LECTURE V 12 June 1929

We have finished our dream of the cherry-tree. Are there any questions?

Dr. Deady: Why do you say the shadow always does things in the “old way”? I don’t grasp the significance of “old.”

Dr. Jung: I mean that as an average statement.

The general truth is that the shadow represents the old ways.

Of course, there are exceptional circumstances, as when the unconscious is in the ascendant over the conscious.

Why do I say the shadow represents the old ways?

The shadow is the inferior personality, the old personality, the easy-going thing. It is your most personal reaction, the way you always have reacted.

For instance, you find the shadow in your personal resentments, your intimate impulses.

These are pretty much the same throughout your lifetime.

In childhood, when there was hardly any consciousness, you reacted in a perfectly natural way, as the result of direct impulses.

Later on these reactions become covered up by education, by the whole process of becoming conscious.

Most people hide their personal reactions and so they fall more and more into the shadow.

It is a perfectly plausible idea that they would not be agreeable on the surface, for human intercourse demands and needs certain forms.

So the old ways, the old reactions, are preserved by falling into the shadow, into the unconscious.

If a thing falls altogether into the unconscious, there is no chance of its being corrected.

A thing comes up from the unconscious as fresh as the first day it was put there.

Things have not rubbed against each other, they have not been in the melting pot, they are like museum pieces in glass cases, nothing wears them out and the form remains the same.

That is why I say the shadow on the border-line of the unconscious means “old ways.”

There are certain exceptions where apparently the shadow is not the “old way,” as when the conscious is unaware of some new thing coming up from the unconscious.

Such people become aware of disturbances.

Things which have been dealt with long ago suddenly become unmanageable.

On the eve of an outburst of a psychosis, people are upset by things they have never minded before, but now they become a stumbling block and an obsession.

Of course, it would be a grave error on the part of the analyst if he should take these things at their face value.

He should carefully ascertain whether these particular reactions have always been unmanageable, whether they are relatively customary or whether they have only just now become unmanageable.

For instance, suppose a man has had a resentment.

He had been cheated thirty years ago, then suddenly the whole thing comes up again, and he gets in a rage about it as though it had happened quite recently.

That is what happens in the beginning of a neurosis or a psychosis.

You see that in venereal diseases that have been satisfactorily dealt with long ago, but inferiority develops, and years later the man may begin to worry about it like hell and it falls on him like a hundred-ton weight.

When you analyse the weight in the recrudescence of that resentment, you find that it is not due to anything new in the resentment, but to something behind it, something which has never been conscious.

It comes up from the depths hidden under the cloak of personal reactions.

Mr. Dell: Do you mean that physical symptoms actually recur?

Dr. Jung: It may be so or the symptoms may be purely psychological.

The unconscious takes these “shadow forms” for its expressions, because there are no conscious forms into which it could flow.

These reactions are avenues into the unconscious.

One can catch the anima or animus by the exaggeration of these reactions.

Dr. Bertine: Then the anima or animus is the archetype behind these personal reactions?

Dr. Jung: The animus is a function, it should not be so terribly personal; if it is, it is so by virtue of its content, because it carries a weight.

A big fish has appeared in the collective unconscious and the animus has swallowed it.

The animus becomes fat, his belly is inflated, and he begins to talk with big words.

You do not hear those words, you hear nothing, but you get a prejudice somehow and handle things on unconscious premises.

Suddenly you find your way is wrong, due to a certain peculiar bias.

It is just as though opinions expressed by the animus in an inaudible voice were filtering through in your thoughts, and it works exactly in the same way as though you had that point of view.

It is like the story of the pigeon who thought “they were walking,” but she really never had thought at all. It is the best animus story I know, silly but profound, as silly things often are.

Once a horse, an automobile, and a pigeon met by chance.

It was a beautiful day, and they thought they would go to a certain inn.

To get more of a kick out of the excursion, they agreed to make it a race, with the inn as the goal.

The auto raced along, and was of course the first at the inn; he ordered black coffee and waited.

Pretty soon the horse arrived panting and perspiring; it was a hot day and he ordered a glass of beer.

They waited and waited and waited, but no pigeon came, and they thought, “Something must have happened to dear old pigeon,” so they went back to find her and there only a little way from where they had started, they saw a white speck in the road. It was the pigeon walking along in the dust, all dirty and bedraggled.

They said to her, “What are you doing here?” “Oh,” said the pigeon, “I thought we were walking.”

