Carl Jung: “Jung: His Life and Work” by Barbara Hanna Quotations

Carl Jung: His Life and His Work

Some dreams of his German patients, as early as 1918, had indeed drawn his attention to the situation in Germany, but he did not know with any certainty where trouble would first break out. ~Barbara Hannah, Jung: His Life and His Work, Page 151

Yet from the beginning of my time in Switzerland, he [Jung] frequently mentioned that he was especially uneasy about Germany, because Christianity had been forced by the sword upon the Germans and therefore their Christian veneer was thinner, their pagan roots much nearer the surface, than elsewhere. ~Barbara Hannah, Jung: His Life and His Work, Page 151

In the early thirties his [Jung] uneasiness was greatly increased by the dreams of his German patients, some of which were very ominous indeed. ~Barbara Hannah, Jung: His Life and His Work, Page 151

For some years before Hitler and his party seized power, Jung had kept an anxious eye on Germany, wondering what form a pagan revival
was likely to take. ~Barbara Hannah, Jung: His Life and His Work, Page 151

My best thanks are due to the late Esther Harding for suggesting that I should write this book. ~Barbara Hannah, Jung: His Life and His Work, Page 151

Some time before the fatal change of German government took place, Jung had accepted an invitation from the C. G. Jung Gesellschaft (the Psychological Club of Berlin) to give a seminar in July, 1933, at the Harnackhaus in Dahlem, near Berlin. ~Barbara Hannah, Jung: His Life and His Work, Page 151

I asked Jung before I set out whether he thought I could risk the drive, in view of the state of Germany then, and after careful consideration he replied: “Yes, risk it! Mind you, I don’t know what will happen, but it will be an interesting experience.” ~Barbara Hannah, Jung: His Life and His Work, Page 151

Jung himself, with Emma, Toni, and a few others, went by train, and we all met at the Harnackhaus in Dahlem. ~Barbara Hannah, Jung: His Life and His Work, Page 151

He [Heinrich Zimmer] was a charming person, lively, interested in everything, particularly his own subject, but with curiously childlike hands which made Jung anxious about him from the beginning, with only too much reason as it turned out. ~Barbara Hannah, Jung: His Life and His Work, Page 152

Zimmer held the audience spellbound, a feat, since he was little known at that time and the large audience, which had collected from all
over Germany and abroad, had come primarily to hear Jung and were disappointed that he was not lecturing that first Sunday evening. ~Barbara Hannah, Jung: His Life and His Work, Page 152

But Zimmer had not only an excellent knowledge and grasp of his subject but also a very creative mind and an extremely lively delivery; in short, he was one of the best lecturers I have ever heard. ~Barbara Hannah, Jung: His Life and His Work, Page 152

Curiously enough, although he [Zimmer] had an unrivaled knowledge of Sanskrit and of the old Indian texts, he had never been to India, a gap that was to have been filled in the autumn of 1939 when he planned to go there, probably with Peter Baynes, but was—alas, for always—prevented by the outbreak of war. ~Barbara Hannah, Jung: His Life and His Work, Page 152

I could make little or no contact with anyone at the seminar and even had difficulty in speaking to the people from Zürich whom I knew so well. One morning—it was about the middle of the week—Jung stopped me on the stairs and said: “Take care, you are getting dangerously out of yourself.” ~Barbara Hannah, Jung: His Life and His Work, Page 152

He [Jung] had been persuaded by a German doctor that one of the high officials of the new government felt very uncertain of the course of events and was most anxious to consult him, so, though unwillingly, Jung had consented to go to see him. ~Barbara Hannah, Jung: His Life and His Work, Page 152

But [Jung] the moment he got into the room he realized he had been misled, that the official had also been told that Jung wanted to see him! Jung was angry at such a foolish, time-wasting deception, and left as soon as possible, but with added apprehension concerning the future of Germany in such hands. ~Barbara Hannah, Jung: His Life and His Work, Page 152

He [Jung] never spoke to any of the other leading Nazis, but he felt hopeless from the beginning about the colleagues of such a windbag as he had seen. ~Barbara Hannah, Jung: His Life and His Work, Page 152

He [Jung] spoke again at greater length of the panic that was gripping the German people and of his fear that nothing could stop a disaster. ~Barbara Hannah, Jung: His Life and His Work, Page 152

Jung had been afraid for some years that the thin Christian veneer in Germany was likely to crack. ~Barbara Hannah, Jung: His Life and His Work, Page 152

It may be remembered that much later, some years after the Second World War, when Jung was asked if he thought there would be an atomic war, he replied that he thought it depended on “how many people could stand the tension of the opposites in themselves.” ~Barbara Hannah, Jung: His Life and His Work, Page 153

He [Jung] had already learned painfully in Africa how necessary it was for the individual to realize the outer collective tension fully, and he had known before—at least since his “confrontation with the unconscious” or even much earlier—that one must first learn to stand that tension in oneself. ~Barbara Hannah, Jung: His Life and His Work, Page 153

To anyone who, like myself, was with Jung in Berlin in July, 1933, and who saw and heard him frequently during the next twenty-eight years, the libel that Jung was a Nazi is so absurd and so entirely without foundation that it goes against the grain to take it seriously enough to contradict it. ~Barbara Hannah, Jung: His Life and His Work, Page 154

Jung says, for example, of the “isms” (and from the start he always said Nazism and Bolshevism, as it was called then, were two names for the same thing. ~Barbara Hannah, Jung: His Life and His Work, Page 154

To return to Berlin in 1933: Jung’s seminar was taken down at the time in an unusually good stenogram and multigraphed for the use of the class in almost verbatim form. ~Barbara Hannah, Jung: His Life and His Work, Page 155

Jung had no sympathy whatever with Theosophy—for he always felt it speculated in the air, with no empirical foundation—so I do not know how Frau Fröbe originally persuaded him to lecture at Ascona. ~Barbara Hannah, Jung: His Life and His Work, Page 155

Jung lectured extemporaneously that year on the “Empirical Basis of the Individuation Process.” It is due to the merit of Toni Wolff that the lecture was preserved in the 1933 Eranos Jahrbuch, since she was able to contribute a written version. ~Barbara Hannah, Jung: His Life and His Work, Page 156

The cooking at the Monte Verità itself in those days was often a trial to Jung; being such a cordon bleu himself, he hated to see good food (it was all of the best quality) indifferently cooked. ~Barbara Hannah, Jung: His Life and His Work, Page 156

It was also in 1933 that Jung began to lecture again at the Eidgenössische Technische Hochschule in Zürich, for the first time since 1913; this time the lectures continued, almost without interruption, until 1941. ~Barbara Hannah, Jung: His Life and His Work, Page 156

To Jung’s great disgust, therefore, he had to give his lectures in the Auditorium Maximum, which holds 435 people and was always practically full. As mentioned before, Jung hated large groups except occasionally for single lectures, and he found his mammoth audience every week exceedingly tiring. ~Barbara Hannah, Jung: His Life and His Work, Page 156

At that time—in fact, during most of the thirty-two years I saw Jung—I used to write down afterward all I could remember of my analytical hours, seminars, and especially interesting conversations. ~Barbara Hannah, Jung: His Life and His Work, Page 158

Now, of course, every intelligent doctor present knew that Jung was putting this through for the sake of the German Jewish doctors, who could thus either form a group of their own or simply join the International Society as individual members. ~Barbara Hannah, Jung: His Life and His Work, Page 158

A collective attitude naturally presupposes this same collective psyche in others. But that means a ruthless disregard not only of individual differences but also of differences of a more general kind within the collective psyche itself, as for example differences of race. ~Carl Jung, Jung: His Life and His Work, Page 161

For my part, I do not belong to those savants who concern themselves exclusively with what is known already—an extremely useful activity, no doubt—but prefer to sniff around territories where nothing is yet known. ~Carl Jung, His and His Work, Page 162

Jung also took endless trouble later to help Jewish emigrants from Germany to settle in other countries. ~Barbara Hannah, Jung: His Life and His Work, Page 163

After the war when feeling ran so high and the worst thing that could be said of anyone was to accuse him of being a Nazi, the temptation proved too overpowering to those who wanted to discredit Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 163

He had also mentioned that he thought Nietzsche’s idea of the Superman was the direct forerunner of the German idea that they were the Herrenmenschen (the Master- or Supermen), so it is possible that the vote of the class was swayed by the hope that we would get more understanding of and insight into the strange events that were taking place so near us, just over the German border. ~Barbara Hannah, Jung: His Life and His Work, Page 163

As he was dying, Zarathustra said to him: “Thy soul will be dead even sooner than thy body.” This, Jung said, was the “prophetic word,” for—as is well known—Nietzsche’s soul was dead before his body. ~Carl Jung, Jung: His Life and His Work, Page 164

“His [Nietzsche] soul died in 1889, when his general paralysis began, but he lived on for eleven years more. His body lived, but his soul was dead. So the fate of that rope-dancer symbolizes Nietzsche himself.” ~Carl Jung, Jung: His Life and His Work, Page 164

Right through this long seminar Jung made it abundantly clear that Nietzsche had become insane because of his identification with the Superman. ~Barbara Hannah, Jung: His Life and His Work, Page 164

From the beginning, although he allowed his lectures to be printed in the Eranos Jahrbuch as he had delivered them, Jung reserved the right to go on working on his papers later, to extend them and, in their new form, to reprint them as he wished. ~Barbara Hannah, Jung: His Life and His Work, Page 164

In 1933 Toni Wolff had found her large Chrysler terribly unwieldly in the narrow Tessin Lanes, so in 1934 she suggested we should take only one car (hers as a rule, but sometimes it was mine) and drive in turns. ~Barbara Hannah, Jung: His Life and His Work, Page 164

As I had driven a great deal longer than Toni or either of the Jungs, I found myself their chauffeur in the dark or on the most difficult roads, and thus began to drive Jung about, an activity that was to increase (particularly after he gave up driving himself) right up to one month before his death, and to which I owe a great many of our most interesting conversations. ~Barbara Hannah, Jung: His Life and His Work, Page 164

In 1928, although he [Jung] was fascinated by The Secret of the Golden Flower, he did not realize that it was an alchemistic text. ~Barbara Hannah, Jung: His Life and His Work, Page 165

The earliest date I can give for certain as the beginning of his [Jung] serious study of alchemy is the spring of 1934. ~Barbara Hannah, Jung: His Life and His Work, Page 165

Marie-Louise von Franz had a strikingly alchemistic dream around Christmas, 1933, and by the spring she had plucked up her courage to ask Jung for an appointment in order to understand it. ~Barbara Hannah, Jung: His Life and Work, Page 165

He [Jung] told her [Von Franz] that he had definitely made up his mind to study alchemy and that she could have the analysis she longed for but could not afford if she would pay him by looking up some of the Greek and Latin texts which he needed to understand the confused web of alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 165

He [Jung] told her [Von Franz] that his Latin, and particularly his Greek, were rusty from lack of use, and that to look through all the necessary Greek and Latin texts would take too much of his time. ~Barbara Hannah, Jung: His Life and His Work, Page 165

Jung told her [Von Franz] that when she was at Bollingen the summer before, he had already had a curious irrational feeling that she had something to do with alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 165

I will leave the full description of Jung and alchemy to Dr. von Franz, for she was his collaborator in alchemy from 1934 until his last alchemical book, the Mysterium Coniunctionis, of which she wrote the third volume. ~Barbara Hannah, Jung: His Life and His Work, Page 165

You see, he [Carl Jung] never took anything from me to give to Toni, but the more he gave her the more he seemed able to give me. ~Emma Jung, Jung: His Life and Work by Barbara Hannah, Page 119.

But looking at the buildings which had sprung up like mushrooms all around his garden, he once said to me sadly: “When I look at all that, I feel I have outlived my age.” ~Barbara Hannah, Jung: His Life and Work, Page 28

As long as he was still of the required age, Jung was very enthusiastic about his military service. ~Barbara Hannah, Jung: His Life and Work, Page 31

And, though he was as a rule not musical, if someone began to sing an old military song, he Would join in with the enthusiasm of a boy. ~Barbara Hannah, Jung: His Life and Work, Page 31

Jung often used to say that it is the fate of neutrals to be abused by both sides. ~Barbara Hannah, Jung: His Life and Work, Page 37

The dream at the end of Jung’s school days taught him that he must leave his No. 2 personality behind and go out into the world exclusively in his No. 1 personality. ~Barbara Hannah; Jung: His Life and His Work, Page 306

He could never deny the existence of his No. 2 personality nor of the latter’s eternal world, but during the whole of his time at Basel University and during the nine years at Burghölzli he gave his full attention to No. 1 and its world: the outer. ~Barbara Hannah; Jung: Life and His Work, Page 306

Jung said in his Foreword [CW 14]: “For Parts I and II I am responsible, while my co-worker, Dr. Marie-Louise von Franz, is responsible for Part III. We have brought out the book jointly, because each author has participated in the work of the other.” ~Barbara Hannah, Jung: His Life and His Work, Page 165

Jung originally planned to publish all three volumes [CW 12,13,14] under both [with Von Franz] names. ~Barbara Hannah, Jung: His Life and His Work, Page 165

This is an anticipation indeed, for the foregoing happened just before Jung’s eightieth birthday, for which the first volume [CW 11] appeared, but I mention it here to show why I leave this theme almost entirely to Marie-Louise and to show how highly qualified she is to deal with it. ~Barbara Hannah, Jung: His Life and His Work, Page 166

It is true that Jung did talk to me quite a bit about it while he was doing his research on alchemy, but in a different connection, for I know little Latin and no Greek, so could be of no use whatever in this respect. It was of the “curious coincidence” between alchemy and analytical psychology that Jung spoke when he talked to me at the time. ~Barbara Hannah, Jung: His Life and His Work, Page 166

