassucceededinremovinganinfinitesimalpartatleastoftheunsolvedgigantic,socialproblemsofourday.Theseproblemsareunwieldyand
poisonedbymutualprojections.Howcananyoneseestraightwhenhedoesnotevenseehimselfandthatdarknesswhichhehimselfcarriesunconsciouslyintoallhis
dealings?
Modernpsychologicaldevelopmentleadstoamuchbetterunderstandingastowhatmanreallyconsistsof.Thegodsfirstlivedinsuperhumanpowerandbeautyon
thetopofsnowcladmountainsorinthedarknessofcaves,woodsandseas.Laterontheydrewtogetherintoonegod,andthenthatgodbecameman.Butthegods
inourtimeassembleinthelapoftheordinaryindividualandareaspowerfulandasaweinspiringasever,inspiteoftheirnewdisguisethesocalledpsychical
functions.Manthinksofhimselfasholdingthepsycheinthehollowofhishand.Hedreamsevenofmakingascienceofher.Butinrealitysheisthemotherandthe
maker,thepsychicalsubjectandeventhepossibilityofconsciousnessitself.Thepsychereachessofarbeyondtheboundarylineofconsciousnessthatthelattercould
beeasilycomparedtoanislandintheocean.Whiletheislandissmallandnarrow,theoceanisimmenselywideanddeep,sothatifitisaquestionofspace,itdoes
notmatterwhetherthegodsareinsideoroutside.Butifthehistoricalprocessofthedespiritualizationoftheworldthewithdrawalofprojectionsisgoingonas
hitherto,theneverythingofadivineordemonic

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charactermustreturntothesoul,totheinsideoftheunknownman.Atfirstthematerialisticerrorseemstobeinevitable.Sincethethroneofgodcouldnotbe
discoveredamongthegalacticsystems,theinferencewasthatgodhadneverexisted.Thesecondinevitablemistakeispsychologism:ifgodisanything,hemustbean
illusionderivedfromcertainmotives,fromfear,forinstance,fromwilltopower,orfromrepressedsexuality.Theseargumentsarenotnew.Similarthingshavealready
beensaidbytheChristianmissionarieswhooverthrewtheidolsofthepagangods.ButwhereastheearlymissionarieswereconsciousofservinganewGodby
combattingtheoldones,moderniconoclastsareunconsciousoftheoneinwhosenametheyaredestroyingoldvalues.Nietzschewasquiteconsciousandquite
responsibleinbreakingtheoldtabletsandyethefeltthepeculiarneedtobackhimselfupbyarevivifiedZarathustraasakindofsecondarypersonality,asortofalter
ego,withwhomheoftenidentifieshimselfinhisgreattragedyThusSpakeZarathustra.Nietzschewasnoatheist,buthisGodwasdead.Theresultwasthat
Nietzschehimselfsplitandhefelthimselfforcedtocalltheotherself"Zarathustra"or,atothertimes,"Dionysos."Inhisfatalillnesshesignedhisletters"Zagreus,"the
dismemberedDionysosoftheThracians.ThetragedyofZarathustraisthat,becausehisGoddied,Nietzschehimselfbecameagodandthishappenedbecausehe
wasnoatheist.Hewastoopositiveanaturetocontenthimselfwithanegative

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creed.ForsuchamanitseemstobedangeroustomakethestatementthatGodisdead.Hebecomesinstantlyavictimof"inflation."23SincetheideaofGod
representsanimportant,evenoverwhelming,psychicalintensity,itis,inaway,safertobelievethatsuchanautonomousintensityisanonego,perhapsanaltogether
differentorsuperhumanentity,"totaliteraliter."Confrontedwithsuchabeliefmanmustneedsfeelsmall,justabouthisownsize.Butifhedeclaresthe"tremendum"to
bedead,thenheshouldfindoutatoncewherethisconsiderableenergy,whichwasonceinvestedinanexistenceasgreatasGod,hasdisappearedto.Itmight
reappearunderanothername,itmightcallitself"Wotan"or''State"orsomethingendingwithism,evenatheism,ofwhichpeoplebelieve,hopeandexpectjustas
muchastheyformerlydidofGod.Ifitdoesnotappearunderthedisguiseofanewname,thenitwillmostcertainlyreturninthementalityoftheonefromwhomthe
deathdeclarationhasissued.Sinceitisamatterofatremendousenergy,theresultwillbeanequallyimportantpsychologicaldisturbanceintheformofadissociation
ofpersonality.Thedisruptioncanproduceadualoramultiplepersonality.Itisasifonesinglepersoncouldnotcarrythetotalamountofenergy,sothatpartsofthe
personalitywhichwerehithertofunctionalunitsinstantlybreakasunderandassumethedignityandimportanceofautonomouspersonalities.
Happilyenoughfortherestofmankind,therearenotmanyindividualsassensitiveandasreligiousas

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Nietzsche.IfdullpeoplelosetheideaofGodnothinghappensnotimmediatelyandpersonallyatleast.Butsociallythemassesbegintobreedmentalepidemics,of
whichwehavenowafairnumber.
Theexperienceformulatedbythemandalaistypicalofpeoplewhocannotprojectthedivineimageanylonger.Theyareinactualdangerofinflationanddissociation.
Theroundorsquareinclosures,therefore,havethevalueofmagicmeanstoproduceprotectivewallsoravashermeticumtopreventanoutburstandadisintegration.
Thusthemandaladenotesandsupportsanexclusiveconcentrationupononeself.Thisstateisanythingbutegocentricity.Itisonthecontraryamuchneededself
controlwiththepurposeofavoidinginflationanddissociation.
Theinclosure,aswehaveseen,hasalsothemeaningofwhatiscalledinGreeka
theprecinctsofatempleoranyisolatedsacredplace.Thecircle,inthis
case,protectsorisolatesaninwardprocessthatshouldnotbecomemixedwiththingsoutside.Thusthemandalarepeatssymbolicallyarchaicwaysandmeanswhich
wereformerlyconcreterealities.AsIhavealreadymentioned,theinhabitantofthetemenoswasthegod.Buttheprisoner,orthewellprotecteddwellerinthe
mandala,doesnotseemtobeagod,inasmuchasthesymbolsused,stars,forinstance,crosses,globes,andsoondonotmeanagod,butratheranapparentlymost
importantpartofthehumanpersonality.Onemightalmostsaythatmanhimself,oratleasthisinnermostsoul,wastheprisoner

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ortheprotectedinhabitantofthemandala.Sincemodernmandalashaveamazinglycloseparallelsinancientmagiccircles,inthecenterofwhichweusuallyfindthe
deity,itisevidentthatinthemodernmandalamanthecompletemanhasreplacedthedeity.
Itisaremarkablefactthatthisreplacementisanaturalandspontaneousoccurrenceandthatitisalwaysessentiallyunconscious.Ifwewanttoknowwhatisgoingto
happeninacasewheretheideaofgodisnolongerprojectedasanautonomousentity,thisistheanswerofman'sunconsciousmind:Theunconsciousproducesa
newideaofmaninlocodei,ofmandeifiedordivine,imprisoned,concealed,protected,usuallydehumanizedandexpressedbyabstractsymbolism.Thesymbols
oftenalludetothemedievalconceptionofthemicrocosmaswellasofthemacrocosm,aswasthecasewithmypatient'sworldclockforinstance.
Itisalsoaremarkablefactthatmanyoftheprocesseswhichleadtothemandala,andthelatteritself,seemtobedirectconfirmationsofmedievalspeculations.It
looksasifpeoplehadreadtheoldtractsaboutthePhilosopher'sStone,theaquapermanens,thedivinewater,theroundness,thesquareness,thefourcolorsandso
on.Andyettheyhaveneverbeenanywherenearalchemisticphilosophyanditsabstrusesymbolism.
Itisdifficulttoappreciatesuchfactsproperly.Theycouldbeexplainedasaregressiontoarchaic