Now why did the pigeon think they were walking?

The auto was on wheels, the horse on the hoof, so the pigeon had to be on foot, her wings no use at all!

Just nicely beside the mark, that is animus.

Mr. Dell: Why do you make the pigeon female?

Dr. Jung: Oh, the word for pigeon in German is female.

Also the dove is the symbol of love, of Venus, of Astarte, and a sign for the Holy Ghost instead of the mother, etc., so you see I have other reasons for making it female.

Even if the pigeon were a male the logic would still be animus logic, which becomes aware of premises no one would have thought of.

Dr. Schmitz: Is it not possible that the shadow can receive an education by life itself?

Dr. Jung: Yes, by analysis it could.

Dr. Schmitz: Not normally?

Dr. Jung: No, because it is in darkness, inferior, carefully hidden away, a skeleton in the cupboard.

You naturally keep him there, and that is a guarantee that he will remain unchanged.

You do not introduce him to your guests, just as you do not wash your dirty linen in public.

Hence the shadow can’t ‘just normally” be educated.

Even in marriage, a certain distance is maintained, people can keep

their shadows away from each other. They call it “integrity of personality,” “Integer vitae scelerisque purus.”

Dr. Schmitz: As in riper years we become more familiar with life, more mellow, doesn’t the shadow grow also?

Dr. Jung: In the long run you can hardly avoid bringing the shadow to the surface. It shows with people in particular circumstances.

For instance, if you want to test a friend, get drunk with him and you may see a beast.

Dr. Schmitz: Sometimes you will find him more sympathetic then, and much nicer.

Dr. Jung: Oh yes, on the other hand the shadow may be very charming.

Some people hide their best qualities under an animus opinion or an anima mood, or an inherited prejudice, the influence of the family, etc.

These people live their shadow qualities.

Some people, and particularly introverts, always put the wrong foot forward.

They have a particular genius for putting their finger on the sore spot.

Dr. Bertine: Whenever the shadow comes up with overwhelming force, it is always reinforced by the anima or animus, is it not?

Dr. Jung: The anima or animus is always something behind the scene, but it is quite impossible to say that it increases the shadow volume.

The shadow rather increases the anima.

Sometimes it is incorrect to use the term animus or anima.

It may be a new content coming up from the collective unconscious.

Sometimes you get a thing more as a hunch or inspiration.

To speak of the anima or animus then would be too precious.

Dr. Schmitz: If the introvert shows his worst side, is it because his shadow is extraverted?

Dr. Jung: Yes, he waits so Jong that his shadow has put the wrong foot out by the time he speaks.

I had an introverted friend who always hesitated and waited, so that his mouth began to speak before he was ready, and always said the wrong thing.

As a student he had to pay a call on the famous old Virchow.

He felt very nervous and thought of him as a rhinoceros with two horns.

Tremblingly he entered the study, made his bow, and mumbled, “My name is Virchow.”

“Oh,” said the old man, “you have the same name as I have.”

Then my friend saw that his shadow had spoken first and made a mess of the situation, and he went right down into the earth.

The best movie I ever saw was The Student of Prague.

It shows the separation of the conscious man and his shadow, so that the shadow moves by itself.

In this case the man had pledged himself on his honour not to kill his adversary in a duel.

As he approaches the place he meets his double coming away, wiping blood from his sword on the grass.

He begins to be suspicious and when he reaches the spot he finds his adversary already dead.

The shadow, disregarding the intention of the conscious man, had killed his adversary.

Dr. Schmitz: Like Dr. Jekyll and Mr. Hyde.

Dr. Jung: Yes, a good example, there are many in literature. Why did you make so much of the shadow I wonder?

Dr. Deady: I thought you were the one who did it.

Dr. Jung: You asked me questions.

You see, the inferior man has far more possibilities than the superior man, and that is why we are all so interested in analysis.

The really creative thing in man always comes from the place where you least expect it, from the small thing, the inconspicuous thing.

Hence the shadow is a very important part of man.

Next dream [16]:

“I see a machine, and in seeing it I know that I am telling Dr. Jung about it, as though I were reporting a dream. I say that some parts of the machine are out of order and these parts are marked with little yellow labels pasted on them. Dr. Jung advises me to pay attention to those parts of the machine that are out of order in the next dream. I want to look more closely at the machine to see what parts are out of order or injured, but at this moment the machine disappears and I see my little daughter in a skirt with big holes torn in front. I think, Ah! that is the solution of that obscurity to which Dr. Jung called my attention.”