One wonders how he [Jung] could possibly have found the time in these particularly full years—it was not until the autumn of 1936 that he drastically reduced his practice and discontinued the English seminar for the whole winter. ~Barbara Hannah, Jung: His Life and His Work, Page 166

He [Jung] was, however, so fascinated that I do not think he could have continued his analytical work and his lecturing had he not pursued this overwhelming interest in alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 166

Quite at sea at first as to what these queer old texts were really driving at, he [Jung] made an enormous card index of recurring phrases, with cross-references, the sort of work that would have employed most people for at least a year working at it full-time; he made it in the sparse, spare time left after eight or nine hours’ analytical work each day. ~Barbara Hannah, Jung: His Life and His Work, Page 166

During these years I went to Bollingen regularly, at least once every holiday, in order to do a pencil drawing of Jung (facing page 232)…(I must mention that at that time Jung was anxious for me to continue my profession as an artist, although he changed his mind later.),,,The drawing was done only at Bollingen and he was always occupied with his own work while I drew. ~Barbara Hannah, Jung: His Life and His Work, Page 166

When it was finished (for his sixtieth birthday, in July, 1935) he said that although he liked it [Hannah’s drawing of him]—“because it had something that none of the other portraits have”—it would never be popular, and I must be prepared for a great deal of negative criticism. ~Barbara Hannah, Jung: His Life and His Work, Page 167

I sometimes found it [drawing of Jung] difficult to proceed with it and at such times Jung took over and drew for a short time on it himself! In 1935 Jung attained the age of sixty. ~Barbara Hannah, Jung: His Life and His Work, Page 167

From his seventieth birthday on—every five years—this became impossible, and he was forced to be in Küsnacht and to attend large celebrations. ~Barbara Hannah, Jung: His Life and His Work, Page 167

The Swiss are very keen on such anniversaries and make much more of them than do the Anglo-Saxons. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Toni Wolff—assisted by Linda Fierz and Emil Medtner—brought out a Festschrift in quite a large volume for his [Jung] sixtieth birthday. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Since Jung had little or no curiosity about mundane matters, he had no idea that anything of the kind was in preparation and was genuinely astonished when a copy, beautifully bound in leather [From Wolff, Fierz, Medtner], was laid on his pillow the evening before his birthday. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Toni Wolff’s long contribution, with which the book opened, was in my opinion the best thing in it. Naturally, it was a great pleasure to Jung that she had made such an effort to do the creative work he was always so anxious for her to do, but which she was unfortunately usually too willing to neglect. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Although indeed she [Toni] did so only in order to save [Jung] him work in analysis, I think it was a mistake and that she might have remained with us much longer if she had developed her creative potential more. ~Barbara Hannah, Jung: His Life and His Work, Page 167

There was a single appearance [Eranos] that year by Robert Eisler (author of Orpheus, the Fisher), who was a most entertaining person and who told us several stories that really amused Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Both Toni Wolff and I attended these [Eranos] lectures and worked afterward on the typescript, which was multigraphed at the time. ~Barbara Hannah, Jung: His Life and His Work, Page 168

I had just bought a new car which had to be driven five hundred miles in order to have its first service before leaving England, so Jung used it freely while he was in London. ~Barbara Hannah, Jung: His Life and His Work, Page 169

He [Jung] felt we had not enough evidence to have a definite opinion concerning reincarnation, but he said then, “If I have lived before, I am sure I was at one time an Englishman.” ~Barbara Hannah, Jung: His Life and His Work, Page 169

I remember Toni Wolff once arranging an auction at the Psychological Club to raise money for some important project. All club members gave things of value to be auctioned, and Jung was persuaded to give an hour of his time. He then bid for it himself and did not give up until it was well over a hundred francs! ~Barbara Hannah, Jung: His Life and His Work, Page 169

Though Jung had a good attitude to money, he never threw it about, so his bidding convinced the members of the club of what a high value he set on his own time. ~Barbara Hannah, Jung: His Life and His Work, Page 169

He [Jung] had, it is true, given an earlier formation in three lectures at the Zürich Psychological Club in the late autumn of 1935, but it was still difficult for him to speak on the subject, since neither he nor Marie-Louise von Franz had yet had the time to go through anything like all the texts they had collected, and he still complained that he often felt lost in the impenetrable labyrinth of the alchemical texts. ~Barbara Hannah, Jung: His Life and His Work, Page 169

I remember particularly vividly how interested we all were in the lecture of a French professor, H. C. Puech, on the “Concept of Redemption in Manicheism.” ~Barbara Hannah, Jung: His Life and His Work, Page  170

During his summer holiday in 1936, Jung found a dead snake, with a dead fish sticking out of its mouth, a most curious parallel to his thoughts at the time. He was so much struck by this synchronistic event, that he carved the incident on the wall of the courtyard in Bollingen. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Jung’s idea was that the serpent represented the pagan spirit, which is emerging so strongly in our times, and that it is trying to eat the Christian spirit, represented by the fish. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Toward the end of August, Jung went to the United States again, this time accompanied by his wife. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Emma Jung had not had much (or any) desire to travel while her children were young, for she was an exceptionally devoted mother and always very anxious concerning her children’s welfare. ~Barbara Hannah, Jung: His Life and His Work, Page 170

But as they got older, Jung increasingly encouraged her [Emma] to develop a life of her own, for he knew better than anyone else how valuable undivided interest is to small children, and yet how this very devotion becomes destructive as soon as the children are old enough to form their own lives. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Therefore, much encouraged by her husband, Emma Jung learned both Latin and Greek, when her children were all in school, and she was thus very valuable to him in the scientific side of his work. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Now he [Jung] encouraged her [Emma] to enlarge her horizon still more and to go with him to America. I remember that she was rather in two minds about it herself, but eventually decided to go. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Jung always went to America, in fact, wherever he went overseas, by ship. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Air travel was of course much less usual in those days than now, and although Jung once—I think it was in 1935 —flew back from England, he never liked the idea of flying, for he felt one got there too quickly, thus leaving pieces of one’s psyche behind! ~Barbara Hannah, Jung: His Life and His Work, Page 170

This lecture seems to have been especially appreciated, but Jung was rather taken aback when he found his hostess dissolved in tears after the lecture, sobbing: “It was so beautiful!” “Now what moved her?” Jung asked when he got home, “For I am sure she did not understand a word of it.” ~Barbara Hannah, Jung: His Life and His Work, Page 170

Jung was immensely impressed by the Maine coast and felt it to be still virgin country on which man had made little or no impression, living more in its past than in the present. ~Barbara Hannah, Jung: His Life and His Work, Page 171

He said to me: “Go there if ever you have a chance,” advice which I was able to follow only thirty years later, seven years after his death. ~Barbara Hannah, Jung: His Life and His Work, Page 171

When he could, he [Jung] gladly and with the greatest enjoyment went sailing and exploring the [Main] coast. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Meanwhile Emma Jung, though she had enjoyed herself [Maine] enormously and found it all a different world, was getting increasingly breathless at the pace of American life and the amount of extraversion expected of her. ~Barbara Hannah, Jung: His Life and His Work, Page 171

He [Jung] also cut down his analytical hours to a minimum and at last had some time to find his way through the impenetrable jungle of alchemistic texts. ~Barbara Hannah, Jung: His Life and His Work, Page 171

An English speaking publisher told Jung that he greatly preferred the papers which he wrote himself in English to any translation, for they were infinitely more alive, but naturally it took him rather longer than writing in German. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Jung was due to go to India toward the end of 1937, and this made his visit to America that year very much more hurried than the year before. ~Barbara Hannah, Jung: His Life and His Work, Page 171

The unconscious always seems to know such things in advance, however, and the speech, which he [Jung] gave at the farewell dinner on the evening the seminar closed, was singularly impressive, as if he knew he was speaking last words to many of his audience. ~Barbara Hannah, Jung: His Life and His Work, Page 171

As I have often heard him [Jung] remark on other occasions, he spoke that night of what difficult days we live in, for the archetypal images of the collective unconscious are no longer content to flow into the prevailing religion. ~Barbara Hannah, Jung: His Life and His Work, Page 171

They have come loose from their moorings, so to speak, and are troubling modern man with the restless state of the energy which has been contained in the Christian religion for the last two thousand years. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Some of this energy has gone into science, it is true, but that is too narrow and rational to satisfy anything like all of the floating archetypal images. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Jung spoke for some time about Christ as a human being and showed what a difficult problem he was faced with. As an illegitimate child, he naturally had a life-long battle with the power devil. ~Barbara Hannah, Jung: His Life and His Work, Page 172

This is clear in the temptation in the wilderness, but he [Christ] had the most unusual sense of integrity to refuse all of Satan’s offers. Yet he did not quite escape them; his kingdom was not of this world, but it remained a kingdom all the same. ~Barbara Hannah citing Jung, Jung: His Life and His Work, Page 172

But all such convictions deserted him [Christ] on the cross, when he uttered the tragic words: “My God, my God, why hast Thou forsaken me?” That was Christ’s moment of utter failure, when he saw that the life he had led according to his best convictions and with such integrity had been largely based on illusion. ~Barbara Hannah, Jung: His Life and His Work, Page 172

On the cross he [Christ] was deserted by his mission, but he had lived his life with such devotion that, in spite of this, he won through to a resurrected body. ~Barbara Hannah, Jung: His Life and His Work, Page 172

That was Christ’s moment of utter failure, when he saw that the life he had led according to his best convictions and with such integrity had been largely Then Jung said to his audience—and this is what struck so many of them as last words—that we could only follow Christ’s example and live our lives as fully as possible, even if it is based on a mistake. ~Barbara Hannah, Jung: His Life and His Work, Page 172

We should go and make our mistakes, for there is no full life without error; no one has ever found the whole truth; but if we will only live with the same integrity and devotion as Christ, he hoped we would all, like Christ, win through to a resurrected body.  ~Carl Jung, Jung: His Life and His Work, Pages 172

Izquierdus had said: “There is really only one mortal sin, which consists in placing the goal in the creature instead of in God,” and “For the man who stands in mortal sin there is no God, no Heaven and no salvation.” ~Barbara Hannah, Jung: His Life and His Work, Page 193

We really come back again to Jung’s realization of the myth of modern man fifteen years before on the East African Athi Plains: man’s consciousness is “indispensable for the completion of creation” if it is not to go down to its unknown end “in the profoundest night of non-being.” ~Barbara Hannah, Jung: His Life and His Work, Page 193

At that time it was thought only too likely that Germany, instead of attacking the so-called impregnable Maginot Line, would violate Swiss neutrality and attack France by that route. ~Barbara Hannah, Jung: His Life and His Work, Page 193

On the contrary, still more German troops were concentrated on the Swiss border and it was afterward revealed that had France not crumpled so quickly, Germany would have tried to attack her through the comparatively level northwest of Switzerland. ~Barbara Hannah, Jung: His Life and His Work, Page 193

Be this as it may, it was an unpleasant fact that the Swiss main line of defense was in the mountains, behind Zürich. I spent an evening with Emma Jung about this time and she told me how worried she was about her many grandchildren. ~Barbara Hannah, Jung: His Life and His Work, Page 194

Emma was afraid Jung would refuse to leave his practice, but the whole family had taken a small pension near Saanen, in the Bernese Oberland and she hoped, if they were informed that the situation was desperate, he would at least consent to see them all into safety. ~Barbara Hannah, Jung: His Life and His Work, Page 194

Here we learned what [Nazi Threat] had caused the Jungs to take their grandchildren and daughter-in-law so suddenly to the mountains. ~Barbara Hannah, Jung: His Life and His Work, Page 194

He [Jung] had been telephoned from a very high place in Bern, late the night before, and asked to leave Zürich immediately [because of Nazi threat]. ~Barbara Hannah, Jung: His Life and His Work, Page 194

The Swiss authorities had learned that Jung’s name was on the Nazi blacklist and they did not want the Germans to have an opportunity to capture him. ~Barbara Hannah, Jung: His Life and His Work, Page 194

That morning, moreover, he [Juck] had been called by a friend in the High Command of the army who said that Switzerland was almost sure to be attacked that very day. ~Barbara Hannah, Jung: His Life and His Work, Page 194

The 1940 Eranos Tagung was therefore the only one I missed in twenty years. ~Barbara Hannah, Jung: His Life and His Work, Page 195

There was strong anti-German feeling all over Switzerland—it would not be exaggerating to call it hatred—and this time the Swiss were practically unanimous, not divided, as in World War I. ~Barbara Hannah, Jung: His Life and His Work, Page 195

I remember a French woman, who had somehow succeeded in getting a permit to visit Jung from Paris, being unable to believe that he had no fuel for his car. “But of course there is petrol for someone like you,” she said to him.  He assured her that the Swiss made no such exceptions and that he had no more petrol than anyone else. ~Barbara Hannah, Jung: His Life and His Work, Page 195

In spite of the war, the four hundredth anniversary [of Paracelsus birth] was much celebrated in Switzerland and Jung was asked to lecture both at Basel, on September 7, and at the big celebration in Einsiedeln, on October 5. ~Barbara Hannah, Jung: His Life and His Work, Page 196

Jung once spent a few days’ holiday in Einsiedeln later during the war and came back unusually pleased with its abbot and the other monks, and with the whole restful atmosphere of the place. ~Barbara Hannah, Jung: His Life and His Work, Page 196

The Hungarian professor Karl Kerényi, who later took refuge in Switzerland and who was destined to become a veritable pillar of Eranos, lecturing every year until quite recently, first came in 1941. ~Barbara Hannah, Jung: His Life and His Work, Page 196

Max Pulver, the Swiss graphologist, also became a regular lecturer in 1941, and some other Swiss professors replaced the foreign professors who could no longer attend the meeting. ~Barbara Hannah, Jung: His Life and His Work, Page 196

