A point exists at about the thirty-fifth year when things begin to change, it is the first moment of the shadow side of life, of the going down to death.
It is clear that Dante found this point and those who have read Zarathustra will know that Nietzsche also discovered it.
When this turning point comes people meet it in several ways: some turn away from it; others plunge into it; and something important happens to yet others from the outside.
If we do not see a thing Fate does it to us. ~Carl Jung, The Black Books, Vol. I, Page 11
I had achieved everything that I had wished for myself.
I had achieved honor, power, wealth, knowledge, and every human happiness.
Then my desire for the increase of these trappings ceased, the desire ebbed from me and horror came over me. ~Carl Jung, The Black Books, Vol. I, Page 11
The paintings from 1916 onward in the Red Book relate to Jung’s continued explorations in the later Black Books.
Liber Novus and the Black Books are thus closely intertwined.
The Black Books cover the period before, during, and after Liber Novus. ~ The Black Books, Vol. I, Page 12
Jung’s continued explorations of the visionary imagination in the Black Books from 1916 chart his evolving understanding and demonstrate how he sought to develop and extend the insights he had gained and embody them in life. ~The Black Books, Vol. I, Page 12
His [Jung] retreat from the Burgholzli coincided with a shift in his research interests to the study of mythology, folklore, and religion, and he assembled a vast private library of scholarly works. ~The Black Books, Vol. I, Page 13
He [Jung] found the mythological work exciting and intoxicating. “It seemed to me I was living in an insane asylum of my own making,” he recalled in 1925. “I went about with all these fantastic figures: centaurs, nymphs, satyrs, gods and goddesses, as though they were patients and I was analyzing them. I read a Greek or a Negro myth as if a lunatic were telling me his anamnesis.” ~The Black Books, Vol. I, Page 13
… Jung noted that the work [CW 5] was written in 1911, his thirty-sixth year: “The time is a critical one, for it marks the beginning of the second half of life, when a metanoia, a mental transformation, not infrequently occurs.” ~The Black Books, Vol. I, Page 15
He [Jung] was conscious of the loss of his collaboration with Freud and was indebted to his wife for her support. ~The Black Books, Vol. I, Page 15
One without a myth “is like one uprooted, having no true link either with the past, or with the ancestral life which continues within him, or yet with contemporary human society.” ~Carl Jung, The Black Books, Vol. I, Page 15
The study of myth had revealed to Jung his mythlessness.
He then undertook to get to know his myth, his “personal equation.” ~The Black Books, Vol. I, Page 15
Jung used to say in later years that his tormenting doubts as to his own sanity should have been allayed by the amount of success he was having at the same time in the outer world especially in America” ~Barbara Hannah, The Black Books, Vol. I, Page 19, fn 26
Permitting fantasy in myself had the same effect as would be produced on a man if he came into his workshop and found all the tools flying about doing things independently of his will. ~Carl Jung, The Black Books, Vol. I, Page 20
On September 20, 1910, at the age of twenty-three,
Toni Wolff was brought by her mother to see Jung
According to her sister Erna, he had successfully treated the son of a friend of her mother’s, who consequently recommended Jung. ~The Black Books, Vol. I, Page 27-28
In November 1912, Jung returned from his New York lectures.
In a diary entry of December 29, 1924, Toni Wolff noted that twelve years before, on Jung’s return from America, she went to him and “spoke of relationship.” ~The Black Books, Vol. I, Page 29
In the November 15, 1913, entry in Book 2, following his account of the dream around December 1912 of the dove that transformed itself into a small girl and then back into the dove, Jung noted, “My decision was made. I had to give all my faith and trust to this woman [Toni].” ~The Black Books, Vol. I, Page 29
In March 1913 he went to America again for five weeks.
Decades later, Toni Wolff noted in her diary,
“The feeling is somehow similar to 1913, when C[arl] went to America and we separated-and yet we couldn’t do it afterward.”
This suggests a separation may have taken place at this time. ~The Black Books, Vol. I, Page 29-30
Years later, Jung spoke to Aniela Jaffe concerning the relationship with Toni Wolff He said that he was faced with the problem of what to do with her after her analysis, which he said he had ended, despite feeling involved with her.
A year later, he dreamed that they were together in the Alps in a valley of rocks, and that he heard elves singing, and that she was disappearing into a mountain, which filled him with dread. After this, he wrote to her.
He noted that after this dream, he knew that a relationship with her was unavoidable, and that his life was in danger.
On a later occasion, while swimming, he found himself with a cramp and vowed that if it went away and he survived, he would give in to the relationship. ~The Black Books, Vol. I, Page 30
In a diary entry of March 4, 1944, Toni Wolff referred to “31 years of relationship and 34 years of acquaintance.” This confirms that her relationship with Jung began sometime in 1913. ~The Black Books, Vol. I, Page 30
At the beginning of her analysis T.W. had the most incredible fantasies, a whole eruption of the wildest fantasies , some even of cosmic nature. But at that point I was so preoccupied with my own material that I was scarcely able to take on hers. But her fantasies entered exactly into my line of thought. ~Aniela Jaffe, The Black Books, Vol. I, Page 30
On April 26, 1936, Wolff noted in her diary: “I still transfer father symbols onto C.[Jung] That is why I am never entirely with myself and am no counter-weight to him” (Toni Wolff, Diary’ J, p. 101). ~The Black Books, Vol. I, Page 30, fn 86
Concerning her attraction to Jung, toward the end of her life Toni Wolff recalled that she had her first transference to Friedrich Schiller, in 1905, then to Goethe, and then to Jung, as a “productive genius.” ~The Black Books, Vol. I, Page 30
When C[arl] begins to participate with my psychic material perhaps I have got what I need- the nurturing and supporting substance?