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waysofthinking,ifone'schiefconsiderationwastheirobviousandimpressiveparallelismwithmedievalsymbolism.Butwhereitisamatterofaregressiontoan
archaicmodus,theresultisaninferioradaptationandacorrespondinglackofefficiency.Sucharesult,however,isbynomeanstypicalofsuchdevelopments.Onthe
contrary,neuroticanddissociatedconditionsimproveconsiderablyandthewholecharacterofpeopleundergoesachangeforthebetter.Adaptationisrather
improvedandisnotinjuredinanyway.Forthesereasons,Ithink,theprocessinquestionshouldnotbeexplainedasaregression.Iamratherinclinedtounderstandit
asatruecontinuationofapsychologicalprocess,whichbeganintheearlyMiddleAges,andperhapsevenfurtherback,inthetimesofearlyChristianity.Thereis
documentaryevidenceofessentialsymbolsbeingexistentinthefirstcentury.IspeakoftheGreektractof"Komarios,thearchpriest,teachingKleopatrathedivine
art."24ThetextisindubitablypaganandofEgyptianorigin.TherearealsothemysticaltextsofZosimos,aGnosticofthethirdcentury.25Here,however,Jewishand
Christianinfluencesbecomenoticeable,thoughthemainsymbolismisclearlypaganandiscloselyconnectedwiththephilosophyoftheCorpusHermeticum.26
Thefactthatthesymbolismconnectedwiththemandalatracesitsnearrelativesbacktopagansourcescastsapeculiarlightupontheseapparentlymodern
psychologicaloccurrences.Theyseemtocon

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tinueaGnostictrendofthoughtwithoutbeingsupportedbydirecttradition.IfIamrightinassumingthateveryreligionisaspontaneousexpressionofacertain
predominantpsychologicalcondition,thenChristianitywastheformulationofaconditionthatpredominatedinthebeginningofoureraandthatwasvalidformany
subsequentcenturies.Butitexpressedoneconditionpredominantjustthen,whichdoesnotexcludetheexistenceofotherconditionsthatareequallycapableof
religiousexpression.ChristianityhadtofightforitslifeforawhileagainstGnosticismwhich,forallweknow,wasanotherconditionalmosttantamounttothe
"Christian"precondition.Gnosticismwasstampedoutcompletelyanditsremnantsaresobadlymangledthatspecialstudyisneededtogetanyinsightatallintoits
innermeaning.ButifthehistoricalrootsofoursymbolsextendbeyondtheMiddleAgestheyarecertainlytobefoundinGnosticism.
Itwouldnotbealtogetherillogical,Imustadmit,ifapsychologicalcondition,previouslysuppressed,shouldreassertitselfwhenthemainideasofthesuppressing
conditionbegintosubside.InspiteofthesuppressionoftheGnosticheresyitcontinuedthroughouttheMiddleAgesunderthedisguiseofalchemy.Itisawellknown
factthatthelatterconsistedoftwopartsindispensabletoeachotherontheonesidethechemicalresearchproperandontheotherthe"theoria"or"philosophia."As
thetitleofthewritingsofPseudoDemokritosbelongingtothe

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firstcentury
denotes,27thetwoaspectsalreadywenttogetherinthebeginningofourera.ThesameholdstrueoftheLeydenpapyriandthewritingsof
Zosimosofthethirdcentury.ThereligiousorphilosophicalviewsofantiquealchemywereclearlyGnostic.Thelaterviewsseemtoclusterroundapeculiar,unclear
idea.Itcouldperhapsbeformulatedinthefollowingway:Theanimamundi,thedemiurgeorthedivinespiritthatincubatedthechaoticwatersofthebeginning,
remainedinmatterinapotentialstate,andtheprimarychaoticconditionpersistedwithit.28Thusthephilosophers,orthe"sonsofwisdom"astheycalledthemselves,
tooktheirfamousprimamateriatobeapartoftheoriginalchaospregnantwiththespirit.By"spirit"theyunderstoodasemimaterialpneuma,asortof''subtlebody,"
whichtheyalsocalled"volatile"andidentifiedchemicallywithoxidesandotherdissolublecompounds.TheycalledthespiritMercury,whichwaschemically
quicksilverandphilosophicallyHermes,thegodofrevelation,who,asHermesTrismegistos,wasthearchauthorityofalchemy.29Theirintentionwastoextractthe
originaldivinespiritoutofthechaos,whichextractwascalledquintaessentia,aquapermanens,
ortinctura.Afamousalchemist,JohannesdeRupescissa
(1378)30callsthequintessence"lecielhumain,"thehumanskyorheaven.Tohimitwasablueliquidandincorruptiblelikethesky.Hesaysthatthequintessenceisof
thecolorofthesky"etnotresoleill'aorn,toutainsi

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quelesoleilorneleciel."Thesunisanallegoryofgold.Hesays:"IceluySoleilestvrayor."Hecontinues:"Cesdeuxchosesconjointesensemble,influentennous...
lesconditionsduCieldescieux,etduSoleilcleste."Hisideais,obviously,thatthequintessence,theblueskyandthegoldensuntherein,producetheimagesofthe
heavenandoftheheavenlysuninourselves.Itisapictureofablueandgoldenmicrocosm,31whichIunderstandasadirectparalleltoGuillaume'scelestialvision.
Thecolorsare,however,reversedwithRupescissathediskisgoldenandtheheavenblue.Mypatienttherefore,havingasimilararrangement,seemstobemoreon
thealchemisticside.
Themiraculousliquid,thedivinewater,calledskyorheaven,probablyreferstothe"supracelestialwaters"ofGenesis1.6.Initsfunctionalaspectitwasthoughttobe
asortofbaptismalwater,liketheholywaterofthechurchcontainingthecreativeandtransformingquality.32TheCatholicchurchstillperformstheriteofthe
benedictiofontisonthesabbathumsanctumbeforeEaster.33Theriteconsistsofarepetitionofthedescensusspiritussanctiinaquam.Theordinarywateracquires
therebythedivinequalityoftransformingandofgivingspiritualrebirthtoman.Thisisexactlythealchemisticideaofthedivinewaterandtherewouldbenodifficulty
whateverinderivingtheaquapermanensofalchemyfromtheriteofthebenedictiofontis,iftheformerwerenotofpaganoriginandcertainlytheolderofthetwo.We
findthe

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miraculouswaterinthefirsttractsofGreekalchemywhichbelongtothefirstcentury.34MoreoverthedescensusspiritusintothephysisisaGnosticlegend,which
hadthegreatestinfluenceonMani.AnditwaspossiblythroughManicheaninfluencesthatitbecameoneofthemainideasofLatinalchemy.Theintentionofthe
philosopherswastotransformimperfectmatterchemicallyintogold,thepanacea,ortheelixirvitae,butphilosophicallyormysticallyintothedivinehermaphroditus,
thesecondAdam,35theglorified,incorruptiblebodyofresurrection,36orthelumenluminum,37theilluminationofthehumanmindorthesapientia.AsIhaveshown,
togetherwithRichardWilhelm,Chinesealchemyproducedthesameidea,thatthegoaloftheopusmagnumisthecreationofthe"diamondbody."38
Allthisdetailisanattempttoputmypsychologicalobservationsintotheirhistoricalsetting.Withoutthehistoricalconnection,theywouldremainsuspendedinmidair,
amerecuriosity.AsIhavealreadypointedout,theconnectionofmodernsymbolismwithancienttheoriesandbeliefsisnotestablishedbytheusualdirectorindirect
tradition,andnotevenbyasecrettraditionashasoftenbeensurmised.39Themostcarefulinquiryhasneverrevealedanypossibilityofmypatients'beingacquainted
withbooksorhavinganyotherinformationaboutsuchideas.Itseemsthattheirunconsciousmindhasworkedalongthesamelineofthoughtwhichhasmanifested
itself,timeandagain,withinthelasttwothousandyears.

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Suchacontinuitycanonlyexistifweassumeacertainunconsciousconditioncarriedonbybiologicalinheritance.BythisassumptionInaturallydonotmeanan
inheritanceofrepresentations,whichwouldbedifficultifnotimpossibletoprove.Theinheritedquality,Ifancy,mustratherbesomethinglikeapossibilityof
regeneratingthesameoratleastsimilarideas.Ihavecalledthepossibility"archetype,"whichmeansamentalpreconditionandacharacteristicofthecerebralfunction.
40

Inthelightofsuchhistoricalparallelsthemandalaeithersymbolizesthedivinebeing,hithertohiddenanddormantinthebodyandnowextractedandrevivified,orit
symbolizesthevesselortheroominwhichthetransformationofmanintoadivinebeingtakesplace.
Iknowsuchformulationsremindonefatallyofwildmetaphysicalspeculations.Iamsorry,butitisexactlywhatthehumanmindproducesandhasalwaysproduced.A
psychologywhichassumesthatitcoulddowithoutsuchfactsmustartificiallyexcludethem.Ishouldcallthisaphilosophicprejudice,inadmissiblefromtheempirical
standpoint.Ishouldemphasize,perhaps,thatwedonotestablishametaphysicaltruththroughsuchformulations.Itismerelyastatementthatthemindfunctionsin
suchaway.Anditisafactthatmypatientfeltagreatdealbetterafterthevisionofthemandala.Ifyouunderstandtheproblemwhichithassettledforhim,youcan
alsounderstandwhyhehadsuchafeelingof"sublimeharmony."