But there was a very nice hotel, the Collinetta, in Moscia, quite close to Eranos, where Toni Wolff and many of our old Verità group lived happily in 1941 and 1942. ~Barbara Hannah, Jung: His Life and His Work, Page 196

It was in 1942 that Jung was asked by some leading Swiss and a German psychiatrist to help in an attempt they planned to make to reestablish peace. ~Barbara Hannah, Jung: His Life and His Work, Page 196

Jung threw himself into this project [Negotiating WWII Peace] at first with considerable enthusiasm. It was kept completely secret at the time, of course, and I knew about it only because Jung thought I would be a suitable person to take their message to England. “No one would ever suspect you,” he said. ~Barbara Hannah, Jung: His Life and His Work, Page 196

The German doctor was far from being Nazi, but through his profession he had direct access to Nazi headquarters. ~Barbara Hannah, Jung: His Life and His Work, Page 197

He [A German Doctor] reported that Hitler was becoming doubtful if he could really win the war and might be willing, the doctor thought, to make a peace treaty acceptable to the Allies. ~Barbara Hannah, Jung: His Life and His Work, Page 197

Jung was enormously attracted by the possibility of saving many lives and much suffering and spoke to me of the project as something very close to his heart. ~Barbara Hannah, Jung: His Life and His Work, Page 197

It was, therefore, with a heavy heart—for I already felt Switzerland to be my home, containing all my dearest friends—that I accepted; it was something which I realized at once could on no account be refused. ~Barbara Hannah, Jung: His Life and His Work, Page 197

He [Jung] was waiting by the garage when I arrived, for he had not said a word about it [Peace Negotiations] even to his wife or Toni Wolff; it was at that time so hush-hush that even now I can hardly make myself write about it. ~Barbara Hannah, Jung: His Life and His Work, Page 197

 

The Nazis are too evil, no peace can be made with them, the whole thing will have to be completely destroyed, whatever it costs. ~Carl Jung, Jung: His Life and His Work, Page 197

When it was mentioned to Hitler, he had flown into one of his berserker rages, and the German psychiatrist had saved his life only by escaping to Switzerland, where he had to remain for the rest of the war. ~Barbara Hannah, Jung: His Life and His Work, Page 197

This was typical of Jung’s attitude to the unconscious: he always sacrificed his ego will to the superior wisdom of the unconscious; in this case it was a great sacrifice, for he had been set on the hope of saving untold suffering and lives; but he never obeyed it blindly or hastily, only after a careful consideration of all the pros and cons. ~Barbara Hannah, Jung: His Life and His Work, Page 197

The war revealed the most ardent patriotism in Toni Wolff. ~Barbara Hannah, Jung: His Life and His Work, Page 197

I always knew Switzerland mattered tremendously to her [Toni], but she was over fifty when the war broke out and I admit I was surprised that she put her time and her car voluntarily and unstintingly in the service of the Frauenhilfsdienst (roughly, Women’s Helpers Service). ~Barbara Hannah, Jung: His Life and His Work, Page 197

Edward Bosshard, a mutual friend of Toni’s and mine, who had been a young colleague of Toni’s father in Japan, told me that he knew her commanding officer and he had told him that Toni was the most valuable asset her unit possessed: not because she was a good driver, in fact she was seldom allowed to drive a car, but because she had such a marvelous influence on her much younger companions. ~Barbara Hannah, Jung: His Life and His Work, Page 198

She [Toni] never spared herself, in spite of her much greater age and increasing arthritis, and her example worked miracles in her environment. ~Barbara Hannah, Jung: His Life and His Work, Page 198

She [Toni] continued too long, however, after the doctors had begged her to let them demobilize her and paid for it by constant pain during the last years of her life. ~Barbara Hannah, Jung: His Life and His Work, Page 198

The year 1943 was the first time, since he began in 1933, that Jung did not lecture at Eranos, although he and Emma Jung attended the meeting as usual. ~Barbara Hannah, Jung: His Life and His Work, Page 198

Jung’s creative libido was already flowing into his greatest book, the Mysterium Coniunctionis, and he felt he could not divert it in order to write a lecture for the Eranos Tagung that year, whose theme was “Old Sun Cults and the Symbolism of Light in Gnosis and Early Christianity.” ~Barbara Hannah, Jung: His Life and His Work, Page 198

The lectures were enriched that year [1943] by the French professor Louis Massignon who somehow managed to attend. ~Barbara Hannah, Jung: His Life and His Work, Page 198

He [Massignon] had lectured before the war at Eranos, from 1937 to 1939, and we had all appreciated his lectures on Islam and his experience of Islamic countries. ~Barbara Hannah, Jung: His Life and His Work, Page 198

 

Another addition to the lectures in 1943 was Prof. Hugo Rahner from Innsbruck. He belonged to a Jesuit community which had taken refuge from the Nazis in Switzerland. ~Barbara Hannah, Jung: His Life and His Work, Page 198

He [Jung] had already given up his lecturing and the children’s dreams seminar at the E.T.H. in 1941, and for the first time since the “confrontation with the unconscious” he had some time for himself, freed from the pressure that had been incessant since 1919. ~Barbara Hannah, Jung: His Life and His Work, Page 198

The first result was Psychology and Alchemy, completed, to judge by the date of the preface, by January 1943. The first Swiss edition, however, was not published until 1944. ~Barbara Hannah, Jung: His Life and His Work, Page 198

Psychology and Alchemy had hardly been completed before Jung started on his opus magnum, the Mysterium Coniunctionis. ~Barbara Hannah, Jung: His Life and His Work, Page 198

The first chapters of that book were all written before Jung’s illness in 1944. Although the suffering of the war was always hard for Jung to bear, World War II was nevertheless an exceedingly creative time for him. ~Barbara Hannah, Jung: His Life and His Work, Page 199

The year 1943 brought the loss of two very dear friends: Heinrich Zimmer and Peter Baynes. ~Barbara Hannah, Jung: His Life and His Work, Page 199

We knew at the time only that [Zimmer] he was teaching at Columbia University and was apparently all set for a successful new career in America, when he died quite suddenly on March 18, 1943, of pneumonia. ~Barbara Hannah, Jung: His Life and His Work, Page 199

Jung reminded us that he had always been apprehensive, on account of the extraordinarily childlike quality of Zimmer’s hands, about his ability to grasp a difficult reality. ~Barbara Hannah, Jung: His Life and His Work, Page 199

It was a tragedy that he [Zimmer] had to leave his beloved Heidelberg, and one feels that if only he had been able to remain, he need perhaps not have died at the early age of fifty-two. ~Barbara Hannah, Jung: His Life and His Work, Page 199

Peter Baynes, who had been Jung’s assistant more than once and a member of the Zürich club for twenty-three years, was an even closer friend, so it was a great shock to hear that he had also died, in England on September 6, 1943. ~Barbara Hannah, Jung: His Life and His Work, Page 199

Perhaps the greatest milestone in Jung’s attainment of wholeness—with the solitary exception of his “confrontation with the unconscious”—was provided by his illness in 1944. ~Barbara Hannah, Jung: His Life and His Work, Page 199

I do not wish to assert that Jung attained complete wholeness; it would go against his whole Weltanschauung for me to make any such claim. ~Barbara Hannah, Jung: His Life and His Work, Page 199

He [Jung] always said the Self, and therefore wholeness, reached far beyond our comprehension, and that we should regard everything we learned as a temporary stage on the way to comprehension. ~Barbara Hannah, Jung: His Life and His Work, Page 199

At first Jung read his alchemistic books quite happily, but soon his active body rebelled against inactivity, and about ten days after entering the hospital he had a very bad thrombosis of the heart and two others which went to his lungs. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Emma Jung was in town and was contacted with great difficulty. She stayed in the hospital with him—she was able to obtain a room in another wing but quite close—until he could go home. Jung was at death’s door and remained so for several weeks. ~Barbara Hannah, Jung: His Life and His Work, Page 200

His life was saved by a heart specialist—Jung spoke of him as Dr. H. in Memories who was perhaps the most famous heart specialist of his time, at all events in Switzerland. ~Barbara Hannah, Jung: His Life and His Work, Page 200

After his illness, particularly after Dr. H. died, Jung was still distressed by the idea that this death might be connected with his own almost miraculous recovery. ~Barbara Hannah, Jung: His Life and His Work, Page 200

He [Jung] pointed out that Zeus himself was said to have killed Aesculapius by a thunderbolt because he had brought back patients from death. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Later, in the Aesculapian sanctuaries, doctors might save any lives they could among their patients but were forbidden to bring anyone back from the dead. ~Barbara Hannah, Jung: His Life and His Work, Page 200

 

Like most doctors, Dr. H., however, did not follow the advice he would certainly have given to any of his patients, and was evidently not in good health, even prior to Jung’s illness. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Just before he entered, Dr. H. floated up in his primal form from the earth and said that he had been delegated to bring Jung a message: there was a protest against his leaving the earth, he had no right to do so and must return. Jung was profoundly disappointed, and at that point the vision ceased. ~Barbara Hannah, Jung: His Life and His Work, Page 200

This was the only time I know of in his whole life that Jung lost all desire to live; for several weeks he longed only to get back into the reality he had experienced in his visions and took a long time to regain his old conviction of the importance of this life, or rather that he had not already lived everything that belonged to his life on earth. ~Barbara Hannah, Jung: His Life and His Work, Page 200

There were many strange synchronistic events in the environment during the time that Jung lay between life and death. I will mention only two of these. One of his pupils had the worst attack of flu of her life and was also very near death. Then she had a sudden vision of Jung approaching her urgently, saying: “I have decided to go back to the earth; get back into your own body as quickly as you can.” ~Barbara Hannah, Jung: His Life and His Work, Page 200.

Although Mrs. Jung was sorry when she learned how much suffering her silence [about Jung’s illness] had caused, and Jung himself gave orders that, in any future illness of his, regular and completely truthful bulletins were to be issued, I have always wondered whether that Swiss custom was not a blessing in disguise. ~Barbara Hannah, Jung: His Life and His Work, Page 201.

He [Jung] even told me once that his illness had been necessary, or he could never have known the full reality of the mysterium coniunctionis. ~Barbara Hannah, Jung: His Life and His Work, Page 201

Perhaps it needs this amount of suffering from the separated and warring opposites to appreciate their union, as Jung appreciated the unique visions of the mysterium coniunctionis or hieros gamos, which he had every night for about three weeks while he was dangerously ill and while the days were still unmitigated hell. ~Barbara Hannah, Jung: His Life and His Work, Page 201

He [Jung] told me later that, after those three weeks were over, this blissful state returned only once for about twelve hours when he had a pulse of 180. ~Barbara Hannah, Jung: His Life and His Work, Page 201

He [Jung] spoke afterward of that “strange cessation of human warmth” and said that, looking back, it seemed very strange to him that, on the point of entering the temple which he knew was death, he had not once thought of anyone on earth or felt any regret at leaving them. ~Barbara Hannah, Jung: His Life and His Work, Page 202

It was naturally very difficult and painful for his [Jung’s] wife to endure his ardent longing for death and the temporary cessation of his usual human warmth. ~Barbara Hannah, Jung: His Life and His Work, Page 202

Before his illness one often felt he [Jung] was on the mountain; one could say that the absolute knowledge in the unconscious was accessible to him, as it might be to an immortal; but he was also often completely in the valley. ~Barbara Hannah, Jung: His Life and His Work, Page 203

He [Jung] still had to go through a great deal of ill-health and was still liable to be annoyed, particularly by stupidity. ~Barbara Hannah, Jung: His Life and His Work, Page 203

Jung said that when one lost one’s temper, the battle was already lost. Emma Jung objected that in some situations anger was the only suitable reaction. ~Barbara Hannah, Jung: His Life and His Work, Page 203

He [Jung] agreed with her but added: “Only if you could just as well react without anger; to be carried away by or possessed by anger is always a defeat.” ~Barbara Hannah, Jung: His Life and His Work, Page 203

Jung said to me more than once that one was never beyond any human emotion, such as anger or jealousy, but one could always know it. ~Barbara Hannah, Jung: His Life and His Work, Page 203

While one is in the body, it would clearly be impossible to remain permanently outside time, for time is the condition, the essential limitation, of our earthly existence. ~Carl Jung, Jung: His Life and His Work, Page 203

Probably it was due to the accessibility of this timeless wholeness that he was able to go on living so completely after the blows of Toni Wolff’s death in 1953 and that of his wife in 1955. ~Barbara Hannah, Jung: His Life and His Work, Page 204

I never heard him [Jung] speak of it later, but he told us then that as he was recovering from the very worst of his illness, he felt that his body had been dismembered and cut up into small pieces. ~Barbara Hannah, Jung: His Life and His Work, Page 204

For example, both in Siberia and Australia the candidate for shamanism “is subjected to an operation by semi-divine beings or ancestors, in which his body is dismembered and his internal organs and bones are renewed.” ~Barbara Hannah, Jung: His Life and His Work, Page 204

“The primitive magician, the medicine man or shaman is not only a sick man, he is above all, a sick man who has been cured, who has succeeded in curing himself.” ~Mircea Eliade, Jung: His Life and His Work, Page 204

Synchronistically—exactly as the end of the “confrontation with the unconscious” coincided with peace coming to the world —D-Day, which was the beginning of the end of the Second World War, took place while Jung was still in Hirslanden hospital, but after he had overcome his illness and was well on the road to convalescence. ~Barbara Hannah, Jung: His Life and His Work, Page 204

When his body was once more assembled, Jung must have still been in the depths of the unconscious, for he told Marie-Louise von Franz that he first reexperienced his body as that of a big fish. ~Barbara Hannah, Jung: His Life and His Work, Page 204