The dreamer returns apparently to the beginning of his analysis, and is again busy with the idea of machines.

Those of you who have heard the former dreams will remember that the machine plays a great role in them, but apparently he is not conscious of his former dreams in his associations.

He speaks of a peculiar innuendo.

He says the machine helps you to move in a quicker way than when you walk.

It can produce the necessities of life in a less laborious way than can -be done by hand.

He says, “To me the meaning of the machine is the increase of human power; the increase of human power in the psychological sphere is the dynamics of our functions, the source, the tool, the instrument by which we increase our will-power.”

So he arrives at the conclusion that the machine in the dream is human will power.

He says, “If Dr. Jung. calls my attention to something wrong with my machine then something is wrong with my will-power, and I should find out what it is.”

The yellow labels:

“In great factories the injured parts are marked, so the repairer can see what parts need to be repaired or substituted.”

The disappearance of the machine shows that the machine is not to be taken as something very real, but rather as a symbol.

It disappears because what it expresses is now exhausted and we need a new symbol.

The machine is replaced by his little daughter. Little daughter:

The dreamer says: “My little daughter in opposition to my wife expects something of life, she likes to enjoy herself, thus she symbolizes something of my own pleasure in life.”

The holes in her skirt convey to me the idea that something seems to be wrong in my sexuality.

The position of the holes in her skirt suggest this. So something must be wrong in my will-power in sexual matters.”

Before I saw this dream we had analysed the worm in the cottonseed.

For practical reasons I had called his attention to something I have not mentioned to you, namely the jelly-like substance interspersed with the excrement of the worm, in the interior of the
cotton capsule.

When I asked him about his associations with the jelly-like matter on plums and the excrement, he said something not in his original associations, nor in his report of the dream.

Often a patient leaves out certain things when telling a dream.

Sometimes he thinks they are not worth mentioning, sometimes he gets a slight feeling of discomfort, and he is not sorry if that particular association should fall under the table.

So it is with this excrement and plum business: he associates the jelly on the plum with the female genitals, and the excrement of the worm reminded him of the coffee-bean.

The coffee-bean is an archaic female sex symbol.

You find such a far-fetched analogy where there is stored up sexuality, then it is linked up with all sorts of things to which it does not belong.

The dreamer’s whole human development is linked up with his sexual problem, so he sees sex analogies all over

the place, even in coffee-beans!

Only when we were analysing this dream did he bring the association with his former dream, and say that there had been so1pething in the former dream which was the cause of this dream.

The plum as a female genital was spoken of, as was the sexual analogy of the coffee-bean.

As that dream was one of disturbance, of destruction, it meant either a disturbance of sexuality or a disturbance that caused a disturbance of sexuality.

The real essence of the disturbance is the worm, so the worm produces sex symbols, and the worm is also in his sexuality.

The female genitals (the yoni) stand for sexuality in a man and the phallus for woman.

These sex symbols simply stand for sexuality, and anything that happens in or around them means a disturbance of sexuality.

It is very involved and not clear whether his sexuality is disturbed and hence there is trouble, or whether there is a disturbance and hence his sexuality is troubled.

According to the dream both issues are possible and probably both are true, for the sex trouble is the trouble to begin with.

This man’s sexuality does not function properly.

On the other hand he has trouble that disturbs his sexuality.

Neurotic sex trouble is Janus-faced.

There can be another problem, a spiritual problem not yet developed, but in an embryonic state, which is expressed in sex symbolism.

When man is completely evolved, then sex is a function.

Here you have a paradoxical and confusing innuendo of the unconscious, but only so long as you cannot think in paradoxical terms.

In ancient philosophy, mystical philosophy as one should call it, this problem was expressed in a Greek saying which means “The Bull is the father of the Serpent, and the Serpent is the father of the Bull. “s That formulates it.

You cannot beat that for marvellous clarity, only you must understand what the Bull is and what the Serpent is.

The Bull is the month of May, the marvellous fertility of the spring.

Taurus is the house of Venus, in its full male manifestation, the uncontrollable power.

The Serpent is the cold-blooded animal, the earth deity, it means darkness, night, humidity.

It is hidden in the earth, it symbolizes death, fear. It is poisonous.

It is the very opposite of the Bull, hence this saying makes the father of the Bull the obvious opposite, and makes the positive the father of the negative. According to the Chinese, when Yang is reaching its summit Yin appears in it.