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Ishouldnothesitateforamomenttosuppressallspeculationsaboutthepossibleconsequencesofanexperienceasabstruseandasremoteasthemandala,werethis
feasible.Buttome,unfortunately,thistypeofexperienceisneitherabstrusenorremote.Onthecontrary,itisanalmostdailyconcerninmyprofession.Iknowafair
numberofpeoplewhohavetotaketheirexperienceseriouslyiftheywanttoliveatall.Theycanonlychoosebetweenthedevilandthedeepsea.Thedevilisthe
mandalaorsomethingequivalenttoitandthedeepseatheirneurosis.Thedevilisatleastsomewhatheroic,buttheseaisspiritualdeath.Thewellmeaningrationalist
willpointoutthatIamdrivingoutthedevilbyBaalzebubandthatIreplaceanhonestneurosisbythecheatofareligiousbelief.ConcerningtheformerIhavenothing
toreply,beingnometaphysicalexpert,butconcerningthelatter,Imustpointoutthatthereisnoquestionofbelief,butofexperience.Religiousexperienceisabsolute.
Itisindisputable.Youcanonlysaythatyouhaveneverhadsuchanexperience,andyouropponentwillsay:"Sorry,Ihave."Andthereyourdiscussionwillcometo
anend.Nomatterwhattheworldthinksaboutreligiousexperience,theonewhohasitpossessesthegreattreasureofathingthathasprovidedhimwithasourceof
life,meaningandbeautyandthathasgivenanewsplendortotheworldandtomankind.Hehaspistisandpeace.Whereisthecriteriumbywhichyoucouldsaythat
suchalifeisnotlegitimate,thatsuchexperienceisnotvalidandthatsuchpistisismereillusion?Isthere,asa

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matteroffact,anybettertruthaboutultimatethingsthantheonethathelpsyoutolive?ThisisthereasonwhyItakecarefullyintoaccountthesymbolsproducedby
theunconsciousmind.Theyaretheonlythingsabletoconvincethecriticalmindofmodernpeople.Theyareconvincingforveryoldfashionedreasons.Theyare
simplyoverwhelming,whichisanEnglishrenderingoftheLatinword"convincere."Thethingthatcuresaneurosismustbeasconvincingastheneurosisandsincethe
latterisonlytooreal,thehelpfulexperiencemustbeofequalreality.Itmustbeaveryrealillusion,ifyouwanttoputitpessimistically.Butwhatisthedifference
betweenarealillusionandahealingreligiousexperience?Itismerelyadifferenceinwords.Youcansay,forinstance,thatlifeisadiseasewithaverybadprognosis,
itlingersonforyearstoendwithdeathorthatnormalityisagenerallyprevailingconstitutionaldefectorthatmanisananimalwithafatallyovergrownbrain.Thiskind
ofthinkingistheprerogativeofhabitualgrumblerswithbaddigestions.Nobodycanknowwhattheultimatethingsare.Wemust,therefore,takethemaswe
experiencethem.Andifsuchexperiencehelpstomakeyourlifehealthier,morebeautiful,morecompleteandmoresatisfactorytoyourselfandtothoseyoulove,you
maysafelysay:"ThiswasthegraceofGod."

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Notes
I
1.RudolfOtto,DasHeilige(1917).
2.Thegratiaadiuvansandthegratiasanctificansaretheeffectsofthesacramentumexopereoperato.Thesacramentowesitsefficiencytothefactthatitis
immediatelyinstitutedbyChristhimself.Thechurchisunabletoconnecttheritewithgrace,sothattheactussacramentaliswouldproducethepresenceandtheeffect
ofgrace,i.e.,resetsacramentum.Thustheritualcarriedoutbythepriestisnotcausainstrumentalis,butmerelycausaministerialis.
3."Butouresteemforfactshasnotneutralizedinusallreligiousness.Itisitselfalmostreligious.Ourscientifictemperisdevout"(WilliamJames,Pragmatism[1911],
p.14etseq.).
4."Religioest,quaesuperioriscujusdamnaturae(quamdivinamyocant)curamcaerimoniamqueaffert"(Cicero,Deinvent.Rhetor.,Lib.II)"Religiosetestimonium
dicereexjurisjurandifide"(Cicero,ProCoel.,55).
5.HeinrichScholz(Religionsphiloiophie,1921)insistsuponasimilarpointofviewseealsoH.R.Pearcy,AVindicationofPaul(1936).
6.Jung,StudiesinWordAssociation(London,1918).
7.J.G.Frazer,TabooandthePerilsoftheSoul(1911),p.80etseq.A.E.Crawley,TheIdeaoftheSoul(London,1909),p.82etseq.L.LvyBruhl,La
MentalitPrimitive(Paris,1922),passim.
8.Feun,RunningAmok(1901).
9.M.Ninck,WodanundgermanischerSchiekialsglaube(Jena,1936).
10.L.LvyBruhl,LetFonctionsMentalesdamslesSocitsInfrieures.Idem,Mental.Prim.,chap.III,"LesRves."
11.Fr.Haeussermann,WortempfangundSymbolinderalttestamentlichenProphetie(Giessen,1932).
12.InanexcellenttractaboutdreamsandtheirfunctionsBenedictusPererius,S.J.(DeMagia.DeObservationeSomniorumetdeDivinationeAstrologicalibri
tres[ColoniaeAgripp.,1598),p.114etseq.),says:"Deusnempe,istiusmoditemporumlegibusnonestalligatusnecopportunitatetemporumegetadoperandum,
ubicunqueenimvult,quandocumque,etquibuscumquevult,sun

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inspiratsomnia..."(p.147).Thefollowingpassagecastsaninterestinglightontherelationbetweenthechurchandtheproblemofdreams:"Legimusenimapud
Cassianumincollatione22.veteresillosmonachurummagistrosetrectores,inperquirendis,etexcutiendisquorundamsomniorumcausis,diligenteresse
versatos"(p.142).Pereriusclassifiesdreamsinthefollowingmanner:"Multasuntnaturalia,quaedamhumana,nonnullaetiamdivina"(p.145).Therearefour
causesofdreams:I.Anaffectionofthebody.II.Anaffectorvehementcommotionofthemindthroughlove,hope,fearorhatred(p.126etseq.).III.Thepower
andcunningofthedemon,meaningapagangodortheChristiandevil.(Potestenimdaemonnaturaleseffectusexcertiscausisaliquandonecessarioproventuros,
potestquaecunqueipsemetposteafacturusest,potesttamprasentiaquampraeterita,quaehominibusoccultasunt,cognoscere,ethominibuspersomniumindicare
[p.129].)Concerningtheinterestingdiagnosisofdemonicdreams,theauthorsays:"...conjectaripotest,quaesomniamissasintadaemone:primoquidem,si
frequenteraccidantsomniasignificantiaresfuturas,autoccultas,quarumcognitiononadutilitatemvelipsius,velaliorum,sedadinanemcuriosaescientiae
ostentationem,veletiamadaliquidmalifaciendumconferat...''(p.130).IV.DreamssentbyGod.Concerningthesignsindicatingthedivinenatureofadream
theauthorsays:"...expraestantiarerum,quaepersomniumsignificantur:nimirum,sieapersomniuminnotescanthomini,quorumcertacognitio,soliusDei
concessuacmunerepotesthominicontingere,hujusmodisunt,quaevocanturinscolisTheologorum,futuracontingentia,arcanaitemcordium,quaequeintimis
animorumrecessibus,abomnipenitusmortaliumintelligentiaoblitescunt,deniquepraccipuafideinostraemysteria,nulli,nisiDeodocentemanifesta(!)""...
deinde,hocipsum(divinumesse)maximedeclaraturinterioriquadamanimorumilluminationeatquecommotione,quaDeussicmentemillustrat,sicvoluntatem
afficit,sichominemdefideetauctoritateeiussomniicertioremfacit,utDeumesseipsiusauctorem,itaperspicueagnoscatetliquidoiudicet,utidsinedubitatione
ullacredereetvelitetdebeat"(p.131etseq.).Sincethedemon,asmentionedabove,isalsoliabletoproducedreamsaccuratelypredictingfutureevents,the
authoraddsaquotationfromGregory(Dialog.,Lib.IV,cap.48):"Sanctiviriillusionesatquerevelationes,ipsasvisionumvocesetimagines,quondamintimo
saporediscernunt,utsciantquidabonospiritupercipiantetquidabillusorepatiantur.Namsiergahaecmenshominiscautanonesset,