Marie-Louise von Franz saw a great deal of him[Jung] during those months, for she collaborated with him on that book both before and after his illness, and had continued her research work without interruption during the time he was in the hospital. ~Barbara Hannah, Jung: His Life and His Work, Page 204

He then explained that he had not realized, in the comfortable life at Küsnacht, how little physical effort he could make, but at Bollingen he was reminded of that at every touch and turn. ~Barbara Hannah, Jung: His Life and His Work, Page 205

It was not the primitive life he [Jung] minded; right to the end he steadfastly refused his friends’ entreaties to have at least one room [at Bollingen] with modern conveniences. ~Barbara Hannah, Jung: His Life and His Work, Page 205

In fact, he [Jung] tried to give up his professorship immediately after his illness, since he felt sure he would never be able to do the work attached, but the university insisted on his grandfather’s university, where he had done the whole of his own medical training. ~Barbara Hannah, Jung: His Life and His Work, Page 205

He [Jung] enjoyed small celebrations as much as he disliked them on a big scale. ~Barbara Hannah, Jung: His Life and His Work, Page 205

Incidentally, after the war Toni felt it was time there was a change in the presidency of the club, and she retired in favor of C. A. Meier. This was characteristic of Toni; she always did what she thought was best for the club and never bothered about her own prestige or power. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Emma Jung told me some weeks before the birthday that Dr. Jolande Jacobi had been eager to found an institute as a seventieth birthday present and a surprise for Jung. Emma had been quite sure, and I fully agreed, that it would be a most unwelcome surprise, and had managed to dissuade Dr. Jacobi. ~Barbara Hannah, Jung: His Life and His Work, Page 206

At that time Jung had entertained no idea of an institute, and in fact felt it would not suit his psychology. When he heard about it after his birthday, he was grateful to his wife for discouraging the idea. ~Barbara Hannah, Jung: His Life and His Work, Page 206

He (Jung) was aghast at the suffering involved, but I think would probably have welcomed Colonel Laurens van der Post’s book, The Night of the New Moon, which proves to me how necessary it was. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Jung much enjoyed his contact with Laurens van der Post, which began a few years after the war ended. Laurens was one of the rare people with whom Jung could communicate concerning his living experience of Africa, its beauty, and the problems of its primitive world. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Although Jung often mentioned his loneliness in Memories, he once told me that though there was no one person with whom he could communicate all “the things that seemed important” to him, there was yet usually someone available for each of these things. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Like Zimmer, he [Laurens Van Der Post] became a friend not only of Jung but of many of us. On June 6, 1972, he gave the speech at the memorial meeting which is held by the C. G. Jung Institute every year on the day Jung died, and everyone agreed it was one of the best speeches, if not the best, that had ever been given. ~Barbara Hannah, Jung: His Life and His Work, Page 206

The first time I remember hearing him mention the subject was one spring evening when Ruth Bailey and he came to supper with us in Marie-Louise von Franz’s Tower.  ~Barbara Hannah, Jung: His Life and His Work, Page 246

Jung seemed very well in the early summer of 1960 and was a great deal at Bollingen, including most of July, until just before his eighty-fifth birthday on July 26. ~Barbara Hannah, Jung: His Life and His Work, Page 246

Nevertheless, when I went down the next morning to help Ruth—as I usually did during those last years—I found Jung very thoughtful and sad. I do not know, however, whether this was because he had not fully realized before how much the club had changed, since Toni Wolff was no longer there in her role of “club tiger,” and how many familiar faces were missing, or whether it was a foreboding that this would be his last really happy visit to his beloved Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 246

At all events, he [Jung] left for Küsnacht shortly after the club party, to return to his Tower only once again, in the early spring of 1961. ~Barbara Hannah, Jung: His Life and His Work, Page 246

He decided to go with Fowler McCormick and Ruth Bailey to a favorite small hotel at Onnens in West Switzerland, which they had often made their headquarters before, for drives around its lovely and interesting environs. ~Barbara Hannah, Jung: His Life and His Work, Page 246

They [Jung’s Family] could not bear the idea of their father dying in a distant hotel, so Marianne Niehus and her husband went to Onnens immediately, determined to bring him back in a helicopter. ~Barbara Hannah, Jung: His Life and His Work, Page 246

Not long after his return, he told the same dream to both Marie-Louise and myself (separately). We both had the feeling that he still thought he would probably die and wanted the dream to be recorded. ~Barbara Hannah, Jung: His Life and His Work, Page 247

e dreamed: He saw the “other Bollingen” bathed in a glow of light, and a voice told him that it was now completed and ready for habitation.

hen far below he saw a mother wolverine teaching her child to dive and swim in a stretch of water. This was obviously a death dream, for he had often dreamed of this “other Bollingen” before, in various stages of construction, and he had always spoken of it as being in the unconscious, in the Beyond. ~Barbara Hannah, Jung: His Life and His Work, Page 247

The end of the dream has the same meaning: the dreamer must soon pass into another element (usually called another world) and learn as different a way of adaptation as the young wolverine, who was already at home on dry ground, had to learn in the water. Evidently Mother Nature was ready for the change and prepared to give him her full support. ~Barbara Hannah, Jung: His Life and His Work, Page 247

This dream made both Marie-Louise and me very sad, for it was clear that Jung would soon be leaving us to go to “the other Bollingen.” In fact, it may have been this dream that loosened his strong tie to his earthly Bollingen. ~Barbara Hannah, Jung: His Life and His Work, Page 247

He [Jung] gave himself fully to writing his article for Man and His Symbols—which he wrote in English, since the book first appeared in that language—and to reading and criticizing the other articles as they were submitted to him. ~Barbara Hannah, Jung: His Life and His Work, Page 247

Jung wrote his article—“Approaching the Unconscious”—for Man and His Symbols in a different way from anything he had written for many years. He was not pressed into writing it by his creative daimon, but was consciously obeying his dream. ~Barbara Hannah, Jung: His Life and His Work, Page 247

I remember when I first came to Zürich, he told me he [Jung] had to send those people who knew little or nothing of his psychology to his assistants first, because he no longer had sufficient patience to teach them the ABCs. ~Barbara Hannah, Jung: His Life and His Work, Page 248

When he [Jung] was asked to give three lectures during the war to the inhabitants of Küsnacht (who knew nothing of his psychology) he told me they gave him more trouble to prepare than all his other lectures put together. ~Barbara Hannah, Jung: His Life and His Work, Page 248

His eightieth birthday experience and the many letters he received from simple people who had read his books or seen and heard him on television must have helped, for he was fully convinced that it was such people who could carry on his psychology. ~Barbara Hannah, Jung: His Life and His Work, Page 248

Jung’s great concern with the future of mankind is evident throughout the paper. He constantly alluded to the danger we are running of destroying ourselves and to the impotence of our conscious efforts to avert this disaster. ~Barbara Hannah, Jung: His Life and His Work, Page 248

Since Man and His Symbols has had a very wide circulation, and has been translated into several languages, this article has certainly been read by a far wider public than anything else he wrote in his last five years. Jung indeed read through all that was written of the book before his death, and finished his own article. ~Barbara Hannah, Jung: His Life and His Work, Page 248

He [Jung] also went steadily on seeing one or two people every day, and kept up his drives and short walks. Superficially, Jung seemed much as usual at Bollingen, but one felt it was no longer all important to him to be there. Presumably, though he never said so, the attachment he had always had was now being transferred to the “other Bollingen,” in the Beyond. ~Barbara Hannah, Jung: His Life and His Work, Page 248

About three weeks before his death, he had a slight stroke which blurred his speech a little, but did not otherwise lame him in any way. Then he had another slight stroke and had to leave his library for good. He was just one week in bed and remained conscious to the end. ~Barbara Hannah, Jung: His Life and His Work, Page 248

His last visions were largely concerned with the future of the world after his death. ~Barbara Hannah, Jung: His Life and His Work, Page 248

He [Jung] told Marie-Louise, the last time she saw him, eight days before his death, that he had had a vision in which a large part of the world was destroyed, but, he added, “Thank God, not all of it.” ~Barbara Hannah, Jung: His Life and His Work, Page 249

His [Jung[ last recorded dream which he dreamed a few nights before his death, we owe to Ruth Bailey. ~Barbara Hannah, Jung: His Life and His Work, Page 249

She [Ruth Baily] kindly wrote it [Jung’s last dream] out for me at the time:

1. l) He saw a big, round block of stone in a high bare place and on it was inscribed:

“This shall be a sign unto you of wholeness and oneness.”

2) A lot of vessels, pottery vases, on the right side of a square place.

3) A square of trees, all fibrous roots, coming up from the ground and surrounding him.

There were gold threads gleaming among the roots.

This is a very beautiful last dream, in which Jung’s unity and wholeness are confirmed and shown to him in the symbol of a round stone. Now that the “blossom was passing away” and proving itself, like all mortal life, to be “an ephemeral apparition,” the eternal roots, that were also C. G. Jung, appeared above the surface and spread themselves protectingly over him. ~Barbara Hannah, Jung: His Life and His Work, Page 249

This dream tells us with the greatest clearness that Jung was dying at the right time, and was about to be received by that rhizome which he had always known was there as his “true invisible life.” Or, to use the language he used in Memories, his No. 1 personality was dying, but his No. 2 remained unchanged. ~Barbara Hannah, Jung: His Life and His Work, Page 250

Jung died at a quarter to four on Tuesday afternoon, June 6. There were again some synchronistic events, as there had been in 1944. I remember most vividly that when I went to fetch my car, just before he died, I found the battery, which was not old and had never given the slightest trouble before, completely run down.  ~Barbara Hannah, Jung: His Life and His Work, Page 250

There was, however, no thunderstorm at the time Jung died (as has been reported from time to time). ~Barbara Hannah, Jung: His Life and His Work, Page 250

Everyone who had known Jung well was hit amidships by this fact, for his warm, genial physical presence had indeed been replaced by the icy stillness of death. I remember Franz Riklin, for instance, breaking down when he heard the news and crying like a child, although in our long friendship I never knew him shed another tear. ~Barbara Hannah, Jung: His Life and His Work, Page 250

Jung had died so exactly at the right time, and his death was such a natural event, that we were able to pull ourselves together, to go on with our own lives and the life of the institute by the next morning. ~Barbara Hannah, Jung: His Life and His Work, Page 250

Had Jung died on one of the earlier occasions of illness, I am sure we should have felt his death to be a far more brutal catastrophe. I realized vividly how mercifully the unconscious had prepared us and how well Jung himself had taught us to stand on our own feet. ~Barbara Hannah, Jung: His Life and His Work, Page 250

The C. G. Jung Institute carried on as Jung would have wished. It shut its doors only for one day: Friday, June 9, the day of the funeral. ~Barbara Hannah, Jung: His Life and His Work, Page 250

A good deal of pressure was brought to bear on the family to hold the service in Zürich, in the cathedral or the Fraumünster. I am glad to say they remained firm and held it in their own village church. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Many people came from great distances, such as Fowler McCormick from Chicago, but Küsnacht church is exceptionally large and, although there were crowds of people, everyone found a seat. ~Barbara Hannah, Jung: His Life and His Work, Page 251

As time went on and Jung continued to appear in dreams and active imagination, just as he had done in his lifetime, one did indeed realize that the rhizome—or No. 2 personality—seemed completely unchanged by death. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Death is indeed a paradox, as Jung himself had realized so vividly on his way back from the Tessin after his mother’s death. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Not that there is anything parapsychological or spiritualistic concerned; we simply cannot tell how much the individual Jung is involved, for, in his present No. 2 personality, he is utterly beyond our experience or comprehension. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Perhaps the help comes from an archetype that Jung’s whole life and teaching has constellated so strongly that in dreams it often appears in his form or speaks with his voice. ~Barbara Hannah, Jung: His Life and His Work, Page 251

When I stood by his [Jung’s] infinitely peaceful and yet very remote dead body, I could only say “Thank you” again and again. And that is how I still feel toward this life which was lived so fully and that we were privileged to know: a profound and boundless gratitude. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Jung reported in Memories that he could hardly have survived the first months after his wife’s death if he had not constantly worked at carving his stone tablets. ~Barbara Hannah, Jung: His Life and His Work, Page 235

There were three of these tablets [At Bollingen] and on them he carved the names of his paternal ancestors. ~Barbara Hannah, Jung: His Life and His Work, Page 235

This fact entirely refutes the theory that he believed as an outer fact, that his grandfather was the illegitimate son of Goethe, for in that case the Jung family line would have broken off with his grandfather and been replaced by Goethe’s family tree. ~Barbara Hannah, Jung: His Life and His Work, Page 235

When I was working on the stone tablets, I became aware of the fateful links between me and my ancestors. I feel very strongly that I am under the influence of things or questions which were left incomplete and unanswered by my parents and grandparents and more distant ancestors. ~Barbara Hannah, Jung: His Life and His Work, Page 235

It often seems as if there were an impersonal karma within a family, which is passed on from parents to children. It has always seemed to me that I had to answer questions which fate had posed to my forefathers, and which had not yet been answered, or as if I had to complete, or perhaps continue, things which previous ages had left unfinished. ~Barbara Hannah, Jung: His Life and His Work, Page 235

When he was younger, his [Jung] room was often so cold visitors needed a fur coat to keep from shivering. ~Barbara Hannah, Jung: His Life and His Work, Page 235

At this time, whenever Jung did not go for a drive on Saturday mornings, I used to join him for an hour or so in his garden room, while he worked on his stones. ~Barbara Hannah, Jung: His Life and His Work, Page 235

Some of the best conversations I ever had with him took place while he [Jung] was engaged in carving stone or cutting wood. ~Barbara Hannah, Jung: His Life and His Work, Page 235

