As I told you, yesterday’s seminar was most interesting, Jung spoke about people who love to be compassionate to others; they are the great helpers and eternal saviors!

It is such a nice feeling for them and quenches for them their unquestionable thirst to be on top!

He said it would be very much better if such people were compassionate with themselves – with the ugliest man in themselves!

But it is nicer to forget him in oneself, and instead go to one’s neighbor and weed out his garden!

Let all the weeds grow in your garden, don’t bother about them, just go and help your neighbor weed out his.

Naturally, if you give your compassion to yourself, to the imperfect man in yourself, you bring up a monster, and run into that terrific cataclysm man carries within him, that eternal skeleton in the cupboard of which he is afraid.

It just boils down to the question of whether man will accept the ugliest man in himself, or not?

Jung went on to say later that it was only a metaphysical truth that every man was equal to every other man.

Everyone must realize that the ‘mob’ consists of inferior beings, inferior types of the human species.

Jung says, he thinks that animals are as dignified as a lowly developed man.

We must deal with such men in their own way.

It is idiotic and cruel to treat inferior man as we would superior man.

 There is a fundamental mistake in our democratic ideas.

 We owe it to Christianity that all men are considered equal and that God looks at everyone the same way.

He went back to say again that if you have the missionary in you which tells everyone what is good for him, you will certainly arouse a thundercloud … and if you preach to yourself only, you won’t be able to accept the socially inferior individual which is to be found within everyone, as he is a nuisance and naturally not acceptable.

But to bring up that being, the shadow side in oneself, one must quietly look within and bring up one’s inferior man in an acceptable form by being genuinely sorry for yourself.

But if you bring up your inferior man by telling people how awful they are (with a brass band) then he will never be acceptable to you.

Then Jung went on to say that people often say, “No one loves me.”

But we have to create that thing which loves us, and which we love. We are inclined to take love like a tree or a gold mine.

We simply can’t go on taking for granted that love is something that we get from ‘somewhere.’

It has to be created because it does not exist, it must be made first.

Again Jung returned to the fact that one has to accept the inferior sides in oneself first, if one hopes to build up the superior sides.

It is like building a house, one doesn’t begin with the roof.

One must dig the foundations first and go into the dirt.

One must swallow one’s inferiority before one can create something new and better.

Then Jung went on to say that, in the course of man’s history, man has elaborated certain forms to deal with the collective danger.

The powerful means to deal with it is the Church.

The priests busy themselves taking care of the laws, morality and culture, in order to keep man ensconced in a ‘form.’

He said the Church was the most important, for what can you put in its place?

Inferior man doesn’t believe in the individual, he believes in great gatherings and in huge and fine buildings to house them.

If someone says, “So and so many millions believe in this or that,” then he, too, will believe.

Inferior man thinks a thing is good because millions do it or believe it.

Naturally, in the Church, thousands believe the same thing.

What to do with inferior man is a problem.

People are inclined to think that their Church is all right but that all other churches are wrong.

Jung said he was once speaking to a clergyman about religions and the clergyman insisted that the protestant religion was the only true one.

Jung hazarded that Buddhism was also a good religion, and had millions of followers.

Whereupon the curate said, “I am not concerned with that!”

That is just it, Jung said, and went on that clergymen are not concerned with the spiritual strivings of man.

Jung continued, saying that life is truth and a doubt of truth – a question.

If something is finished, a definite truth, then it is dead, as it cannot develop further.

Best is a half-truth, for a living truth emerges.

If truth is static, it is dead.

But primitive man must know that things are true.

He wants to go to sleep in the [bosom] of the Church.

If he can’t sleep in it, he can’t rest.

The Church is made for the inferior man.

And for that reason we need it, because we are all inferior.

A wise man would never want to disturb the Church.

It is a spiritual stable for spiritual lambs – and for wolves!

With a good shepherd who will show the sheep the way to good pastures (inferior man demands good pastures) the Church is a most desirable thing and the more Catholic the better.

What is good for inferior man, is bad for superior and creative man:

Church is a prison for him, belief is hell to him, because he must create.