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perdeceptoremspiritum,multissevanitatibusimmergeret,quinonnumquamsoletmultaverapraedicere,utadextremumvaleatanimamexunaaliquafalsitate
laqueare"(p.132).Itseemedtobeawelcomesafeguardagainstthisuncertaintyifdreamsoccupiedthemselveswiththe"mainmysteriesofourfaith."Athanasius,
inhisbiographyofSt.Anthony,givesussomeideaofhowcleverthedevilsareinpredictingfutureevents(cf.E.A.WallisBudge,TheBookofParadise
[London,1904],I,p.37etseq.Accordingtothesameauthortheyappearsometimesevenintheshapeofmonks,singingpsalms,readingtheBiblealoudand
makingconfusingcommentsaboutthemoralconductofthebrethren(pp.33etseq47).Pererius,however,seemstotrusthiscriteriumandhecontinues:
"Quemadmodumigiturnaturalementisnostraelumenfacitnosevidentercernereveritatemprimorumprincipiorum,namquestatimcitraullamargumentationem,
assensunostrocomplecti:sicenimsomniisaDeodatis,lumendivinumanimisnostrisaffulgens,perflcit,uteasomniaetveraetdivinaesseintelligamuscertoque
credamus."Pereriusdoesnottouchthedangerousquestionofwhetheranyunshakableconviction,derivedfromadream,necessarilyprovesthedivineoriginof
thedream.Hemerelytakesitforgrantedthatadreamofthissortwouldnaturallyexhibitacharacterconformingtothe"mainmysteriesofourfaith,''andnotby
anychancewiththoseofanotherone.ThehumanistCasparPeucer(inhisCommentariusdePraecipuisGeneribusDivinationum,etc.Witebergae1660de
divinat.exsomn.,p.270)isfarmoredefiniteandrestrictiveinthatrespect.Hesays:"Divinasomniasunt,quaedivinitusimmissasacraeliteraeaffirmant,non
quibusvispromiscue,neccaptantibusautexpectantibuspeculiares
suaopinione,sedsanctisPatribusetProphetisDelarbitrloetvoluntate,necde
levibusnegociis,autrebusnugacibusetmonientaneis,seddeChristo,degubernationeEcclesiae,deimperiiseteorundemordine,dealiismirandiseventibus:et
certahissemperaddiditDeustestimonia,utdonuminterpretationisetalia,quoconstaretnontemereeaobjiciexnaturanasci,sedinseridivinitus."Hiscrypto
Calvinismtangiblymanifestsitselfinhiswords,particularlyiftheyarecomparedwiththetheologianaturalisofhisCatholiccontemporary.Itisprobablethat
Peucer'shintat"revelations"alludestohereticalinnovations.Inthenextparagraphatleast,wherehedealswithsomniadiabolicigeneris,hesays:"Quaequenunc
AnabaptistisetomnitemporeEnthusiastisetsimilibusfanaticis...diabolusexhibet."Pereriuswithmoreperspicacityandhumanunderstandingdevotesachap

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tertothequestion:"Anlicitumsitchristianohomini,observaresomnia?"andanotheronetothequestion:"Cuiushoiuinissitriteinterpretarisomnia?"Inthefirstone
hereachestheconclusionthatimportantdreamsshouldbeconsidered.Iquotehiswords:"Deniquesomnia,quaenossaepecommovent,etincitantadflagitia,
considerarenumadaemonenobissubjiciantur,sicutcontra,quibusadbonaprovocamuretinstigamur,velutiadcaelibatum,largitionemeleemosynarumet
ingressuminreligionem,eaponderarinumaDeonobismissasint,nonestsuperstiosianimi,sedreligiosi,prudentisacsalutissuaesatagcntisatquesolliciti.''But
onlystupidpeoplewouldobservealltheotherfutiledreams.Inthesecondchapterheanswersthatnobodyshouldorcouldinterpretdreams"nisidivinitusafflatus
eteruditus.""Nemoenim,"headds,"novitquaeDeisunt,nisispiritusDei"(R.Cor.,I,2.11).Thisstatement,eminentlytrueinitself,reservestheartof
interpretationtosuchpersonsasareexofficioendowedwiththedonumspiritussancti.Itisobvious,however,thataJesuitauthorcouldnotenvisageadescensus
spiritussanctiextraecclesiam.
13.Jung,"TraumsymboledesIndividuationsprozesses,"EranosJahrbuch1935(Zrich,1936).AlthoughthedreamsIquotearementionedinthispublication,they
havebeenexaminedtherefromanotherangle.Asdreamshavemanyaspects,theycanbestudiedfromdifferentsides.
14.Freud,Traumdeutung(Vienna,1900).Eng.trans.,InterpretationofDreams.HerbertSilberer,DerTraum(1919),representsamorecautiousandamore
balancedpointofview.ConcerningthedifferencebetweenFreud'sandmyownviews,IreferthereadertomylittleessayonthissubjectinModernManinSearch
ofaSoul(London,1933),p.132.FurthermaterialinTwoEssaysonAnalyticalPsychology(1928),p.83etseq.W.M.Kranefeldt,SecretWaysoftheMind
(NewYork,1932)GerhardAdler,EntdeckungderSeele(Zrich,1934)T.Wolff,"EinfhrungindieGrundlagenderKomplexenPsychologie,"DieKulturelle
BedeutungderKomplexenPsychologie(Berlin,1935),pp.1168.
15.Cf.therelationofOdinasagodofpoets,seersandravingenthusiasts,andMimir,thewiseone,toDionysosandSilenos.ThewordOdinhasarootconnection
withGall. &!
Jr.faith[F&amacrith],Lat.Vates,similarto
.MartinNinck,WodanundgermanischerSchicksalsglau&!e(1935).p.30etsqq.
16.InUeberdasUnbewusste(Schweizerland,1918).
17.In"Wotan,"NeueSchweizerRundschau,Heft11(1936).

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AnabbreviatededitioninSaturdayReviewofLiterature(Oct.16,1937).TheWotanparallelsinNietzsche'sworkaretobefound(1)inthepoemof196364.
"TotheUnknownGod"(2)in"KlagederAriadne,"AlsosprachZarathustra,p.366(3)AlsosprachZarathustra,p.143andp.200(4)TheWotandream
of1859inE.FoersterNietzsche,DerwerdendeNietzsche(1924),p.84etsqq.
18.TwoEssays,p.202etsqq.PsychologicalTypes(1923),pp.588,593etsqq."UeberdieArchetypendescollectivenUnbewussten,"EranosJahrbuch1934,
p.204etsqq."UeberdenArchetypusmitbesondererBercksichtigungdesAnimabegriffes,"ZentralblattfrPsychotherapie,IX(1936),259etsqq.
19.Zentralbl.f.Psychotherapie,IX,259etsqq.
20.EdwardMaitland,AnnaKingsford,HerLife,Letters,DiaryandWork(London,1896),p.129etseq.
21.Thestatement,concerningthehermaphroditicnatureoftheDeityinCorpusHermeticum,Lib.I(ed.W.Scott,Hermetica,I,p.118:
),is
probablyderivedfromPlato,SymposiumXIV.Itisquestionablewhetherthelatermedievalrepresentativesofthehermaphroditearederivedfromthe
"Poimandres"(Corp.Herm.,Lib.I)sinceitwaspracticallyunknownintheWestbeforeitwasprintedbyMarsiliusFicinusin1471.Thereisapossibility,however,
thataGreekscholar,thoughrareinthosedays,hasgleanedtheideafromoneofthethenexistingcodicesgraeci,as,forinstance,theCod.Laurentianus71,33of
thefourteenthcentury,theParisinusGraec.1220,fourteenthcentury,theVaticanusOraec.237and951,fourteenthcentury.Therearenooldercodices.Thefirst
LatintranslationbyMarsiliusFicinushadasensationaleffect.ButbeforethatdatewehavethehermaphroditicsymbolsoftheCod.Germ.Monac.,598of1417.It
seemsmoreprobabletomethatthehermaphroditicsymbolisderivedfromArabicorSyriacMss.translatedintheeleventhortwelfthcentury.IntheoldLatin
TractatulusAvicennae,stronglyinfluencedbyArabictradition,wefind:"(Elixir)Ipsumestserpensluxurians,seipsumimpraegrnans(ArtisAuriferae,etc.[1693],T.
I.,p.406).AlthoughitismatterofaPseudoAvicennaandnotoftheauthenticIbnSina(9701037),hebelongstotheAraboLatinsourcesofthemedievalHermetic
philosophy.Wefindthesamepassageinthetractatus"RosinusadSarratantam"(Art.Aurif.[1593],I,309):"Etipsumestserpensseipsumluxurians,seipsum
impraegnans,etc.""Rosinus"isanAraboLatincorruptionof''Zosimos,"theGreekneoPlatonic