Whenever he [Jung] needed to give his full mind to what he was doing, he would ask for silence, but on the whole the work seemed to free his mind, so that he thought particularly deeply and always seemed glad to talk of the thoughts with which he was occupied at the time. ~Barbara Hannah, Jung: His Life and His Work, Page 235

But in those last years, Marie-Louise and I (and probably others of his pupils) learned that it was not at all a good plan to speak to him of outer difficulties. ~Barbara Hannah, Jung: His Life and His Work, Page 235

Ruth [Bailey] had arrived from England within a week of Emma Jung’s death and had taken the household, and all the arrangements for Jung’s external well-being, into her capable hands. ~Barbara Hannah, Jung: His Life and His Work, Page 235

In those first months, she [Ruth Bailey] revealed herself as being able to leave him alone while giving him that complete security on the physical side which is one of the chief needs of old age. ~Barbara Hannah, Jung: His Life and His Work, Page 236

He [Jung] was quite willing to face the fact that it was in a way a merciful fate that had forced him to survive both Toni and Emma, because, as he proved in the five and a half years that elapsed before his own death, he was able to go on creatively with his life and his individuation process after losing them. I think it is doubtful whether either of them could have done this. ~Barbara Hannah, Jung: His Life and His Work, Page 236

I saw a good deal of Emma while Jung was in India and witnessed how terribly she missed him and how much she depended upon him. ~Barbara Hannah, Jung: His Life and His Work, Page 236

Toni, moreover, had openly declared, from the beginning of my friendship with her, that on no account did she want to survive Jung, but they were both [Emma & Toni] very courageous women, and would certainly have faced life without him, each to the best of her ability. ~Barbara Hannah, Jung: His Life and His Work, Page 236

Marianne Niehus, especially, looked after him [Jung] devotedly whenever Ruth had to go to England. ~Barbara Hannah, Jung: His Life and His Work, Page 236

It was a very hard winter, with intense cold coming late; since the sap was already up in the trees, this led to the loss of many of them. Jung lost one of the two box bushes by his front door, much of his bamboo, and the clematis which grew so luxuriantly in the courtyard at Bollingen. The temperature was far below freezing. The vine over the front door at the Tower produced a curious red sap which ran down over Jung’s crest. He felt this was a strange synchronicity, so soon after Emma’s death, as if the vine were weeping tears of blood. But before these were finished and put into their places, he carved a stone in memory of his wife, which was placed in front of the covered loggia at his Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 236

After my wife’s death in 1955, I felt an inner obligation to become what I myself am. To put it in the language of the Bollingen house, I suddenly realized that the small central section which crouched so low, so hidden, was myself! I could no longer hide myself behind the “maternal” and the “spiritual” towers. So, in that same year, I added an upper story to this section, which represents myself, or my ego-personality. Earlier, I would not have been able to do this, I would have regarded it as presumptuous self-emphasis. Now it signified an extension of consciousness achieved in old age. With that the building was complete. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Now Jung realized that there was something lacking in the psychic wholeness, himself or his ego personality, which now signified “an extension of ego consciousness achieved in old age.” ~Barbara Hannah, Jung: His Life and His Work, Page 237

There were secondary concrete advantages also: he usually did his [Jung] writing afterward in the new room, which could be well heated and which was very much more spacious and airy than the small study below it, where he had heretofore always worked when in the house since it was built in 1927. ~Barbara Hannah, Jung: His Life and His Work, Page 237

One feel too grateful to Ruth Bailey for her courage in this respect, for she was often there alone with him, when it would have been very difficult for her to get help should he have been ill. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Since he [Jung] always had said he would like to die at Bollingen, she was determined to make it possible for him to follow his own instinct and to do just what he liked in this respect, whether they were at Bollingen or Küsnacht. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Another way in which Ruth showed extraordinary courage was in letting him sail his [Jung] boat, often going out alone with him on the lake, leaving him to manage the boat. ~Barbara Hannah, Jung: His Life and His Work, Page 237

It was a great pleasure to him to be able to do this [Sailing], for it was one of the many things he had had to sacrifice after his illness in 1944, though he resumed several of these activities in old age. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Ruth did all this [Sailing with Jung] so gallantly that, though I knew her well, I did not realize for a long time how afraid she had been sometimes in the depth of her own soul. ~Barbara Hannah, Jung: His Life and His Work, Page 237

The three tablets with the names of Jung’s ancestors and his descendants in the direct male line until his son’s sons had meanwhile been completed and erected in the covered loggia by the spring of 1957. ~Barbara Hannah, Jung: His Life and His Work, Page 238

The first tablet begins with the Delphic oracle, “Called or not called, God will be present,” that Jung also carved over his front door at Küsnacht and near the door of the original Tower in 1923. ~Barbara Hannah, Jung: His Life and His Work, Page 238

These tablets [Bollingen] represent innumerable hours of work over many months, for every word is carved in stone. But when they were in place, Jung felt the task was not yet completed. ~Barbara Hannah, Jung: His Life and His Work, Page 238

He [Jung] turned his attention to the ceiling [Bollingen], which he had decided to decorate with paintings of his own crest and those of his wife and his sons-in-law. ~Barbara Hannah, Jung: His Life and His Work, Page 238

Being able to help in such work [at Bollingen] was always the greatest pleasure to Marie-Louise, but she had always longed for some ground of her own, on which she could build the house of her dreams. ~Barbara Hannah, Jung: His Life and His Work, Page 238

Although very grateful to Linda Fierz for leaving us the Gastrecht of her house and mindful of the privilege of being so close to Jung’s Tower, this longing did not leave her. Then in the autumn of 1957, Jung’s son, Franz, told her of some ground for sale in Bollingen, which he thought would be suitable, on the hill about a mile from Jung’s Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 238

He [Jung] walked about it, then stood still, looking at the beautiful view, and said to Marie-Louise: “Go and buy it [Land at Bollingen] at once.” As we drove down the hill, he added: “But you must not build an ordinary house there, it must be a Tower.” ~Barbara Hannah, Jung: His Life and His Work, Page 238

Marie-Louise gave herself at once to designing her Tower, professionally supported by Franz Jung, who was its architect. ~Barbara Hannah, Jung: His Life and His Work, Page 238

But at first, as the whole enterprise would take the last penny she had, she thought she must wait a few years before building [Her Tower]. Jung would hear nothing of such procrastination and told her she would regret every moment she waited. ~Barbara Hannah, Jung: His Life and His Work, Page 238

At first Marie-Louise built her Tower as a hermitage. ~Barbara Hannah, Jung: His Life and His Work, Page 238

I also did not feel at all ready to give up staying at the Fierz house, which had one disadvantage, however: Jung refused to let me stay there alone (on account of possible breaking in) unless I could shoot. ~Barbara Hannah, Jung: His Life and His Work, Page 238

But as her [Von Franz] wish for solitude slowly decreased, and as I found I could get down to Jung’s Tower easily to help Ruth, we gradually stayed there more and more, especially since Jung was rarely at Bollingen during the last year of his life. ~Barbara Hannah, Jung: His Life and His Work, Page 238

He [Jung] told me once that being unable to go for long walks in the mountains was one of the greatest trials of his old age. ~Barbara Hannah, Jung: His Life and His Work, Page 238

The only restriction that his [Jung] health and age put on these expeditions was that they never spend the night, or even stop for lunch or supper, in a very high place. ~Barbara Hannah, Jung: His Life and His Work, Page 239

There was little that would tempt Jung away from his beloved Bollingen, but in his last years these drives often made him leave it, for as much as a week or even longer. ~Barbara Hannah, Jung: His Life and His Work, Page 239

His [Jung] companions on these drives were Ruth Bailey and of course Fowler McCormick Fowler and Ruth got on very well indeed; although they met for the first time only in 1952, they rapidly became great friends. ~Barbara Hannah, Jung: His Life and His Work, Page 239

Ruth [Bailey] had never been analyzed and Jung once told me that this was very restful to him. “I do not have to worry about making her more conscious,” he once said, “as I always have before with everybody round me.” ~Barbara Hannah, Jung: His Life and His Work, Page 239

Fowler had some analysis and had made efforts to read all of Jung’s books, still Jung also felt under no obligation to make him more conscious, since he had not analyzed him himself for many years. ~Barbara Hannah, Jung: His Life and His Work, Page 239

As a boy he [Jung] had recognized “God’s world” most particularly in the mountains, a world behind which one feels the presence of the unus mundus. ~Barbara Hannah, Jung: His Life and His Work, Page 239

She [Ruth] did any nursing he [Jung] required without—and this was very important to him—ever fussing over him or curtailing his liberty. ~Barbara Hannah, Jung: His Life and His Work, Page 239

When Jung wrote the preface to the Mysterium Coniunctionis in October, 1954, he began it by expressly stating that it was his last book. ~Barbara Hannah, Jung: His Life and His Work, Page 239

It came as the result of many questions concerning the future which had been asked him, especially by Carleton Smith, who drew it to the attention of the Atlantic Monthly Press. ~Barbara Hannah, Jung: His Life and His Work, Page 239

This was sometimes much increased by letters from his translator, also from the editors, but much less as they restricted themselves for the most part to one long meeting a year. ~Barbara Hannah, Jung: His Life and His Work, Page 240

I do not know when and why the title was changed from the German Present and Future to the English The Undiscovered Self. ~Barbara Hannah, Jung: His Life and His Work, Page 240

It was, it seems to me, very touching that most of what Jung wrote in these last five years was full of anxious concern for the future of the world. ~Barbara Hannah, Jung: His Life and His Work, Page 240

Most people are inclined to think that what happens after their death will no longer concern them but, though he knew he had only a short time to live, Jung had a love of humanity which made him more, rather than less, concerned with its fate after his death. ~Barbara Hannah, Jung: His Life and His Work, Page 240

The non-Communist world is just as bad in this respect as the people on the other side of the curtain. Our churches also proclaim the valuelessness of the individual, in comparison with the congregation, and organize and believe “in the sovereign remedy of mass action.” ~Barbara Hannah, Jung: His Life and His Work, Page 240

Are not Jesus and Paul prototypes of those who, trusting their inner experience, have gone their individual way in defiance of the world? ~Carl Jung, Jung: His Life and His Work, Page 240

Very shortly after finishing The Undiscovered Self, Jung turned his attention to writing A Modern Myth of Things Seen in the Sky. ~Barbara Hannah, Jung: His Life and His Work, Page 241

Since Jung had actually expressed skepticism in the interview [Face to Face] as to the physical existence of the saucers, he wrote a correcting statement to the United Press; but this time, as he expressed it, “the wire went dead.” ~Barbara Hannah, Jung: His Life and His Work, Page 241

Actually he [Jung] himself was much less interested in whether they existed physically than in the undeniable fact that many people, all over the world, were seeing round objects in the sky. ~Barbara Hannah, Jung: His Life and His Work, Page 241

“As a psychologist, I am not qualified to contribute anything useful to the question of the physical reality of UFOs I can concern myself only with their undoubted psychic aspect.” ~Carl Jung, Jung: His Life and His Work, Page 241

History has taught us to expect exceedingly fateful events at the end of each Platonic month (approximately two thousand years) as the Spring sign leaves one astrological sign and enters another.  ~Barbara Hannah, Jung: His Life and His Work, Page 241

Jung had already spoken at some length in a seminar in 1929 of the great changes and upheavals that were to be expected as the age of the Fishes ended heeded the warning in “Wotan,” he had little or no hope that he would be heard again. ~Barbara Hannah, Jung: His Life and His Work, Page 241.

He [Jung] realized fully that this warning would not only be “exceedingly unpopular but come perilously close to those turbid fantasies which becloud the minds of world improvers and other interpreters of ‘signs and portents.’”  ~Barbara Hannah, Jung: His Life and His Work, Page 242

It seems to me that far too few people have read this [Undiscovered Self] paper of Jung’s and have thus missed his “warning.” ~Barbara Hannah, Jung: His Life and His Work, Page 242

Moreover, the fact, which history teaches us, that similar phenomena appear at the end of every astrological age links us with the past in a reassuring way. ~Barbara Hannah, Jung: His Life and His Work, Page 242

In the winter of 1957–58 the C. G. Jung Institute organized one of its lecture series for a wider public. The general theme of this series was “Conscience” and the lectures were given, from the standpoint of several well-known professors. Jung was persuaded to write a paper called “A Psychological View of Conscience.”  ~Barbara Hannah, Jung: His Life and His Work, Page 242

The reader will remember the agony the boy Jung went through in trying to avoid the blasphemous thought. Yet it was just this thought that he had regarded as “the sin against the Holy Ghost, which cannot be forgiven,” which was followed by his first experience of the miracle of grace. ~Barbara Hannah, Jung: His Life and His Work, Page 243

From 1956 onward, however, a great deal of pressure from outside was brought to bear on him [Jung] to give his attention to an autobiography. ~Barbara Hannah, Jung: His Life and His Work, Page 243

Since he [Jung] knew that Marie-Louise von Franz would be capable of the task (I even heard him say, after listening to a lecture of hers, that she was the only one of his pupils who fully understood his ideas), he handed over to her the notes he had made on the subject, with the request that she undertake the research and eventually write the book. ~Barbara Hannah, Jung: His Life and His Work, Page 243

An autobiography is so difficult to write because we possess no standards, no objective foundation, from which to judge ourselves. There are really no proper bases for comparison. I know that in many things I am not like others, but I do not know what I really am like. ~Carl Jung, Jung: His Life and His Work, Page 244

Later Jung found, however, that it was impossible for anyone to write his “personal myth,” so he wrote the first three chapters of Memories, Dreams, Reflections himself. ~Barbara Hannah, Jung: His Life and His Work, Page 244