Yin reaches its bottommost place and Yang is created.

Hence they can say, “At midnight midday is born and at midday midnight is born.” It is just the same.

That exceedingly paradoxical way is one of the intrinsic qualities of the unconscious mind, hence the language of the unconscious is very difficult and confusing because we try to translate it clumsily into our language where we believe in a positive or definite truth.

Such an idea is barbarous from a higher point of view. “Nothing is really quite true and even this is not quite true,” as Multatuli said.

We always want a thing to be quite true, but if a thing is quite true it is a terrible mistake.

Be careful, disaster follows, and your whole midnight sentimentality is all bunk!

We must go back to the patient’s earlier dreams of machines.

The first form in which the idea of a machine appeared was the sewing-machine which he wanted to give to the seamstress, a sort of anima, who lived in an unhealthy dark room suffering from
tuberculosis.

The next form was the steamroller making a road which produced a pattern, a kind of primitive mandala.

This led us to speak of the significance of the mandala as an individuation symbol.

We saw that the machine, which was obviously his sexuality, on account of its automatic character, was leading him towards his original pattern, and if he funks it, he will also funk the way that
leads to his individuation.

That is the meaning of the dream.

Now you see how he is returning to this problem and the ways in which it tries to escape it.

You remember the dream of the-aquarium, the upper storey, and how careful the dream was in introducing the subject of talking over his problem with his wife.

Daring thought!

Then the last dream, of the cherry-tree, where he so much admires the beautiful full-grown tree, full of fruit (not his, his own is very small).

There is a tendency in this man to admire something outside of himself, to have a pretext not to return to himself.

But the dream calls him back to his own problem, his sexuality, as also in the dream of the worm.

Suddenly the worm appeared in the cotton-seed, threatening the destruction of the crop.

He felt that he must take care of the new situation, that the seriousness of it could no longer be denied.

Then came this dream saying, “Oh, it is by no means a disaster, your own little cherry-tree will grow up and bear healthy fruit.”

This shows the positive aspect of the same problem.

After this we have the new dream of the machine which reverts to the sex problem.

The theme of the cotton-seed dream is again taken up, some parts of the machine are out of order and I call the dreamer’s attention to it. I do it in a peculiar way.

I am almost analysing the dream, in the dream.

How do you explain that?

It is not easy, but you know from your own experience that you can have a dream within a dream; or while you are dreaming, know that it is a dream. It is all like a trick box one inside another.

What does this mean?

Mrs. Sigg: It seems that one part of his personality is identified with you.

Dr. Jung: That is quite possible. Which part would that be?

Mrs. Sigg: The part he has repressed the most, his fantasy side.

You appreciate that rather than his logical thinking.

Dr. Jung: But he associated the large cherry-tree with me.

He preferred to have a hero do the work. It is easier to eat the fruit grown by someone else, and we are educated in that way.

In Christianity we are taught to throw all our burdens on Jesus, and he will bear them for us, and in such a way we maintain a suckling psychology.

This patient thinks that I can analyse his dream and he can look at it theoretically.

Most people think that when a thing is analysed it can no longer harm them, they can go around it.

The analysis will give them words of power, they say, “Oh, that is a .father complex!”

Then the thing has been given the right name and the complex is gone.

Take the fairy tale of Rumpelstiltskin, a little wood devil who does a lot of mischief at night, robs the children, etc.

No one knows who he is, but if anyone can guess his right name his power is gone and he will explode at once.

It is an old idea and true to a certain extent.

Names have a sort of influence, words are apotropaic.

When you can name a thing the patient is already half liberated.

Hence we use the healthy effect of name giving to help abolish a thing. But the real essence of the thing is not touched by the name you give it.

It is not thereby destroyed.

Names also attract; if you call certain names the thing appears.

So you say, “Do not speak of that,” or you rap on wood, or you choose a word that is a euphemism, which covers the black thing.

Certain names are most unfavourable, for instance, the Black Sea is called “the hospitable sea.”

Mr. Dell: In The Psychology of Suggestion Baudouin says do not say “I don’t sleep,” say “I did not sleep well.”

Dr. Jung: Yes, that is the same idea.

My patient is infected by the power of words, what he supposes to be my power, but his unconscious is not blindfolded.

When the dream speaks of me, I am really meant. In this dream it is really myself, not a part of him.

It is not to be taken literally that I am analysing him in his dream, but it refers to analysis.

The dream runs as follows: “I see a machine, and instantly I know it is a dream.”

