Dear Mr. Jung, 30 Oct. 1938
Many thanks for your letter.
The comment it contains on the dream is a confirmation of my own attitude to these problems, which basically tallies with your interpretation.
I shall try to allow the “anima” to have a greater say on the concept of time.
The first attempt of the “anima” to express her concept of time is to be seen in the fact that she produces these odd oscillation symbols.
The light and dark stripes must also probably be seen as falling into the same category of periodic symbols, as must the pendulum and the “little man” from the earlier material.
Perhaps you can substantiate them with some sort of historical material; but in the alchemical literature quoted in your essays I have not been able to find such material.
As you can see, I would like to “saddle” you with this problem as well.
As regards your request to be kept more or less up-to-date about my dreams, I’ll come back to that later at some point.
I have a basically coherent series of dreams from the first half of 1937, which seems to have the character of initiation rites.
But it is always a good thing to allow some time to elapse before I work through the material, for I am then better able to distinguish between what is important and what is not.
I may take the liberty of sending you further material next spring.
Of the alchemical literature, it was especially the 17th century that aroused a certain interest, particularly Fludd, because of the symbols he
By the way, do you know Meyrink’s novel Der Engel vom westlichen Fenster, which deals with the alchemy of this period (17th century)?
(I simply mention it because you made a point of quoting Meyrink in your 1935 essay [“Traumsymbole des Individuationsprozesses,” in Eranos Jahrbuch 1935])·
Many thanks for your essay on the “Zosimos visions.”
With kind regards,
W. PAULI. ~Wolfgang Pauli, Atoms and Archetypes, Page 20
Dear Provessor 3 November 1938
As regards the “little man, “ we have evidence of that as far back as the earliest alchemical literature, particularly with Zosimos, where the anthroparia are to be found.
In connection with “pendulum,” one automatically thinks of medieval timepieces, where segments of time are represented by little men.
The personification of time can be found on a large scale in the identity of Christ with the church year, or in the identification of Christ with the serpent of the zodiac.
Moreover, you will find many representations of the planet or metal gods as little men, or children, in picture material, e.g.:
I. Symbolical Scrowle of Sir George Ripley. Ms. British Museum. Additional 10302.
2. Berthelot: Alchemistes Grecs.. Pat. I., p. 23.
3. Daniel Stolz v. Stolzenberg: Viridarium Chymicum, 1624. Fig. 50
4. Lacinius: Pretiosa Margarita, .1546. (in Colloquium nuncupatorius)
5. Museum Herm .1678. Liber Alze. P. 326(“Quatuor corpora mas et masculus nominantur.”)
With regard to the symbolism of periodicity in alchemy, nothing springs to mind at the moment, apart from the frequent reference to the importance of figures, weight, proportion, and duration of time.
The only regularity in the alchemical process that I know is the one going back to Creek times with its division into four. corresponding to the four elements. (Quatuor operationes, quatuor gradus caloris.)
I certainly know Meyrink’s novel.
The John Dee [1527-1608] he deals with is a terrible speculator.
I have read a treatise by him on the Mona Hieroglyphica that is simply unbearable.
Incidentally, there is an English biography of him: Charlotte Fell-Smith, John Dee.
With kind regards,
[C. G. Jung] ~Carl Jung, Atom and Archetype, Page 23.