These and Chapter 12, “Late Thoughts” and “Retrospect,” were, as far as I know, all of his autobiography that he wrote entirely himself, but he told me that he went through, added to, and corrected all the rest of the manuscript very carefully, so that the book forms a most meaningful whole. ~Barbara Hannah, Jung: His Life and His Work, Page 244

In 1959 the British Broadcasting Corporation began to put pressure on Jung to allow himself to be interviewed by John Freeman for its series of famous living people called “Face to Face.” ~Barbara Hannah, Jung: His Life and His Work, Page 244

Not only did John Freeman come to Zürich to make Jung’s acquaintance in the spring, but a representative—Mrs. Branch—was sent during the Whitsun holidays to interview all the people whom the B.B.C. knew were intimate with Jung.  ~Barbara Hannah, Jung: His Life and His Work, Page 244

Although John Freeman and everyone else concerned were as considerate as possible, it was nevertheless a tiring ordeal for Jung at eighty-four. ~Barbara Hannah, Jung: His Life and His Work, Page 244

The actual filming [Face to Face] took the whole morning and they were not finished until about 2 P.M. ~Barbara Hannah, Jung: His Life and His Work, Page 244

When I asked him [Jung] beforehand if he would not find it too tiring, he said he felt it must be done; there would be so many conflicting reports about him after his death that people must have the chance to see him, in order to judge for themselves. ~Barbara Hannah, Jung: His Life and His Work, Page 244

Indeed, above all, the “Face to Face” television interview and Memories, Dreams, Reflections give people who did not know him personally the best chance to “judge for themselves.” ~Barbara Hannah, Jung: His Life and His Work, Page 244

Jung went to Bollingen very often during these years to recover from all these efforts. In fact, he still did a great deal of his writing while he was there, and he still carved images and chiseled inscriptions. ~Barbara Hannah, Jung: His Life and His Work, Page 244

As late as 1958 he [Jung] carved, on the west outer wall of the original Tower, the figure of a woman extending her hands toward the udder of a mare. Behind her, a bear (also a female) is rolling a round sphere toward her back. Over the woman, he chiseled the words: “May the light I carried in my womb arise. 1958.” ~Barbara Hannah, Jung: His Life and His Work, Page 244

Astrologically, as Jung often pointed out, we are entering the age of Aquarius and, dark as our times seem, a new light and living water may yet arise from them. ~Barbara Hannah, Jung: His Life and His Work, Page 245

The year of convalescence, after Jung’s severe illness in 1944, when he was strictly rationed as to the amount of time he might work, expired almost simultaneously with the end of the war in Europe. ~Barbara Hannah, Jung: His Life and His Work, Page 207

After the illness a fruitful period of work began for me. A good many of my principal works were written only then. The insight I had had, or the vision of the end of all things, gave me the courage to undertake new formulations. I no longer attempted to put across my own opinion but surrendered myself to the current of my thoughts.  Thus one problem after the other revealed itself to me and took shape. ~Barbara Hannah, Jung: His Life and His Work, Page 207

This last long book of his is comparable to Faust in the life of Goethe who used to call it his “main business” to which he always returned. ~Barbara Hannah, Jung: His Life and His Work, Page 207

With very rare exceptions he no longer took new cases, but he gave many single interviews to people who came to him from afar, and he made his regular pupils, who were still in analysis, stand much more on their own feet, seeing them only when they were really unable to find their way for themselves. ~Barbara Hannah, Jung: His Life and His Work, Page 207

One of the first short articles he wrote after the war was entitled “After the Catastrophe” and was published in a Swiss magazine in 1945. ~Barbara Hannah, Jung: His Life and His Work, Page 207

This was the first time since “Wotan” in 1936 that Jung had written on contemporary events. ~Barbara Hannah, Jung: His Life and His Work, Page 207

During these years I saw Jung most frequently on walks, and rereading my notes of our conversations on these walks, I see that he often emphasized, perhaps even more than before his illness, the necessity of always looking for the opposite to everything. ~Barbara Hannah, Jung: His Life and His Work, Page 207

The Nazis tried and now the Communists are trying to blot out consciousness, which can be attained only by the free individual, and we must do all we can to compensate for this disastrous fact. ~Barbara Hannah, Jung: His Life and His Work, Page 208

Jung said that we do not fully live in the opposites: individual—collective. We live, rather, he said, “only on the fringe of collectivism and avoid the mainstream of events as much as possible. I am very conscious indeed that in this we are one-sided.” ~Barbara Hannah, Jung: His Life and His Work, Page 208

Jung was deeply shocked when he saw how unconscious many of his earlier pupils had become as they slowly returned after the war from their war-torn countries. ~Barbara Hannah, Jung: His Life and His Work, Page 208

“You cannot individuate on Everest,” he often said, pointing out that our relationships to other individuals and to collectivity are just as important as the work on ourselves. ~Barbara Hannah, Jung: His Life and His Work, Page 208

“It is impossible, on meeting Dr. Jung, not to be struck by the tremendous force that emanates from him.” ~Barbara Hannah, Jung: His Life and His Work, Page 208

As Jung began to realize that “the current of his thought”—to which after his illness he was able to surrender fully—was not going straight on with the absorbingly interesting subject of the union of the opposites, he realized that something must be done to meet the constant demands on him to say something about the transference, a subject he had so far mentioned very little in his writings. ~Barbara Hannah, Jung: His Life and His Work, Page 208

In this work, Jung took a series of pictures from the Rosarium Philosophorum and used them as a thread of Ariadne to guide him in the difficult task of showing the reader how the process of individuation develops in a really deep analysis and how the relationship between analyst and analysand gradually finds its right form as the impersonal—one could say divine—elements are recognized and freed, so that they no longer obscure the situation by projection in the so-called transference. ~Barbara Hannah, Jung: His Life and His Work, Page 209

At the same time, this quaternity—analyst and analysand, anima and animus—represents the totality, which is often the first opportunity the analysand has of seeing his own totality: the Self. ~Barbara Hannah, Jung: His Life and His Work, Page 209

The Psychology of Transference is probably difficult for the general reader to understand; indeed, it cannot be understood by the intellect alone for the quaternity described is also highly irrational and beyond our comprehension. ~Barbara Hannah, Jung: His Life and His Work, Page 209

Looked at in this light, the bond established by the transference—however hard to bear and however incomprehensible it may seem—is vitally important not only for the individual but also for society, and indeed for the moral and spiritual progress of mankind. So, when the psychotherapist has to struggle with difficult transference problems, he can at least take comfort in these reflections. He is not just working for this particular patient, who may be quite insignificant, but for himself as well and his own soul, and in so doing he is perhaps laying an infinitesimal grain in the scales of humanity’s soul. Small and invisible as this contribution may be, it is yet an opus magnum, for it is accomplished in a sphere but lately visited by the numen, where the whole weight of mankind’s problems has settled. The ultimate questions of psychotherapy are not a private matter—they represent a supreme responsibility. ~Barbara Hannah, Jung: His Life and His Work, Page 209

He [Jung] mentioned at the beginning of The Psychology of Transference that what he was going to say about transference and the whole development of the individuation process applied only to those few cases who are destined to go through with that process. ~Barbara Hannah, Jung: His Life and His Work, Page 210

Jung’s health continued to improve steadily, although after such a severe infarct his heart did not allow any liberties. High altitudes, for instance, were forbidden, and this kept him [Jung] for two or three years from his beloved mountains. ~Barbara Hannah, Jung: His Life and His Work, Page 210

When I say he [Jung] drove over passes, I mean he was driven over them, for he did not drive a car after the Second World War. This was a great deprivation for him; but, much as he wanted the freedom that driving his own car gave him, he felt it would not be a reasonable thing to do, considering his age—he was a year over seventy before we were given any gasoline—and the condition of his heart. ~Barbara Hannah, Jung: His Life and His Work, Page 210

In the autumn of 1946 Winston Churchill paid a visit to Switzerland. He was enthusiastically received by the Swiss, who looked upon him as the saviour of Europe. ~Barbara Hannah, Jung: His Life and His Work, Page 210

There was a curious unconscious bond between Churchill and Jung: the latter used to dream of the former every time Churchill approached the Swiss border during the war, although of course Jung never knew Churchill had been there until it was a            papers later. ~Barbara Hannah, Jung: His Life and His Work, Page 210

While Churchill was in Switzerland, Jung met him socially twice: at a luncheon garden party near Berne, and at a big evening banquet near Zürich. On the first occasion Jung found himself escorting Mary Churchill, whom he admired and enjoyed very much. He said that she had a most rare, almost royal quality and something of the greatness of her father. ~Barbara Hannah, Jung: His Life and His Work, Page 210

It was during that year that he encouraged Marie-Louise von Franz and myself to take a flat together. He [Jung] always tried to encourage his pupils not to live alone and, if they were not married, to share a house or flat with someone of the same sex. ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] had had the feeling then that “there was something wrong with my attitude” and at first had felt in some way responsible for having broken his leg. ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] had spoken most confidently to both Marie-Louise and myself about being always there to help us, when each of us complained that we thought the other would be difficult. ~Barbara Hannah, Jung: His Life and His Work, Page 211

About December 16 he sent me a message that he was still suspended over the abyss and warning me against optimism; he added that the real trouble was in the sympathicus. ~Barbara Hannah, Jung: His Life and His Work, Page 211

After his illness he [Jung] told me that he was doubtful if he had really had a heart infarct. He again found himself confronted, like medicine men all over the world, with curing himself. ~Barbara Hannah, Jung: His Life and His Work, Page 211

Once again he said that he had an illness because he was faced with the mysterious problem of the hieros gamos (the mysterium coniunctionis). ~Barbara Hannah, Jung: His Life and His Work, Page 211

As some alchemists had to admit, that they never succeeded in producing the gold or the Stone, I cannot confess to have solved the riddle of the coniunctio mystery. On the contrary, I am darkly aware of things lurking in the background of the problem—things too big for horizons. ~Barbara Hannah, Jung: His Life and His Work, Page 211

These illnesses [Jung’s Infarct] were really the direct result of what Jung always called “the only unbearable torture of not understanding.” ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] had taught himself long before—at Basel University and Burghölzli—to face up to this torture, but, since the hieros gamos is so infinitely more incomprehensible than anything he was ever faced with in his life, it required at least two actual physical illnesses and the near neighborhood of death before he could understand it enough to go on with his book. ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] used to advise his pupils: “Say what you think once and, if no one listens, retire to your estates.” ~Barbara Hannah, Jung: His Life and His Work, Page 212

Another reason Jung himself started the C. G. Jung Institute can probably be found in a Mandaean text. It contains a conversation between John the Baptist and Christ, in which the former wants to keep the mysteries secret for, he maintains, people will not understand them and will thus destroy them. Christ, on the other hand, thinks they should be given to everybody, on behalf of those who will understand and profit by them. ~Barbara Hannah, Jung: His Life and His Work, Page 212

Jung used to point out that this represented the introverted and extraverted points of view and, just as the Mandaean conversation came to no conclusion, neither can the argument between introversion and extraversion, because both are right and valid points of view. ~Barbara Hannah, Jung: His Life and His Work, Page 212

In the autumn of 1947, Jung was extremely exhausted, as the result of all he had done toward the founding of the institute and other activities, so he went for the first of several holidays he took on the Rigi at about this time. This shows us how well he had recovered from his heart trouble of three years before, when all heights had been forbidden, for the hotel on the Rigi (Berghaus, Rigi-Staffel) was nearly five thousand feet above sea level. Since Bollingen was becoming very bad for Toni’s arthritis, he joined her and some other friends on the Rigi, of which she was very fond. They walked farther every day, and he came back proudly saying that they had even managed one three-hour walk to the hotel at Scheidegg, where they lunched and rested in the sun, and back. ~Barbara Hannah, Jung: His Life and His Work, Page 213

He [Jung] refused to let her [Toni] go on the curatorium, to the great surprise of many of her admirers and indeed of herself, though she admitted to me that the institute was not “her cup of tea!” ~Barbara Hannah, Jung: His Life and His Work, Page 213

Jung told me he did not want people who were too introverted on that board; they would not know how to deal with the world, and it would also be a great pity for very creative people to be on it since it would take far too much of their time and energy and give their thoughts a wrong direction. ~Barbara Hannah, Jung: His Life and His Work, Page 213

He still hoped that Toni might return to her writing toward the end of her life. She did indeed give many excellent courses of lectures in the institute, but, as mentioned earlier never got around to the book she would have been so well fitted to write. ~Barbara Hannah, Jung: His Life and His Work, Page 214

He [Jung] chose two medical doctors, C. A. Meier and Kurt Binswanger, and two extraverted women, Jolande Jacobi and Liliane Frey, for the other four members. [of Institute Board] ~Barbara Hannah, Jung: His Life and His Work, Page 213

It would indeed have been wrong to exclude her [Jacobi], for the idea of the institute had been originally hers, and it was she who had convinced Jung that an institute would eventually be founded, whether he gave his support or not. ~Barbara Hannah, Jung: His Life and His Work, Page 213

But Jung remained firm on this point, for he saw that the people who did the work must have the power, that anything else would lead to abuse of power, which was the great danger he feared in allowing his psychology to be given a worldly form like the institute. ~Barbara Hannah, Jung: His Life and His Work, Page 214

In January, 1950, Jung began to find the work as president [Of Institute] too tiring. He also felt he could no longer attend the meetings of the curatorium, so he arranged that his wife should represent him. ~Barbara Hannah, Jung: His Life and His Work, Page 214

1. A. Meier became president [of Institute], Emma Jung was elected in her own right as a member of the curatorium and as vice-president, and Jung became honorary president. ~Barbara Hannah, Jung: His Life and His Work, Page 214

Since Emma felt very much drawn to accepting this post—although all her life she had been reluctant to take on work of such an extraverted nature—Jung warmly encouraged her to do so. ~Barbara Hannah, Jung: His Life and His Work, Page 214