He knows the machine is an image which in former dreams he interpreted as sexuality, hence the dream goes on: “I see it is sexuality but I know it is a dream (not quite real).

I report this dream to Dr. Jung as a matter for analysis.”

So the dream would say, “This sexuality I am concerned with is only partially real, so I call on Dr. Jung right away, for I cannot disentangle it.”

Dr. Jung says something is wrong with his sexuality.

It is not only a mixtum compositum, but also perverted in some way.

We don’t see the whole machine plainly, and only certain parts are marked with the yellow labels.

The next thing is that when he goes closer, to inspect the machine more thoroughly, it disappears, it is only a symbol.

That means that what appears to him as mere sexuality will vanish as soon as it is closely inspected. People often find that when they look closely into a thing, it disappears to a_certain extent. ertainextent.

Now we go to that important part of the dream.

The thing is no longer a machine, but his little daughter.

She expresses his pleasure in life, she is forward-looking and expects to enjoy life as he does.

He identifies himself with her.

What is the little girl?

Dr. Schmitz: His anima.

Dr. Jung: But can you say that right away? That would be to interpret her subjectively, but the little daughter is real.

Mrs. Sigg: He had at first looked on sexuality as mechanical, a machine.

Dr. Jung: Yes, as an automatic sort of gland mechanism, with no psychic implications.

Now the dream says: “What you looked on as sexuality and took as a mechanical device is a human being, your own little daughter.”

Why does the dream not say “your wife” or any other woman?

It says just “your little girl.” His little daughter is very real to him, she is with him every day, so when he dreams of her you may be dead sure it means his little daughter.

That child is as real as I am when he dreams of me, even more real.

What does the daughter convey? Why the long pause?

Mrs. Deady: The idea of incest.

Dr. Jung: Yes, we don’t want to be guilty of incest

Dr. Schmitz: Our complex here in the seminar is an anti-Freudian one. I thought of the incest complex, but that is Freudian and I didn’t want to say it.

Dr. Jung: Yes, just that. Here we are dealing with the Freudian incest complex, that is the truth.

That is why the dream says “your little girl.”

For what invariably happens is that when a man keeps to his respectable form, all that dark stuff which he heaps up in the cellar is creeping out somewhere else.

It creeps not only into incest but into his sons, his dogs, his furniture.

We have no name for perversion with the piano, but it gets into that. It can even get into the central heating.

There is a remnant of our libido so slowly flowing that it can get into the very next thing.

If there is no little daughter and hence no chance for incest, then there is a little dog, for an unconscious sodomistic relation, or a little cat or a teddy bear.

I know people who have teddy bears in their sleeping-rooms.

If not that it must be some old heirloom, an old chest or grandfather chair which is watched with jealous care and given amazing attention.

When anything goes wrong with it then one just dies!

I knew a man who had so much of his libido in a tree that when the tree died he died too,

That man had a tree incest.

The sort of libido that is expressed in sexuality does not do without a body. If it does not go into one body it goes into another.

It fills the immediate surroundings and makes them almost demoniacally important.

There are many people to whom objects are particular devils, yet we all take it as a joke that a German professor has written a book about the cunning of the inanimate object.

Among the Africans certain· objects are devils and demons.

There is a peculiar relation between the object and the men.

In certain languages we still have genders, masculine, feminine, and neuter.

The primitive language has other sorts of classes; trees, lands, rivers belong to the same class, but they cannot express a certain class without using a prefix or suffix implying “having to do with a place quality.”

It is as if you said “New York pa” to denote the place-quality instead of some other, for New York alone may mean anything else.

The prefix also gives the living quality.

In German we say, “Der Mann”; the primitive must say, “Der Mann living.”

In some primitive languages they go further and say, “Der Mann, living, upright, outside.”

Now you have it all, the man is living, erect, outside his hut.

In speaking of an object they must say, “Der Tisch (table), upright,
dead, inside,” all expressed by means of prefixes and suffixes.

When I speak of my canoe, I say, “Canoe, outside, living”-when I speak of your canoe, it is “Canoe, outside, dead.”

Yours is dead, mine is living, no one else can have it, there is the wrong life-power in it.

My mana is there, so if anyone should take it, it would be dangerous to him.

The primitives are so much aware of their blood relationship with objects that these things are living or dead.

Now we come to the point I really want to elucidate, that this is psychologically true.

These things behave as if filled with the man’s life, so the sword speaks to him.