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philosopherofthethirdcentury.HistractAdSarratantambelongstothesameclassofliteratureandsincethehistoryofthesetextsisstillcompletelyinthedark,
nobodycansaywhocopiedfromwhom.TheTurbaPhilosophorum,SermoLXV,aLatintextofArabicorigin,alsomakestheallusion:"compositumgerminat
seipsum"(J.Ruska,TurbaPhilosophorum.QuellenundStudienzurGeschichtederNaturwissenschaftenundderMedizin[1931],p.165).AsfarasIcan
makeout,thefirsttextdefinitelymentioningthehermaphroditeisthe"LiberdeArteChimicaincertiautoris,"sixteenthcentury(inArt.Aurif.[1593],I,575et
sqq.),p.610:"Isveromercuriusestomniametalla,masculusetfoemina,etmonstrumHermaphrodituminipsoanimaeetcorporismatrimonio.''OflaterliteratureI
mentiononly:Pandora(aGermantext,1588)"SplendorSoils"inAureumVellus,etc.(1598)MichaelMajer,Symbolaaureaemensaeduodecimnationum
(1617)idem,AtalantaFugiens(1618).J.D.Mylius,PhilosophiaReformata(1622).
22.TheTractatusAureusHermetisisofArabicoriginanddoesnotbelongtotheCorpusHermeticum.Itshistoryisunknown(firstprintedintheArsChemica,
1566).DominicusGnosiushaswrittenacommentarytothetextinHermetisTrismegistiTractatusvereAurevsdeLapidisPhiloiophiciSecretocumScholiis
DominiciGnosii,1610.Hesays(p.101):"Quemadmoduminsoleambulantiscorpuscontinuosequiturumbra...sichermaphroditusnosterAdamicus,quamvisin
formamasculiappareatsempertamenincorporeoccultatamEvamsivefoeminamsuamsecumcircumiert."Thiscommentary,togetherwiththetext,isreproducedin
J.J.Mangeti,Bibl.Chem.(1702),I,401etsqq.
23.AdescriptionofbothtypesinTwoEssays,II,202etsqq.SeealsoPsychologicalTypes,DefinitionNo.48,p.588etsqq.alsoEmmaJung,"EinBeitragzu
ProblemdesAnimus,"inWirklichkeitderSeele(1934),p.296etsqq.
II
1.Abishopisallowedtohavefourcandlesforaprivatemass.Certainformsofmoresolemnmassesas,forinstance,themissacantataalsohavefour.Stillhigher
formshavesixandsevencandles.
2.Origenes,inJerem.hom.,XX,3.
3.FromthePythagoreanoath:

.SeeE.

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Zeller,DiePhilosophiederGriechen(2ded.,1856),I,291,whereallsourcesarecollected.The"fouristheoriginandrootofeternalnature."Platoderivesthe
bodyfromthe"four."AccordingtotheneoPythagoreansPythagorashimselfdesignatedthesoulasasquare(Zeller,IIITh.,IIAbt.,p.120).
4.The"four"inChristianiconologyappearschieflyintheformofthefourevangelistsandtheirsymbols,arrangedina"rose,"circleormelothesia,orastetramorphus,
forinstance,inthe"hortusdeliciarum"ofHerradvonLandsperg,andinworksofmysticalspeculation:Imentiononly(1)JakobBoehme,XLQuestionsconcerning
theSoulepropoundedbyDr.BalthasarWalterandansweredbyJacobBehmen,etc.(London,1647)(2)HildegardvonBingen,Cod.Lucc.,fol.372,Cod.
Heidelb.Scicias,representationofthemysticaluniverseS.Ch.Singer,StudiesintheHistoryandMethodofScience(1917)(3)theremarkabledrawingsof
OpicinusdeCanistris,Cod.Pal.Lat.1993,VaticanLibr.S.R.Salomon,O.d.C.WeltbildundBekenntnisseeinesavignonensischenClerikersdes14
Jahrhunderts,1936(4)HeinrichKhunrath,the"monascatholica"originatesfromtherotationofthe''quaternarium."Themonasisinterpretedasanimagoand
allegoriaChristi(Vomhylealischen,dasist,primaterialischenChaos,1597,p.204andp.281.FurthermaterialinAmphiteatrumSapientiaeAeternae,1608)
(5)Thespeculationsaboutthecross("dequatuorgeneribusarborumfactafuissereferturcrux"BernardusinVitisMystica,cap.XLVIS.W.Meyer,Die
GeschichtedesKreuzholzesvorChristus,Abhandl.d.k.bayerisch.Akad.d.Wissenschaften[1881],I,Cl.XVI,Bd.II,Abh.,p.7).Concerningquaternity,see
alsoDunbar,SymbolisminMedievalThoughtandItsConsummationintheDivineComedy(1929),passim.
5.IrefertothesystemsofIsidoros,Valentinos,MarkosandSekundos.AmostinstructiveexampleisthesymbolismoftheMonogenesinCod.Brucianus(Bruce
Ms.96,BodleianLibr.,Oxford,C.A.Baynes,ACopticGnosticTreatise,etc.[1933],p.59etseq.andp.70etseq.).
6.Irefertothemysticalspeculationaboutthefourradices(Empedocles'
)=thefourelementsandthefourqualities(humid,dry,warm,cold)peculiarto
Hermeticoralchemisticphilosophy.RepresentationsinJanusLacinius,PretiosaMargaritaNovella,etc.(1546),"Artismetallicaeschema,"basedupona
quaternatioinJoannesAug.Pantheus,ArsTransmutationis,etc.(1519),p.5aquaternatioelementoramandofchemicalprocessesinRaymundiLulli,
"Practica"(Theatr.Chem.,Vol.IV[1613],

Page122

p.174)symbolsofthefourelementsinM.Majer,ScrutiniumChymicum(1687).Thesameauthorhaswrittenaninterestingtract,DeCirculoPhysico
Quadrato(1616).SimilarsymbolisminMylius,PhilosophiaReformata(1622).RepresentationoftheHermeticsalvation(fromPandora[1588]andfromCod.
Germ.Monac.,No.598)informofatetraswiththeevangelistsymbolsInJung,"DieErlsungsvorstellungeninderAlchemie,"EranosJahrbuch1936,pp.94.
96.Aboutthesymbolismofthe"four,"idem,"TraumsymboledesIndividuationsprozesses,"EranosJahrbuch1935,p.54etsqq.FurthermaterialinH.
Kuekelhaus,UrzahlundGebrde(1934).EasternparallelsinH.Zimmer,KunstformundyogaimIndischenKultbild(1926)WilhelmandJung,TheSecret
oftheGoldenFlower(1931).Theliteratureaboutthecrosssymbolismalsobelongshere(Zoeckler,DasKreuzChristi[1875]).
7.Concerningthedefinitionoftheunconscious,seePsychologicalTypes(1923),p.613.
8.TwoEssays(1928),p.252etsqq.
9.IreferthereadertoClaudiusPopelin,LeSongedePoliphileouHypnrotomachiedeFrreFrancescoColonna(Paris,1883),Vol.II.Thisbookiswrittenby
amonkofthefifteenthcentury.Itisanexcellentexampleofan"animamystery."
10.Thevestmentsnotonlyornamentthecelebratingpriest,theyalsoprotecthim.
11.SeePsychologicalTypes,p.554etsqq.,s.v."Imago."
12.Theterm"archetypus"isusedbyCicero,Plinyandothers.ItappearsinthenatureofaclearlyphilosophicalconceptinCorp.Herm.,Lib.I(W.Scott,
Hermetica,I,116:
...).
13.AdolfBastian,DasBestndigeindenMenschenrassen(1868),p.75.Idem,"DieVorstellungenvonderSeele"(inVirchowu.Holtzendorff,Wissenschaftl.
Vortrge[1874],p.306).Idem,DerVlkergedankeimAufbaueinerWissenschaftvomMenschen(1881).Idem,EthnischeElementargedankeninderLehre
vomMenschen(1895).
14.Nietzsche,Human,AllTooHuman,II,27:"InoursleepandInourdreamswepassthroughthewholethoughtofearlierhumanity.Imean,inthesamewaythat
manreasonsinhisdreams,hereasonedwheninthewakingstatemanythousandsofyears.Thefirstcausawhichoccurredtohismindinreferencetoanythingthat
neededexplanation,satisfiedhimandpassedfortruth.Inthedreamthisatavisticrelicofhumanitymanifestsitsexistence