Moreover, he [Jung] had been very happy about Emma’s long study of the Grail and hoped that she would spend the evening of her life writing her book about it, whereas actually she cut it up more and more into material for seminars at the institute, and much, if not most, of her energy went into the affairs of the curatorium. ~Barbara Hannah, Jung: His Life and His Work, Page 214

I have often wondered whether it was a good plan for Emma to spend the last few years of her life on the curatorium. On the one hand, it developed a side of her that she had lived very little before; on the other hand, it took her away from breaking any more new ground in her studies on the Grail. ~Barbara Hannah, Jung: His Life and His Work, Page 214

She [Emma] gave just as much energy as before to her husband—I never heard him utter a word of complaint except to say that he heard rather too much about the institute—but she certainly, to my great regret, had much less time than before for her friends. ~Barbara Hannah, Jung: His Life and His Work, Page 214

After her death, Franz Riklin Jr. never tired of saying how much he missed her [Toni] at their meetings. ~Barbara Hannah, Jung: His Life and His Work, Page 214

He [Jung] also from time to time saw groups of students, but after the first two years nothing to do with the institute was allowed to interfere with his writing, for in all the seventeen years between his 1944 illness and his death his writing took precedence over everything else. ~Barbara Hannah, Jung: His Life and His Work, Page 215

He [Jung] could not deal adequately with the problem of the union of opposites until he had fully considered their history over the last two thousand years. ~Barbara Hannah, Jung: His Life and His Work, Page 215

This paper, as Jung said in his Preface, analyzes the psychological transition from antiquity to Christianity, whereas his own part of the book deals with the Christian era and tries to illuminate it by Christian, Gnostic, and alchemistic symbols of the Self. ~Barbara Hannah, Jung: His Life and His Work, Page 215

Astrologically, as is well known, the Christian era coincides exactly with “The Sign of the Fishes,” so the fish as the common symbol of Christ and the Devil is an image that Jung went into in great detail in many chapters. ~Barbara Hannah, Jung: His Life and His Work, Page 216

The fact that the fish is a symbol of Christ and the astrological designation of our era seems to point to a relationship between Christian symbolism and time. ~Barbara Hannah, Jung: His Life and His Work, Page 216

Jung had hardly finished Aion before he began to develop the same subject still further and wrote Answer to Job. ~Barbara Hannah, Jung: His Life and His Work, Page 216

Before we leave Aion, I should say that Jung told me that, from the reactions he had received, he thought Aion was the least understood of his books that had so far been published. ~Barbara Hannah, Jung: His Life and His Work, Page 216

Answer to lob is totally different from all of Jung’s other books, in that he did not write as usual in “a coolly objective manner” but gave a free rein for once to his “emotional subjectivity.” ~Barbara Hannah, Jung: His Life and His Work, Page 216

Right through his [Jung]life, as we have seen, he was deeply preoccupied by the piling up of evidence that evil must be regarded as part of God and not as something extraneous, for which man is wholly responsible. ~Barbara Hannah, Jung: His Life and His Work, Page 217

When, after the war, we heard the full horror of what had been done in the concentration camps, for example, almost everyone in Jung’s environment was at last also deeply moved by the same problem, and he felt the time had come to write openly about it, for, as he ended his preface, “What I am expressing is first of all my own personal view, but I know that I also speak in the name of many who have had similar experiences.” ~Barbara Hannah, Jung: His Life and His Work, Page 217

. . . it [the Self] assumes human shape in order to enter three-dimensional existence, as if someone were putting on a diver’s suit in order to dive into the sea. . . In earthly form it can pass through the experiences of the three-dimensional world, and by greater awareness take a further step toward realization. ~Carl Jung, Jung: His Life and His Work, Page 217

What else but unconsciousness of what He was doing would explain or excuse God’s listening to the libels of His dark son, Satan, against Job, and delivering the latter entirely into the former’s hand to torment in any way he chose, with the single condition that he not be killed? ~Barbara Hannah, Jung: His Life and His Work, Page 217

Ever since John the apocalyptist experienced for the first time (perhaps unconsciously) that conflict into which Christianity inevitably leads, mankind has groaned under this burden: God wanted to become man, and still wants to. That is probably why John experienced in his vision a second birth of a son from the mother Sophia, a divine birth which was characterized by a conjunctio oppositorum and which anticipated the filius sapientiae, the essence of the individuation process. This was the effect of Christianity on a Christian of early times, who had lived long and resolutely enough to be able to cast a glance into the distant future. ~Barbara Hannah, Jung: His Life and His Work, Page 218

Jung pointed out how accurately John prophesied our present age, which may even come to surpass the horrors in the Revelation if the atom bomb, for example, is used; and that the only answer to such dangers lies in doing all we can to assist God to become man, and thus more conscious. ~Barbara Hannah, Jung: His Life and His Work, Page 218

This dogma [Assumption] is in every respect timely. In the first place it is a symbolical fulfilment of John’s vision. Secondly, it contains an allusion to the marriage of the Lamb at the end of time, and, thirdly, it repeats the Old Testament anamnesis of Sophia. These three references foretell the incarnation of God. The second and third foretell the Incarnation in Christ, but the first foretells the Incarnation in creaturely man. ~Barbara Hannah, Jung: His Life and His Work, Page 218

Everything now depends on man: immense power of destruction is given into his hand, and the question is whether he can resist the will to use it and can temper his will with the spirit of love and wisdom. He will hardly be capable of doing so on his own unaided resources. He needs the help of an “advocate” in heaven, that is, of the child that is caught up to God and who brings the “healing” and making whole of the hitherto fragmentary man. ~Barbara Hannah, Jung: His Life and His Work, Page 218

The behavior of the latter, infinitely the more powerful factor, . . .cannot be investigated at all without the interaction of the observing consciousness. Therefore the question as to whether the process is initiated by consciousness or by the archetype can never be answered; unless, in contradiction to experience, one either robbed the archetype of its autonomy or degraded consciousness to a mere machine. We find ourselves in best agreement with psychological experience if we concede to the archetype a definite measure of independence, and to consciousness a degree of creative freedom proportionate to its scope. ~Barbara Hannah, Jung: His Life and His Work, Page 218

That is to say, even the enlightened person remains what he is, and is never more than his own limited ego before the One who dwells within him, whose form has no knowable boundaries, who encompasses him on all sides, fathomless as the abysms of the earth and vast as the sky. ~Carl Jung, Jung: His Life and His Work, Page 218

Probably no book of Jung’s has attracted more attention than Answer to Job. ~Barbara Hannah, Jung: His Life and His Work, Page 218

In the paperback edition, it [Answer to Job] has been a bestseller in the United States, so that the close of his preface, in which he said that, although he was primarily expressing his own personal views, he knew that he was also speaking “in the name of many others who have had similar experiences,” turned out to be true on a far larger scale than he ever expected. ~Barbara Hannah, Jung: His Life and His Work, Page 219

Therefore, though both Answer to Job and “Synchronicity” were published in the same year (1952), the former had been completed some time before the latter was begun. ~Barbara Hannah, Jung: His Life and His Work, Page 219

There was a lively discussion but, when it was drawing to an end, Jung remarked: “Well, every one of you has discussed synchronicity from the standpoint of cause and effect. Not one of you has thought synchronistically!” ~Barbara Hannah, Jung: His Life and His Work, Page 219

Jung therefore returned to his basic argument: synchronistic events only take place when the experimenter has a strong emotional participation with his experiment. ~Barbara Hannah, Jung: His Life and His Work, Page 220

It is only the ingrained belief in the sovereign power of causality that creates intellectual difficulties and makes it appear unthinkable that causeless events exist or could ever occur. But if they do, then we must regard them as creative acts, as the continuous creation of a pattern that exists from all eternity, repeats itself sporadically, and is not derivable from any known antecedents. We must of course guard against thinking of every event whose cause is unknown as “causeless.” This, as I have already stressed, is admissible only when a cause is not even thinkable. . . . This is necessarily the case when space and time lose their meaning or have become relative, for under those circumstances a causality which presupposes space and time for its continuance can no longer be said to exist and becomes altogether unthinkable. For these reasons it seems to me necessary to introduce, alongside space, time, and causality, a category which not only enables us to understand synchronistic phenomena as a special class of natural events, but also takes the contingent partly as a universal factor existing from all eternity, and partly as the sum of countless individual acts of creation occurring in time. ~Barbara Hannah, Jung: His Life and His Work, Page 220

In the autumn of 1955 Marie-Louise received a letter from Korvin, Count of Krasinski, a Benedictine monk who had studied local medicine in Tibet, asking her for an explanation of synchronicity. ~Barbara Hannah, Jung: His Life and His Work, Page 220

While Jung was writing his paper on synchronicity, he also carved the face of the laughing trickster in the west wall of the original Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 220

The manikin which Jung had carved when he was nine years old and which had made him feel secure, without “the tormenting sense of being at odds” with himself, thus came back to him as the Telesphoros of Asklepios in his most important stone when he was seventy-five years old. ~Barbara Hannah, Jung: His Life and His Work, Page 222

Jung often used to say that if our civilization perished it would be more due to stupidity than to evil. ~Barbara Hannah, Jung: His Life and His Work, Page 223

“I have never been old before so I don’t know how one grows old!” ~Carl Jung, Jung: His Life and His Work, Page 223

He [Jung] gave up a burning wish to learn Chinese only when his studies in alchemy convinced him that he could never find the time to learn that most difficult of all languages. ~Barbara Hannah, Jung: His Life and His Word, Page 173

By 1937 he [Jung] had somehow found time to read a great deal “about Indian philosophy and religious history,” and he “was deeply convinced of the value of Oriental wisdom.” ~Barbara Hannah, Jung: His Life and His Word, Page 173

I do not know if Jung cast an I Ching for this journey, as he had before going to Africa, but I certainly got the impression, when I saw him for the last time before he departed, that he was reckoning with the possibility that he might not return. ~Barbara Hannah, Jung: His Life and His Word, Page 174

Jung was sixty-two at this time and already considerably detached from life, although at the same time he still gave himself to it completely. ~Barbara Hannah, Jung: His Life and His Word, Page 174

“India affected me like a dream, for I was and remained in search of myself, of the truth peculiar to myself.” ~Carl Jung, Jung: His Life and His Word, Page 174

He [Jung] even called the journey to Indian an intermezzo in that study, and he took with him a large volume, the first of the Theatrum Chemicum, and read it from beginning to end before he returned. ~Barbara Hannah, Jung: His Life and His Word, Page 174

Readers familiar with the Mysterium Coniunctionis will remember that Jung quoted Dorn at considerable length in the last chapter, “The Conjunction,” because Dorn had seen deeper and knew more of alchemy’s subjective side than any of the other alchemists. ~Barbara Hannah, Jung: His Life and His Word, Page 174

“India gave me my first experience of an alien, highly differentiated culture.” ~Carl Jung, Jung: His Life and His Word, Page 174

“I could not digest India, and that is why I had to be so ill in Calcutta.” ~Carl Jung, Jung: His Life and His Word, Page 174

He [Jung] had been enormously struck in India by the skillful behavior of the Indian woman and by the fact that she really lived by her Eros principle, and thereby giving the men in her environment the opportunity to live their principle, supported on the feeling side by every woman they met, instead of—as is all too general in Europe—being douched with cold water from breakfast time on. ~Barbara Hannah, Jung: His Life and His Word, Page 175

I realized painfully at the time, however, that it is unfortunately a fact that Western woman is going through a stage in which it is very difficult for her to live by her own principle, Eros. ~Barbara Hannah, Jung: His Life and His Word, Page 176

Masculinity means knowing what one wants and doing what is necessary to achieve it. Once this lesson has been learned it is so obvious that it can never again be forgotten without tremendous psychic loss. ~Carl Jung, Jung: His Life and His Word, Page 176

“When she still wears her national Tracht (costume), European woman dresses very meaningfully, if never quite so successfully as her Indian sister. But now that she has opened the door to greater consciousness, she can never shut it again “without tremendous psychic loss.” ~Barbara Hannah, Jung: His Life and His Word, Page 176

One fact indeed rose from the very deepest levels of all: [He] grasped the life of Buddha as the reality of the Self which had broken through and laid claim to a personal life. [Jung had already realized much the same in regard to Christ.] ~Barbara Hannah, Jung: His Life and His Word, Page 176

Evil has become a determinant reality. It can no longer be dismissed from the world by a circumlocution. We must learn how to handle it, since it is here to stay. How we can live with it without terrible consequences cannot for the present be conceived. ~Carl Jung, Jung: His Life and His Word, Page 178

Even before Jung went to India he had been very much impressed by the way the Indian has integrated this problem of evil into his spiritual life. ~Barbara Hannah, Jung: His Life and His Word, Page 178

Real life was always the most important thing of all to Jung, for he recognized it as the unique opportunity for the eternal Self to “enter three-dimensional existence.” ~Barbara Hannah, Jung: His Life and His Word, Page 179

Although the Indian sees the outline of the opposites far less clearly than we do, he undoubtedly lays far more emphasis on their union and for that reason has taken sexuality into his religion in a way completely unknown in the West.  ~Barbara Hannah, Jung: His Life and His Word, Page 179

The Indian realizes fully that sexuality is not just a personal matter between man and woman, but is also the meaningful symbol for the reconciliation of all the opposites that remain tom apart so disastrously in the West. ~Barbara Hannah, Jung: His Life and His Word, Page 179

Jung very often referred to the “Black Pagoda of Konarak,” to the obscene sculptures, and to the amazing remarks made to him by the pandit who was with him. These obscenities were there “as a means to achieve spiritualization.” ~Barbara Hannah, Jung: His Life and His Word, Page 179