A man has an intercourse with his weapon.

From mythology we know that the hero’s weapons are magically vitalized, almost alive.

You can speak of the soul of an object and on the primitive level this means objects nave a life of their own.

There is a story about a house in which the furniture had a party when no one was at home.

Chairs and tables moved around of themselves.-If you put your hands on a thing it begins to move, warmed by your mana, you simply increase its vital power.

To the primitive there is nothing strange in this, for they believe that the object lives.

So you see that the life not lived, the arrested libido in our dreamer is simply flowing out indiscriminately in all directions, into the next object, into his daughter.

If his libido is going into chairs and tables and dogs, there is not much harm done, but if it is going into the children you will see that it is very dangerous.

The holes in the skirt in this dream give the hint of danger.

The tearing of the clothes is common in those terrible sexual murders.

The brute of a murderer has simply given way to the uttermost impetuosity, the complete senseless emotions of such a beast.

Compare our dreamer with such a hint! You can’t believe it!

Yet incest and sexual murder are not so very far apart.

You notice that whenever he approaches the complex, a danger signal comes up and warns him.

Now you have it.

There is a dangerous impulse that might break forth.

Take his consciousness a little away, get him a little drunk, and you do not know what might happen.

In very respectable families things sometimes come to very close quarters, and, with this man, I would not say that an outbreak was very far away.

Sexual murders are never premeditated.

The murderer is as if gripped by an epileptic attack.

That is why Lombroso1 took these criminals to be epileptics, for such people belong to epileptic types; they are seized by a fit and such things happen.

When there is such an accumulation of libido with extraordinary unconsciousness, then suddenly a wave may leap up or an avalanche come, or a stone fall from the mountain.

The weight suspended from above may produce such a catastrophe, and so the dreamer gets his warning, incest with the suggestion of sexual murder, and again it is I who call his attention to it.

Now, I will tell you something that is a technicality in the interpretation of dreams.

When a patient dreams “I tell Dr. Jung that,” or “He calls my attention, etc.,” that is information for me personally, for the doctor.

The patient’s unconscious addresses me and says, “Now listen Dr. Jung.”

Then I have to say something to that man. I have to take an active part.

It pushes the interpretation of that dream and I had to do it-I said, “Look here, this dream points to the possibility of incest, to sexual murder.”

Certain walls are so thick one can’t pierce them.

Humanly you cannot expect of a man that he could rape his beloved little daughter, so the analyst must step in and tell him that this is within the human scope, these sexual murders are in our blood.

You may have had such a murderer among your ancestors.

That is the horrible thing in a man.

There is a certain percentage of murderers in a population, and we all have to contribute so that this number may be full, so statistically we belong to them.

Perhaps we contribute through our decency, or indirectly through our assiduity in collecting the wealth which makes men robbers.

On the one hand Nature makes you very virtuous, in order to give others a chance to be vicious, but if all were virtuous Nature would lose its balance.

Dr. Schmitz: What would be the consequence of revealing this to the patient?

Dr. Jung: I will tell you. It would give him the shock of his life!

But I was very careful in talking to him and mitigated it as much as possible.

His unconscious really meant that he was to be shocked out of his righteousness.

It shows him that he belongs to the common stock of mankind, it gets back to humanity, down from the high twig on which he was crowing.

He must say, “I am like the worst of them, then why do I hesitate in analysis?”

It is with such shocks that the unconscious tries to make people human.

Prof Schmaltz: I think it is quite interesting that the labels are yellow. Yellow is quarantine, smallpox, poison, etc.

Dr. Jung: Yes, and it stands for prostitution.

We say “yellow streak” too, for cowardice.

That patient had no associations with yellow, it means the unconscious to him, but the unconscious is his own language.

You cannot imagine that the labels would be blue!

Prof Schmaltz: So long as you have a label on it, you know that it is dangerous.

Dr. Jung: Yes, it is again the man’s tendency to keep things tidy and safe. Yellow means danger, so he will not touch it.

Dr. Deady: It is said that men don’t like yellow.

Dr. Jung: Yellow is the colour of envy, jealousy, anger, all things negative with us but in the East just the opposite.

Mrs. Crowley: It would be the colour of their skins.

Dr. Jung: There is a reversal between the East and the West.

The colour of mourning with us is black, there it is white.

Question: Isn’t yellow the colour of the intellect?

Dr. Jung: I should say it was the anima flag! ~Carl Jung, Visions Seminar, Pages 255-268