Page123

withinus,foritisthefoundationuponwhichthehigherrationalfacultydeveloped,andwhichisstilldevelopingineveryindividual.Thedreamcarriesusbackinto
earlierstatesofhumanculture,andaffordsusameansofunderstandingItbetter."
15.HubertetMauss,Mlangesd'HistoiredesReligions(Paris,1909),Prface,p.XXIX:"Constammentprsentesdanslelangage,sansqu'ellesysoientdetoute
ncessitexplicites,lescatgoriesexistentd'ordinairepluttsouslaformed'habitudesdirectricesdelaconscience,ellesmmesinconscientes.Lanotiondemana
estundecesprincipeselleestdonnedanslelangageelleestimpliquedanstouteunesriedejugementsetderaisonnements,portantsurdesattributsquisont
ceuxdemana,nousavonsditquelemanaestunecatgorie.Maislemanan'estpasseulementunecatgoriespcialelapenseprimitive,etaujourd'hui,envoiede
rductionc'estencorelaformepremirequ'ontrevtued'autrescatgoriesquifonctionnenttoujoursdansnosesprits:celledesubstanceetdecause,"etc.
16.L.LvyBruhl,LesFonctionsMentalesdanslesSocitsInfrieures(M.E.Durkheim,Travauxdel'AnneSociologique).
17.PsychologyoftheUnconscious(1927)WilhelmandJung,TheSecretoftheGoldenFlower(1931)"TraumsymboledesInd.Proz.,"EranosJahrbuch
1935.
18.Concerningthepsychologyofthetetraktys,seeSecretoftheGoldenFlower,p.96etsqq."TraumsymboledesInd.Proz.,"passimand"TheRelationbetween
theEgoandtheUnconscious,"p.252etsqq.(TwoEssays[1928])Hauer,"SymboleundErfahrungdesSelbstesinderIndoArischenMystik,"EranosJahrbuch
1934,p.1etsqq.
19.AnexcellentpresentationoftheprobleminMichaelMajer,DeCirculoPhysicoQuadrato,etc.(1616).
20.Plato,Timaeus,7.J.Ch.Steebus,CoelumSephiroticum(1679),p.15.
21.Steebus,CoelumSephiroticum,p.19.M.Majer(DeCirculo,p.27)says:"circulusaeternitatissytnbolumsivepunctumindivisibile."Concerningthe"round
element"cf.TurbaPhilosophorum(ed.Ruska,SermoXLI,p.148)wherethe"rotundumquodaesinquatuorvertit"ismentioned.RuskasaysthattheGreek
sourcesdonotyieldasimilarsymbolism.Thisisnotquitecorrect,sincewefinda
&!
&U03CD inZosimos'
&! &U03AC

(Berthelot,Coll.d.AnciensAlchmistesGrecs.,III,XLIX,1).ThesamesymbolismoccursprobablyalsoinZosimos' (Berthelot,III,Vbis)intheform
ofthe
&U03F0
&U03AD whichBerthelottrans

Page124

lates"objetcirculaire."Berthelot'stexthas
&U03F0
&U03AD ,whichisimpossible.Dr.GuentherGoldschmidtcallsmyattentiontothefactthat
probablyaniotasubscriptumhasbeenomitted,whichBerthelothasobviouslythoughttoo.ThesameideaofthecreativepointinmatterismentionedinMusaeum
Hermeticum,1678,NovumLumen,p.559.(Esteniminquolibetcorporecentrumetlocus,velseminisseuspermatispunctum.)Thispointisalsodesignatedas
scintilla,thesoulspark(loc.cit.,p.559).Thepointispunctumdivinitusortum(Musaeum,p.59).Itismatterofthedoctrineof"panspermia,"aboutwhich
AthanasiusKircher,S.J.(inMundusSubterraneus[Amsterdam,1678],p.347),says:"ExsacrisitaqueMosaicisoraculis...constat,conditoremomniumDeum
inprincipiorerumMateriamquandam,quamnosnonincongrueChaoticamappellamus,exnihilocreasse...intraquemquicquid...velutisub
&U03AF quadamconfusumlatebat....velutiexsubjacentemateriaetSpiritusdiviniincubitujamfoecundataposteaomnia...eduxerit....
MateriamveroChaoticamnonstatimabolevit,sedusqueadMundiconsummationemdurarevoluit,utiinprimordiisrerum,itainhuncusquediem,panspermia
omniumrerumrefertam..."etc.
Thoseideasleadbacktothe"descent"or"fallofthedeity"intheGnosticsystems(cf.W.W.Bussell,ReligiousThoughtandHeresyintheMiddleAges
[1918],p.554etsqq.).Reitzenstein,Poimandres(1904),p.50G.R.S.Mead,PistisSophia(1921),p.36etsqq.idem.FragmentsofaFaithForgotten
(2ded.,1906),p.470.
22."Estinmaripiscisrotundus,ossibusetcorticibuscarens,ethabetinsepinguedinem"(=humidumradicale=animamundienclosedinmatter)("Allegoriaesuper
Turbam,"Art.Aurif.[1593],I,141).
23.Timaeus,p.7.
24.Cf.Note21.
25."Namutcoelum,quoadvisiblle,...rotunduminformaetmotu,...sicAurum"(M.Majer,DeCirculo,p.39).
26."RosariumPhilosophorum"(inArt.Aurif.,etc.[1593],II,261).ThetractisascribedtoPetrusToletanus,wholivedinToledoaboutthemiddleofthethirteenth
century.Heissaidtobeeitheranoldercontemporary,orabrotherofArnaldusdeVillanova,thefamousphysicianand"philosopher."Theactualformofthe
"Rosarium,"baseduponthefirstprintfrom1550,isacompilationandprobablydoesnotdatebackfurtherthanthefifteenthcentury,thoughcertainpartsmayhave
originatedintheearlythirteenthcentury.