It seems to me, however, that the main difference is that, in the West, we regard sexuality almost purely biologically, as a means of propagating the species and to further personal relationships between man and woman, whereas, in the East, it is (or was) regarded as belonging to the gods, a matter for them alone. ~Barbara Hannah, Jung: His Life and His Word, Page 179

Jung always said that the more primitive a people were, the less important sexuality was to them; it is no problem to them because it is not repressed as with us. Food, Jung used to say, is far more problematic to the primitive because it represents much more uncertainty. ~Barbara Hannah, Jung: His Life and His Word, Page 180

He [Jung] said that the dream was asking him: “What are you doing in India? Rather seek for yourself and your fellows the healing vessel, the servator mundi, which you urgently need. For your state is perilous: you are all in imminent danger of destroying all that centuries have built up.” ~Barbara Hannah, Jung: His Life and His Word, Page 180

He [Jung] had kept a record in writing of all he had experienced and had painted a great many pictures of the contents of the unconscious which he had seen, but he still had the feeling that things recorded only on paper did not yet have a real enough form. ~Barbara Hannah, Jung: His Life and His Work, Page 102
I had to achieve a kind of representation in stone of my innermost thoughts and of the knowledge I had acquired. Or, to put it another way, I had to make a confession of faith in stone. That was the beginning of the ‘Tower,’ the house which I built for myself at Bollingen. ~Carl Jung, Jung: His Life and His Work, Page 102
One of the first English doctors to come to Jung in Zürich was Godwin Baynes (always called Peter), who soon realized the value of Jungian psychology and, in spite of a rather checkered career, devoted his whole life to it, until his death during World War II. ~Barbara Hannah, Jung: His Life and His Work, Page 102

He [Peter Baynes] came to Jung originally because his first marriage had run on the rocks while he was in service abroad. ~Barbara Hannah, Jung: His Life and His Work, Page 102

One of the first tasks he [Baynes] undertook was the translation of Psychological Types into English, so that it was able to appear in 1923, soon after the first German publication, in 1920. ~Barbara Hannah, Jung: His Life and His Work, Page 102

Since Peter Baynes did not, at that time, know German very well, his translation of this volume has the advantage of being the only translation of any of Jung’s books into any language that Jung himself went through word for word. ~Barbara Hannah, Jung: His Life and His Work, Page 102

In many ways he [Peter] was the best assistant Jung ever had, for he was singularly free of a certain jealousy and a sense of inferiority that working with an outstanding man like Jung unfortunately seems to breed in other men, even those considerably younger. ~Barbara Hannah, Jung: His Life and His Work, Page 103

Peter Baynes once told me that beyond doubt his true vocation was to be Jung’s assistant, but his extraverted, open nature constantly involved him in other plans. ~Barbara Hannah, Jung: His Life and His Work, Page 103

He [Baynes] had meanwhile met and fallen in Jove with Hilda Davidson (niece of the then Archbishop of Canterbury) and had married her some time before returning to England. ~Barbara Hannah, Jung: His Life and His Work, Page 103

As far as Esther Harding remembered the seminar [Cornwall] was arranged by Constance Long probably assisted by Peter Baynes. ~Barbara Hannah, Jung: His Life and His Work, Page 103

The attendance [Cornwall Seminar] was small, only about twelve people, which must have been extremely pleasant for Jung. He always loved small groups and much regretted the fact that his seminars inevitably increased in size as time went on. ~Barbara Hannah, Jung: His Life and His Work, Page 103

Later, while in general practice, she [Eleanor Bertine] discovered Jung through his books. In 1920 she went to London to work with Constance Long, and thus came to attend the seminar at Sennen Cove. ~Barbara Hannah, Jung: His Life and His Work, Page 103

It was while she was in Zürich for the second time, in 1922, that she met the English doctor Esther Harding, and these two, together with Dr. Bertine’s old friend Kristine Mann, later founded the first Jungian group in New York. ~Barbara Hannah, Jung: His Life and His Work, Page 103

In the summer of 1968, the late Franz Riklin Jr., Marie-Louise von Franz, and I were invited from Zürich to give lectures at the celebrations for Esther Harding’s eightieth birthday on Bailey Island in Maine. ~Barbara Hannah, Jung: His Life and His Work, Page 103

I realized then—even more than before—how much the American group owed to the genuinely Jungian approach of Eleanor Bertine and Esther Harding. ~Barbara Hannah, Jung: His Life and His Work, Page 103-104

And I should like to record that shortly before his death, Jung mentioned with the greatest appreciation how well both of them [Eleanor Bertine & Esther Harding] had done. ~Barbara Hannah, Jung: His Life and His Work, Page 104

Even before the first (1920) English seminar in Cornwall, Jung was able to go where he “had longed to be: in a non-European country where no European language was spoken and no Christian conceptions prevailed, where a different race lived and a different historical tradition and philosophy had set its stamp upon the face of the crowd.” ~Barbara Hannah, Jung: His Life and His Work, Page 104

I had often wished to be able for once to see the European from outside, his image reflected back at him by an altogether foreign milieu. ~Carl Jung, Jung: His Life and His Work, Page 104

He [Jung] soon learned that what Europeans regard as “Oriental calm and apathy” is really only a mask. ~Barbara Hannah, Jung: His Life and His Work, Page 104

The desert and its oases are a world apart from the African cities, but it was the people who interested Jung most. ~Barbara Hannah, Jung: His Life and His Work, Page 104

felt cast back many centuries to an infinitely more naïve world of adolescents who were preparing, with the aid of a slender knowledge of the Koran, to emerge from their original state of twilight consciousness, in which they had existed from time immemorial, and to become aware of their own existence, in self-defence against the forces threatening them from the North. ~Carl Jung, Jung: His Life and His Work, Page 104

One vast cultural difference between the Moslem and Christian world dawned on Jung only some twenty years later when he visited the Taj Mahal in India. ~Barbara Hannah, Jung: His Life and His Work, Page 105

The beautiful Taj Mahal—built in A.D. 1632 by the Emperor Shah Jahan as the mausoleum of his favorite wife and in which he also was later buried—struck Jung as the most perfect temple of love ever erected. ~Barbara Hannah, Jung: His Life and His Work, Page 105

As he [Jung] sat, letting it speak to him, he realized that the Moslem religion is founded on the Eros principle, that is, the feminine principle of relationship, whereas Christianity, indeed, all the other great religions, are founded on the Logos principle, that is, the masculine principle of discrimination. ~Barbara Hannah, Jung: His Life and His Work, Page 105

He [Jung] pointed out that if we had lived in the time of Sophocles we would have realized “the great god Eros, god of relatedness” and also “Logos, the god of form.” ~Barbara Hannah, Jung: His Life and His Work, Page 105

He [Jung] explained that the principle of Logos does not produce logical or intellectual thinking, for Logos is an experience, a revelation. ~Barbara Hannah, Jung: His Life and His Work, Page 105

“Unless thy stone be thine enemy, thou will not attain to thy desire.” ~Carl Jung Quoting an Alchemist, Jung: His Life and His Work, Page 106

It is interesting that although the anima appeared first in her negative aspect (as is usual with most figures that represent some aspect of the unconscious) until now the Self had always appeared in a beneficent form to Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 107

I did not at the time have any glimmering of the nature of this archetypal experience and knew still less about the historical parallels. Yet though I did not then grasp the full meaning of the dream, it lingered in my memory, along with the liveliest wish to go to Africa again at the next opportunity. That wish was not to be fulfilled for another five years. ~Carl Jung, Jung: His Life and His Work, Page 107

There was an island off Schmerikon, at the end of the upper Lake of Zürich, on which he had spent a number of camping holidays and he was much taken with the idea of buying this island and building on it a stone representation of his “innermost thoughts and knowledge.” ~Barbara Hannah, Jung: His Life and His Work, Page 107

He [Jung] was disappointed when his efforts to buy this island [Schmerikon] failed. ~Barbara Hannah, Jung: His Life and His Work, Page 107

He [Jung] still much favored a bicycle as a means of getting about, though in the early days he usually used the railroad and walked from Bollingen station. ~Barbara Hannah, Jung: His Life and His Work, Page 108

Moreover, Toni was not a doctor, and—as she told me—Jung at first was anything but delighted at the idea of her becoming an analyst and discouraged it for some time. ~Barbara Hannah, Jung: His Life and His Work, Page 108

He [Jung] was afraid if she became an analyst she would do little writing. That turned out to be the case: she did write some excellent papers and lectures but they were few. ~Barbara Hannah, Jung: His Life and His Work, Page 108

She [Toni] replied she would rather have spent her lifetime helping other people than as an author; I cannot say that she altogether convinced me. It was a pity she could not combine the two forms of work. ~Barbara Hannah, Jung: His Life and His Work, Page 109

Mrs. Jung told me later that, though she had enjoyed it very much, she had been puzzled then and for some years afterward by the English. ~Barbara Hannah, Jung: His Life and His Work, Page 109

But unfortunately, in spite of anti-litter campaigns, there is a growing and deplorable tendency on the part of the public to ruin such places with orange peels, empty bottles, cigarette butts and the like, for nature has been neglected too long and this neglect is too deeply written in the blood of “Christian” man. ~Barbara Hannah, Jung: His Life and His Work, Page 110

Appreciation of the animal kingdom could hardly go further; evidently Christ himself thought that grace could be found most directly through the birds and fishes. ~Barbara Hannah, Jung: His Life and His Work, Page ~Barbara Hannah, Jung: His Life and His Work, Page 110

Jung always used to say that sexuality had two aspects: reproduction, which is carnal sexuality, but it can also be used to worship, so to speak, the god Eros, that is, relationship. ~Barbara Hannah, Jung: His Life and His Work, Page 110

Youth indulges far too much (as an enantiodromia from the too little of the Church) in carnal sexuality and hardly knows any longer that real relationship between the sexes exists or that it has anything to do with sexuality. ~Barbara Hannah, Jung: His Life and His Work, Page 110

The black and white problem is one of the worst that the United States has had to face, and very soon England will have exactly the same problem. ~Barbara Hannah, Jung: His Life and His Work, Page 110

These phenomena would never have developed so negatively had the Church not excluded the inferior man, so that the problem of our own shadow, which alone would qualify us to deal with what we call the inferior or underdeveloped man outside, has never been dealt with. ~Barbara Hannah, Jung: His Life and His Work, Page 110

Industry, for instance, has taken over the repression of creative fantasy, in the soul killing repetitive work it demands from the great majority of its employees. ~Barbara Hannah, Jung: His Life and His Work, Page 111

In the old building or carpentry trades, for instance, there was scope for creative fantasy, but in the modern factory there is none, only a deadly repetition of just the same work day after day. ~Barbara Hannah, Jung: His Life and His Work, Page 111

It is this monotony [Industrial] and mechanical treadmill that is largely to blame for the industrial troubles all over the world. ~Barbara Hannah, Jung: His Life and His Work, Page 111

He [Jung] could never forget the part that Toni Wolff had played in his “confrontation with the unconscious,” when her sympathy and courage had contributed so much to the successful outcome of those difficult years, thus enabling him to make his “confession in stone” of the deepest insights which he had then gained. ~Barbara Hannah, Jung: His Life and His Work, Page 112

And the Tower also profited Toni, for she loved being there. Not that she appreciated it at first. ~Barbara Hannah, Jung: His Life and His Work, Page 112

Jung was very amusing about her [Toni] initial reactions, for such a primitive way of life—doing everything for themselves, “all the simple acts that make man simple,” as Jung purposely intended—was completely outside Toni Wolff’s previous experience. ~Barbara Hannah, Jung: His Life and His Work, Page 112

They [Jung/Toni] cut their own wood, drew their own water, at first filtering lake water, for it was only in 1931 that Jung got a water diviner and discovered his own excellent spring, which still, however, needed to be pumped by hand; and of course they did all their own cooking, cleaning, and dusting. ~Barbara Hannah, Jung: His Life and His Work, Page 112

But Toni soon learned to love the simple life and to reckon the time she might be in Bollingen as by far the happiest part of the year. ~Barbara Hannah, Jung: His Life and His Work, Page 112

At first I used to stay with my old friends, Hans and Linda Fierz, and after their deaths, Linda most kindly bequeathed to M.-L. von Franz and myself a Gastrechtl in their house, which was close to Jung’s. ~Barbara Hannah, Jung: His Life and His Work, Page 112

While I was staying in Bollingen, if I used the privilege sparingly and tactfully, I was allowed to look in at the Tower from time to time. ~Barbara Hannah, Jung: His Life and His Work, Page 113

Emma Jung once told me that the children often stopped in to see their grandmother on their way home from school, and that this had solved a problem which might otherwise have been difficult. ~Barbara Hannah, Jung: His Life and His Work, Page 114

Neither Emma Jung nor her husband attended church, yet they were quite sure that children should be brought up with a religious background. ~Barbara Hannah, Jung: His Life and His Work, Page 114

Emma Jung told me that, while the children were still very young, old Mrs. Jung was an ideal solution, for she still believed, or at any rate thought she believed, the Christian creed implicitly and was delighted to teach it to her grandchildren. ~Barbara Hannah, Jung: His Life and His Work, Page 114

Jung knew from his own childhood that his mother “was somehow rooted in invisible ground” which had to do with nature, so that he was not afraid of the children being taught a too conventional, rootless religion. ~Barbara Hannah, Jung: His Life and His Work, Page 114

Logos and Eros are intellectually formulated intuitive equivalents of the archetypal images of Sol and Luna. In my view the two luminaries are so descriptive and so superlatively graphic in their implications that I would prefer them to the more pedestrian terms Logos and Eros, although the latter do pin down certain psychological peculiarities more aptly than the rather indefinite “Sol and Luna.” ~Barbara Hannah, Jung: His Life and His Work, Page 105