Dr. Jung concludes the “Liber Secundus” portion of The Red Book with the following words:
“An opus is needed, that one can squander decades on, and do it out of necessity I must catch up with a piece of the Middle Ages-within myself We have only finished the Middle Ages of-others. I must begin early, in that period when the hermits died out. Asceticism, inquisition, torture are close at hand and impose themselves. The barbarian requires barbaric means of education. My I, you are a barbarian. I want to live with you, therefore I will carry you through an utterly medieval Hell, until
you are capable of making living with you bearable. You should be the vessel and womb of life, therefore I shall purify you.
The touchstone is being alone with oneself.
This is the way” ~Carl Jung, The Red Book, Page 330.
It was the urgent need to “squander decades” and to “catch up with a piece of the Middle Ages-within myself” which is the overriding reason why The Red Book was not published until sometime after the death of Dr. Jung. Evidence of this may be seen by those who take the time and effort to read Dr. Jung’s Collected Works having read the now published “Red Book.”
Evidence of this may be seen in the few examples given below from a small excerpt from “Psychological Types.”
The relation of the individual to his fantasy is very largely conditioned by his relation to the unconscious in general, and this in its turn is peculiarly influenced by the spirit of the age. In inverse ratio to the degree of prevailing rationalism will the individual be more or less disposed to have dealings with the unconscious and its products. The Christian sphere, like every completed religious form, undoubtedly tends to suppress the unconscious in the individual to the fullest limit, thus paralyzing his fantasy activity.
In its stead, religion offers stereotyped symbolical ideas which replace the individual unconscious. The symbolical presentations of all religions are stages of unconscious processes in a typical and universally binding form. Religious teaching gives, as it were, conclusive information concerning the ‘Last Things’ and the ‘other world’ of human consciousness.
Wherever we can observe a religion at its birth, we see how even the figures of his doctrine flow into the founder as revelations, *”.*. as concretizations of his unconscious fantasy. The forms arising out of his unconscious are interpreted as universally valid and thus in a measure replace the individual fantasies of others.
The evangelist Matthew has preserved for us a fragment of this process from the life of Christ : in the story of the Temptations we see how the idea of kingship emerges from the Founder’s unconscious in the form of the devil who offers him power over the kingdoms of the earth. Had Christ misunderstood the fantasy and taken it concretely, there would have been one madman the more in the world.
But he refused the concertized of his fantasy and entered the world as a King, unto whom the Kingdoms of Heaven are subject He was therefore no paranoiac, as indeed the result also proved. The views advanced from time to time from the psychiatric side concerning the morbidity of Christ’s psychology are nothing but ludicrous rationalistic twaddle, altogether remote from any sort of comprehension of the meaning of such processes in the history of man.
The forms in which Christ presented the content of his unconscious to the world became accepted and interpreted as universally binding. Therewith all individual fantasy lapsed ; it became not only invalid and worthless but it was actually persecuted as heretical, as the fate of the Gnostic movement, and of all later heresies testifies.
The prophet Jeremiah speaks in a similar sense when he says (Jeremiah, xxiii) :
16. ” Thus saith the Lord of Hosts, Hearken not unto the words of the prophets that prophesy unto you: They make you vain:
They speak- a vision of their own hear*, And not out of the mouth of the Lord.
26. I have heard what the prophets said, That prophesy lies in My name, saying: ‘I have dreamed, I have dreamed.’
26. How long shall this be in the heart of the prophets that prophesy lies? Yea, they are prophets of the deceit of their own heart ;
27. ‘ Which think to cause My people to forget My name By their dreams which they tell every man to his neighbor, As their fathers have forgotten My name through Baal.
28. The prophet that hath a dream, Let him tell a dream; And he that hath. My word, Let him speak My word faithfully.
What is the chaff to the wheat ? saith the Lord.'”
We see also in early Christianity how, for example, the Bishops zealously strove to root out the efficacy of the individual unconscious among the monks. The Arch-bishop Athanasius of Alexandria in his biography of St Anthony offers us a particularly valuable insight into this activity l.
In this document he describes, by way of instruction to his monks, the apparitions and visions, the perils of the soul, which befall those that pray and fast in solitude. He warns them how cleverly the devil disguises himself in order to bring saintly men to their fall. The devil is, of course, the voice of the anchorite’s own unconscious, which revolts against the violent suppression of the individual nature. ~Carl Jung, Psychological Types, Problems of Type in History, Pages 69-72.
The Red Book [Page 259]:
[“Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord.” (Jeremiah 23: 16)
[“I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. How long shall this be in the heart of the prophets that prophesy lies? Yea, they are prophets of the deceit of their own heart; Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully: What is the chaff to the wheat? saith the Lord” (Jeremiah 23: 25-28)
The Red Book [Footnote 64] [See Chapter entitled “The Anchorite”]
64 The Corrected Draft continues: “and I am unreal to myself as in a dream” (p. 228). Christian anchorites were perpetually on guard against the appearance of Satan. A famous example of temptations by the devil occurs in Athanasius’s life of St. Anthony. In 1921 Jung noted that St. Anthony warned his monks “how cleverly the Devil disguised himself in order to bring holy men to their downfall. The Devil is naturally the voice of the anchorite’s own unconscious, that rises up against the forcible suppression of his nature” (psychological Types, CW 6, §82).
St. Anthony’s experiences were elaborated by Flaubert in his Temptation of Anthony, a work with which Jung was familiar (Psychology and Alchemy, CW 12, §59).