And if he is fettered by eternal truths, then he suffocates and says, “The Church is wrong,” forgetting the Church is right in about ninety percent of himself!

The superior man can’t stand the sheep in himself and the smell of the stable.

The priests are in the same enclosure as the sheep.

They are two different aspects of the same thing.

A priest who isn’t fettered and doesn’t believe in the dogma of his church, has no value … we suspect him of hypocrisy.

He is a cheat.

In the Catholic Church, the priests have to have a wider viewpoint – otherwise they could not deal with the more educated members of the Church.

A famous Catholic priest once said to Jung that with more educated people one can protest against certain church dogmas, but one mustn’t talk about them in public as that might disturb the masses.

(Just as you wouldn’t upset the minds of your own children with doubts, so you must be careful what you say.)

The above standpoint is valid immediately as soon as the Church deals with the more educated part of human society.

There is a story, that at a dinner party a cardinal was sitting next to a certain lady, and he spoke of something in Zola’s book called Rome.

The lady asked if the book wasn’t a l’index.

The cardinal answered: “Yes, but not for you or me. ”

Jung went on to say that a herd of sheep left alone has no life and is eaten up by wolves.

So it is with certain people, they must be prisoners. They are happier that way. It is what inferior man wants.

The Catholic Church is a great psychotherapeutic institute which feeds people.

The Church has a catching power; one lives in peace within those walls, and people are fed within them.

Truly, Catholic nations have fewer problems than we have.

One can’t talk about psychology in France, Italy and Spain: they think it is mysticism.

Those people cannot understand what psychology is talking about, because the whole world of problems and symbols is all within the walls of the Church, for no society can provide the human being with the same help that he can expect from the Church.

No human relationship can provide the miracle of transubstantiation.

If you realize that then you can have your spiritual food every day.

That is the side that people don’t reckon with when they leave the Church and expect to live off others.

Even an Atheist, if he is a member of an atheist club, still has the Church within his reach.

He can confess and repent, and with one leap he is back again in the fold.

We are convinced that people who live in other countries are not all devils, but primitive man believes that they are.

They have in that way security in their tribe.

Nothing welds people together more than collective misdeeds.

Communities will often commit crimes so as to bond themselves together.

When the Church was falling asunder, they burnt the heretics, started the Inquisition.

They committed a common crime, and that apparently creates unity.

A great part of the European Church blew up, as more enlightened people, disgusted with such methods, brought on the Reformation, which is still a festering wound in the side of the Church.

If we say, “This church is false … ” then we have expelled ourselves from our own home – we have uprooted ourselves.

If you deny the Church, it is as if you had appendicitis, yet you are convinced you have no appendix.

You can’t cut out an appendix you don’t have, so you are lost.

The devils we have within us make us believe they don’t exist so they are able to work on in the dark: When someone is devoting himself to a cause, people think he is doing it for ambition.

They think an abbot lives his miserable life in his own interest.

These priests are to be taken seriously, for they live their miserable lives for a cause.

They accept their miserable lot for the cause.

If you have ever looked into such a life you will be deeply impressed by the misery of it.

It is tolerated and borne for a cause, and it works.

When one leaves the Church, one must realize that one goes out into the wilderness, and one mustn’t say, “This is the wilderness, let’s go home again.”

There was a medieval poet, Angelus Silesius, a German who wrote poetry reaching far beyond the Christianity of his day.

He became frightened [ of what he had written] and went back into the Church as a monk, and who developed a neurosis.

The inferior man in him began to howl, and he ran home.

He died in a monastery – a terrible fate.

Protestantism is a long stretch on which people can wander.

They can develop through all the different stages of the different Protestant churches until they arrive on the last summit, where they are confronted with God alone.

Others die without covering half the stretch.

Some people, with more speed, get through it all, and fall outside the church/temple and land in the wilderness.

That is a collective problem nowadays.

Today there is a collective misunderstanding that doesn’t give credit to those things that have been lived for years and have meaning. ~Katy Cabot [undated note], Jung My Mother and I, Pages 52-56

 

 

 

 

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