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27.SymposiumXIV.
28.PetrusBonusinJanusLacinius,PretiosaMargaritaNovella,etc.(1546).ReprintedInTheatr.Chem.(1622),p.567etsqq.andInJ.J.Mangeti,Bibl.
Chem.,II(1702),1etsqq.ConcerningtheallegoriaChristicf."Erlsungsvorstellungen,"etc,EranosJahrbuch1936,p.82etsqq.
29.BeatiThomaedeAquino,AurorasiveAureaHora.Completetextintherareprintof1625,HarmoniaeImperscrutabilisChymicoPhilosophicaesive
PhilosophorumAntiqmrumConsentientiumDecasI.FrancofurtiapudConradEifridum.AnnoMDCXXV(Brit.Mus.Libr.,1033,d.11).Theinterestingpartof
thetractisthefirstpart,TractatusParabolarum,omittedonaccountofits"blasphemous"characterintheprintsof1572and1593inArtisAuriferae,etc.Inthe
Cod.Rhenovac.oftheZentralbibliothekinZurich,aboutfourchaptersoftheTract.Parab.arelacking.TheCod.Parisin.FondLatin14006,oftheBibliothque
Nationale,containsacompletetextoftheTract.Parab.
30.AgoodexampleiscontainedinthecommentaryofD.GnosiustoTract.Aur.Hermetis(ReprintsinTheatr.Chem.,IV[1613],672etsqq.andinJ.J.Mangeti,
Bibl.Chem.,I[1702],400etsqq.).
31.InAureaHora,loc,cit.,seeNote29.Zosimos(
&! &U03AC
,Berthelot,Alch.Grecs.,III,XLIX,45),quotingfromaHermeticwriting,saysthat
&! &! &! &U03AC
isAdamorThot,consistingofthefourelementsandthefourdirectionsofspace.
32.InAureaHora,seeNote29.ForLatintext,seeIII,Note36.
33."Erlsungsvorstell.i.d.Alchemie,"EranosJahrbuch1936,p.20etsqq.
34.CharlotteA.Baynes,ACopticGnosticTreatisecontainedintheCodexBrucianus(Cambridge,1933),pp.22,89,94.
35."TheRosariumPhilosophorum"(Art.Aurif.,II,204etsqq.),beingoneofthefirstsynopticattempts,givesasufficientlycomprehensiveaccountofthemedieval
quaternity.
36.Cf.thepalaeolithic(?)"SunWheels"ofRhodesia.
37.IdonotrefertothedogmaofthehumannatureofChrist.
38.Ireferchieflytoworkscontainingalchemisticlegends(Lehrerzhlungen).AgoodexampleisM.Majer,Symbolsaureaemensaeduodecimnationun(1617),
containingthesymbolicperegrinatio,p.569etsqq.
39.AsfarasIknowtherearenocomplaintsinalchemisticliteratureofpersecutionbythechurch.Theauthorsalludeusually

Page126

tothetremendoussecretofthemagisteriumasareasonforsecrecy.
40.SeePandora,1588(theglorificationofthebodyintheformofanassumptionofMary).St.AugustinehasalsosymbolizedtheVirginbytheearth:"Veritasde
terraortaest,quiaChristusdevirginenatusest"(Sermones,188,1,5,p.890).ThesameTertulian,"Illaterravirgonondumpluviisrigatanecimbribus
foecundata...."(Adv.Iud.,13,p.199A).
III
1.PsychologyoftheUnconscious.
2.Arepetitionoftheoldsymbolofthe &!

the"taileater."

3.AnEasternparallelisthe"circulationofthelight"inaChineseAlchemistictract,TheSecretoftheGoldenFlower,editedbyR.Wilhelmandmyself.
4.WallisBudge,OsirisandtheEgyptianResurrection,I,3idem,BookoftheDead,facsimile,1899,Pl.5.Inamanuscriptoftheseventhcentury(Gellone)the
evangelistsarerepresentedwiththeheadsoftheirsymbolicanimalsinsteadofhumanheads.
5.AnexampleinSecretoftheGoldenFlower.
6.KaziDawaSamdup,"Shrichakrasambhara[Shri&!chakrasambhara]Tantra,"TantricTexts,ed.ArthurAvalon,Vol.VII(1919).
7.AbbJosephDelacotte,GuillaumedeDigulleville.TroisRomansPomesduXIVeSicle(Paris,1932).
8.SeeR.Eisler,WeltenmantelundHimmelszelt,I,85etseg.
9.SeeZeller,Oriech.Phil.,IIITh.,p.120.AccordingtoArchytasthesoulisacircleorball.
10.Seetheinvocationsinthe"ActsofThomas"(Mead,Fragments,p.422seq.)
11.WiththeGnosticsthequaternityisdecidedlyfemale.SeeIrenaeus,Advers.Haer.,cap.XI.
12.SeeDefinitions48and49inPsychologicalTypes,p.588etsqq.
13.Aspecialcaseisthesocalled"inferiorfunction."SeeDefinition30inPsychologicalTypes,p.563etsqq.
14.Concerningtheassimilationofthe"shadow,"seePsychologicalTypes,p.203.
15.SeeMead,Fragments,p.231.ThesameexegesisinPistilSophia(seeCarlSchmidt,PistisSophia[1926],p.215).
16.InThibetanBuddhismthefourcolorsareconnectedwith

Page127

psychologicalqualities(fourformsofwisdom)(seeEvansWentz,TheTibetanBookoftheDead[1927],p.104etsqq.).
17.SeeDefinition61inPsychologicalTypes,p.601.
18.Concerningthepsychologyofthemandala,seeSecretoftheGoldenFlower(1931),p.96etsqq.
19.SeeDefinition46inPsychologicalTypes,p.585.
20.SeeHauer,"SymboleundErfahrungdesSelbstesinderIndoArischenMystik,"EranosJahrbuch1934,p.35.
21.Abouttheconceptof"relativityofGod,"seePsychologicalTypes,p.297etsqq.
22.ThisfactaccountsforthetheoryofAnimism.
23.Concerningtheconceptof"inflation,"seeTwoEssays,p.145etsqq.
24.Berthelot,Alch.Grecs.,IV,XX.AccordingtoF.SherwoodTaylor,"ASurveyofGreekAlchemy,"Journ.ofHellenist.Stud.,L,109etsqq.,probablythe
oldestGreektextofthefirstcentury.SeealsoJ.HammerJensen,DieltesteAlchemie(1921).
25.Berthelot,Alch.Grecs.,III,I,etsqq.
26.Scott,Hermetica(1924),
27.Berthelot,Alch.Grecs.,II,I,etsqq.
28.EarlyintheGreekalchemists,wealreadyencountertheideaofthe"stonethatcontainsaspirit"(cf.Berthelot,Alch,Grecs.,III,VI).The"stone"istheprima
materia,calledHyleorChaosormassaconfusa.ThisalchemisticterminologywasbaseduponPlato'sTimaeus.ThusJ.Ch.Steebus(CoelumSephiroticum,etc.
[1679])quotes(p.26):"materiaprimaquaereceptaculumetmateressedebitejusquodfactumestetquodvideripotest,necterra,necaer,necignis,necaquadebet
dici,necquaeexhis,nequeexquibushaecfactasunt,sedspeciesquaedam,quaeviderinonpotestetinformisestetomniasuscipit."Thesameauthor(ibid.)callsthe
primamateriaalso"primaevaterrachaotica,Hyle,Chaos,abyssus,materrerum....Primailiachaoticamateria....Coeliinfluentishumectata,insuperaDeo
innumerabilibusspecierumIdeisexornatafuit...."HeexplainshowthespiritofGoddescendedintomatterandwhatbecameofhimthere(p.33):"SpiritumDei
aquassuperioressingularifotufaecundasseetvelutlacteaseffecisse....Produxitergospiritussarctifotusinaquissupracoelestibus[accordingtoGen.I.6etseq.]
virtutemomniasubtilissimepenetrantemetfoventem,quaecumlucecombinans,ininferiorumRegnomineraliserpentemmercurii[whichrefersjustaswelltothe
caduceusofAesculapius,sincetheserpentisalsotheoriginofthe''medicinacatholica,"thepanacea].in

Page128

vegetabilibenedictamviriditatem[thechlorophyll],inanimaliplasticamvirtutemprogenerat,sicutspiritussupracoelestisaquarumcumlucemaritatus,animamundi
meritoappellaripossit"(p.38)."Aquaeinferiorestenebricosaesunt,etluminiseffluviaintrasinuumcapacitatesabsorbent."Thisdoctrineisbaseduponnothingless
thantheGnosticlegendofthenousdescendingfromthehigherspheresandbeingcaughtintheembraceofthephysis.Themercuriusofthealchemistsisa
"volatile.''Abu'lQsimMuhammad(Kitbal'ilmalmuktasab,etc.,thirteenthcentury,ed.E.J.Holmyard[1923])speaksof"Hermes,thevolatile"(p.37),and
inmanyplacesmercuryiscalleda"spiritus."Moreover,hewasunderstoodtobeaHermespsychopompos,showingthewaytoParadise(seeM.Majer,Symb.
aur.mensp.592).Thisisverymuchtheroleofaredeemer,attributedtothe &! in
&! &U03AC (Scott,Hermetica,I,149etsqq.).With
thePythagoreansthesoulisentirelydevouredbymatter,withthesoleexceptionofreason(seeZeller,Griech.PhilIIITh.,p.158).
IntheoldCommentariolusinTabulamSmaragdinam,Hortulanusspeaksofthe"massaconfusa"orthe"chaosconfusum,"fromwhichtheworldwascreatedand
fromwhichalsothemysticallapisissues.ThelatterwasidentifiedwithChristfromthebeginningofthefourteenthcentury(PetrusBonus,1330).TheEpilogus
Orthelii(Theatr.Chem.,VI,431)says:"SalvatornosterChristusJesus...duarumnaturarumparticepsest:Itaquoqueterrenusistesalvatorexduabuspartibus
constatscl.coelestietterrestri...."InthesamewaythemercuriusimprisonedinmatterwasidentifiedwiththeHolyGhost,Joh.Grasseus(in"ArcaArcani,"
Theatr.Chem.,VI,314)quotes:"Spiritussanctidonum,hocestplumbumPhilosophorum,quodplumbumaerisappellant,inquosplendidacolumbaalbainest,
quaesalmetallorumvocatur,inquomagisteriumoperisconsistit."
Concerningtheextractionandtransformationofthechaos,ChristopherofParis("Elucidarius,"Theatr.Chem.,VI,228)says:"Inhocchaoteprofectoinpotentia
existitdictapretiosasubstantianaturainunaelementorumunitorummassaconfusa.Ideoqueratiohumanainidincumberedebetutcoelumnostrumadactum
deducat.""Coelumnostrum"referstothemicrocosmandisalsocalled"quintaessentia."Coelumistheincorruptibileandimmaculatum.JohannesdeRupescissa
(LaVertuetlaPropritdelaQuinteEssence[Lyon,1581],p.18)callsit"ledelhumain."Itisevidentthatthephilosopherstransferredthevisionofthe
goldenandbluecircletotheiraurumphilosophicum(whichwas

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called"rotundum,"seeM.Majer,DeCirculo,p.15)andtotheirbluequintessence.
Thetermschaos,massaconfusawere,accordingtothetestimonyofBernardusSilvestris,acontemporaryofWilliamofChampeaux(10701121),ingeneraluse.
Hiswork,DeMundiUniversitateLibriduosiveMegacomusetMicrocosmus(ed.C.S.BarachandJ.Wrobel[Innsbruck,1876])hadawidespread
influence."Primaemateriae,idesthyles,confusio"(pp.5,18)."Silvaregens,informechaosconcretiopugnax
"Discolorusiaevultus,sibidissonamassa..."(pp.7,18)
"Massaconfusionis"(pp.56,10)Bernardusmentionsalsothedescensusspiritusinthefollowingway:
"ConiugisingremiumJovedescendentemovetur,
Mundusetinpartumurgeatomnishumum."

AnothervariantistheideaoftheKingsubmergedorconcealedinthesea(M.Majer,Symb.aur.mens.,p.380VisioArislei,Art.Aurif.,I,146etsqq.).
29.Forinstance,thegeniusoftheplanetMercuryrevealsthesecretstoPseudoDemokritos(Berthelot,Alch.Grecs.,I,236).
30.J.deRupescissa,LaVertu,etc.,p.19.
31.DjbirintheBookofCompassionsaysthatthePhilosopher'sStoneisequaltoamicrocosm(Berthelot,LaChimieauMoyenge,I,III,p.179).
32.Itisdifficultnottoassumethatthealchemistsweregreatlyinfluencedbytheallegoricalstyleofthepatristicliterature.TheyevenclaimcertainFathersas
representativesoftheRoyalArt,forinstanceAlbertusMagnus,ThomasAquinas,AlanusdeInsulis,etc.AtextliketheAureaHoraorAuroraConsurgensisfullof
allegoricalinterpretationsofthescriptures.ItisattributedeventoThomasAquinas.Waterwasused,however,asallegoriaspiritussancti:"AquavivagratiaSp.
S."(Rupertabb.Migne,Patrolog,Curs.Compl.,CLXIX,353)"AquafluentaSp.S."(S.BrunoHerbipol,loc.cit.,CXLII,293)"AquaS.Sp.infusio"(Garner.
deS.Victore,loc.cit.,CXCIII,279).WaterisalsoanallegoriahumanitatisChristi(S.Gaudentius,loc.cit.,XX,985).Veryoftenwaterappearsasdew(ros
Gedeonis).DewisalsoanallegoriaChristi:"rosinignevisusest''(S.Roman,DeTheophaniaJ.B.Pitra,Analectasacra,etc.[Paris,1876],I,21)."Nuncinterra
rosGedeonisfluxit"(S.Roman,loc.cit.,p.237).
Thealchemistsassumedtheaquapermanenstobegiftedwithavirtuewhichtheycalled"flower"(flos).Ithadtheeffectoftransformingabodyintospirit,andof
givinganincorruptiblequality

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toit(TurbaPhilosophorum,ed.Ruska[1931],p.197).Thewaterwasalsocalledacetum,"quoDeusperficitopus,quoetcorporaspirituscapiuntetspiritualia
fiunt"(Turba,p.126).Anothernameis"spiritualissanguis"(Turba,p.129).TheTurbaisanearlyLatintractofthetwelfthcentury,translatedfromanoriginal
Arabiccompositionoftheninthtenthcenturies(Ruska).Itscontents,however,arederivedfromHellenisticsources.TheChristianallusioninspiritualissanguis
couldbeduetoByzantineinfluence.Theaquaperm.ismercury,argentumvivum(Hg)."Argentumvivumnostrumestaquaclarissimanostra"("Rosarium
Philosophorum,''Art:Aurif.,II,213).Theaquaisalsocalled"fire"(ignis,idem,p.218).Thebodyistransformedbywaterandfire,acompleteparalleltothe
Christianideaofbaptismandspiritualtransformation.
33.MissaleRomanum.Theriteisoldandknownasbenedictiominor(ormajor)salisetaquaesinceabouttheeighthcentury.
34.In"Isis,theProphetesstoHerSon"(Berthelot,Alch.Grecs.,I,XII,1etsqq.)anangelbringsIsisasmallvesselfilledwithtransparentwater,thearcanum.Thisis
anobviousparalleltothe&U03F0
&U03AE ofHermes(
&! ,Corp.Herm.)andthesameofZosimos(Berthelot,Alch.Grecs.,II,LI,8)where
thecontentsare &! .InPseudoDemokritos'
&U03F0&!&U03F0 &!
&U03F0&U03AC(Berthelot,Alch.Grecs.,I,65)thedivinewateris
saidtobringabouttransformationbyleadingthe"hiddennature"tothesurface.InthetractofKomarioswefindthemiraculouswatersthatproduceanewspring
(Berthelot,loc.cit.,II,281).
35.Gnosius(inHermetisTrismegistiTractatusvereAureus,etc.,cumScholiisDominiciGnosii,1610,pp.44and101)speaksofthe"Hermaphroditusnoster
Adamicus,"whenhedealswiththequaternityinthecircle.Thecenteris"mediatorpacemfaciensinterinimicos,"clearlyareconcilingsymbol(seePsychological
Types,p.264etsqq.).Thehermaphroditeisderivedfromthe"dracoseipsumimpraegnans"(seeArt.Aurif.,I,303),mercury,theanimamundi.M.Majer,Symb.
aur.mens.,p.43,quotesthe"doctrinaBrachmanorum"indealingwithApolloniusofTyanaseealsoBerthelot,Alch.Grecs.,I,87.The &!&! &! isa
hermaphroditicsymbol.ThehermaphroditeisalsocalledRebis("madeoftwo"),oftenrepresentedthroughanapotheosis(forinstancein"RosariumPhilosophorum,"
Art.Aurif.,II,pp.291and359thesameinPandora[1588],pp.253).
36.TheAureaHora(Pt.I)says,quotingSenior,"Estunumquodnunquammoritur,quoniamaugmentationeperpetuaperse

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veratcumcorpusglorificatumfueritinresurrectionenovissimamortuorum....TuncAdamsecundusdicetpriorietfiliissuis:Venitebenedictipatrismei,"
etc.(Cod.Rhenovac,Zentralbibl.,Zrich).
37.ForinstanceAlphidius:"Luxmodernaabeisgignitur,cuinullaluxsimilisestpertotummundum"("RosariumPhilosophorum,Art.Aurif.,II,248thesame
Hermes,Tract.Aur.).
38.SecretoftheGoldenFlower.
39.SeeA.E.Waite,TheSecretTraditioninAlchemy(1926).
40.PsychologicalFactorsDeterminingHumanBehavior.HarvardTercentenaryPublications,1936.