I suspect myself of having insufficient confidence in him, because my analysis back then was intermingled with his problems- although it was also good for me. ~Toni Wolff, The Black Books, Vol. I, Page 31
At the inception of their relationship, Toni Wolff was not interested in marriage and having children.
She was critical of what she had observed of marriage: it seemed to make men less active and less enterprising- merely content with being fathers. It made both men and women less interested in culture. ~The Black Books, Vol. I, Page 31
After having children, women often didn’t need their husbands, and their own problems tended to return. Her mother hadn’t learned to work and had consequently plagued her children with unused libido.
Toni Wolff was also critical of the bondage of marriage. ~The Black Books, Vol. I, Page 31
T.W. was experiencing a similar stream of images.
I had evidently infected her, or was the declencheur [trigger] that stirred up her imagination.
My phantasies and hers were in a participation mystique. It was like a common stream, and a common task.
Gradually I became conscious and gradually I became the center; and in the measure to which I attained these insights, she also found her center.
But then she got stuck somewhere along the way, I remained too much the center that functioned for her.
Therefore I was never permitted to be other than she wanted me to be, or than she needed to have me be.
At that time she was entirely drawn into this terrible process in which I was involved, and she was just as helpless as I was. ~Carl Jung, The Black Books, Vol. I, Page 31-32
In letters dated September and October Jung wrote to Sabina 10, 1917, Spielrein commenting on the significance of certain hieroglyphs in a dream she had sent him, saying that
“with your hieroglyphics we are dealing with phylogenetic engrams of an historical symbolic nature. Referring to the contempt meted out to Transformations and Symbols t Libido by the Freudians, he described himself as “clinging to his runes,”
which he would not hand over to those who would not understand them. ~Carl Jung, The Black Books, Vol. I, Page 116
Referring to the contempt meted out to Transformations and Symbols of the Libido by the Freudians, he described himself as “clinging to his runes,” which he would not hand over to those who would not understand them. ~Sonu Shamdasani, The Black Books, Vol. I, Page 116
In the autumn of 1917, Jung’s soul forces the black magician Ha to read and explain a series of cryptic runes that he had sent. ~The Black Books, Vol. I, Page 115
In response to the request of Jung’s soul, Ha takes on the task of translating the runes, literally spelling them out. It is boot camp in Code City: he gives cues to Jung’s soul about how this or that shape corresponds to the sun, or a roof, or a tilted passageway, or even how one ought to feel physically while navigating this curve or that crevice. ~The Black Books, Vol. I, Page 116
Much of your [Jung] material you said has come to you as runes & the explanation of those runes sounds like the veriest nonsense, but that does not matter if the end product is sense. ~Cary Baynes, The Black Books, Vol. I, Page 116
A symbol in rune yoga is nearly the same as what it pictures, once it is understood as the mimicry of a right attitude on the levels of both spirit and instinct, both being archaically rooted. ~The Black Books, Vol. I, Page 117
Ezra Pound’s Chinese ideograms connect with Jung’s runes only for a moment, across a wide, swift stream; Jung’s magic/ runic dialect has no home among the living.
The magician’s black rod becomes Jung’s Hermes-wand-an aid in navigating the way of life redeemed from redeemers, or saved from salvation; the signs, unlike “the solid letter” in Holderlin’s “Patmos,” a poem long close to Jung’s heart, bring up their own dark ground with them. ~The Black Books, Vol. I, Page 117
The text [Secret of the Golden Flower] gave me an undreamed-of confirmation of my ideas about the mandala and the circumambulation of the center.
This was the first event which broke through my isolation. I became aware of an affinity; I could establish ties with someone and something. ~Carl Jung, The Black Books, Vol. I, Page 104
On May 25, 1929, he [Jung] wrote to Wilhelm:
“Fate appears to have given us the role of two bridge pillars which carry the bridge between East and West. ~The Black Books, Vol. I, Page 104
Jung’s commentary on The Secret of the Golden Flower was a turning point.
It was his first public discussion of the significance of the mandala.
For the first time, he anonymously presented three of his own paintings from Liber Novus as examples of European mandalas and commented on them. ~The Black Books, Vol. I, Page 105
When I had arrived at this central point (Tao), the confrontation with the world began: I began to give many lectures and to write small essays. At that time I gave lectures in many places. ~Carl Jung, The Black Books, Vol. I, Page 105
Since I’m getting dangerously famous in this old continent I’ve no peace and leisure anymore.
The Negro spiritual says, ‘Steal away to Jesus,’ and I say, ‘Steal away to Bollingen’ if I can help it. ~Carl Jung, The Black Books, Vol. I, Page 106
For example, Jung’s vision of the God Abraxas bore striking parallels to the figure of Mercurius in alchemy.
He noted in retrospect that “my encounter with alchemy was decisive for me, as it provided me with the historical basis which I had hitherto lacked.” ~The Black Books, Vol. I, Page 108
The Gnostic material he [Jung] had studied had been too remote from the present, and he believed that alchemy formed the historical bridge between Gnosticism and the psychology of the unconscious. ~The Black Books, Vol. I, Page 108-109
For something like fifteen years long I read books, to find a sort of clothing material for this primal revelation, that I myself could not manage.
It cost me forty-five years, so to speak to bring the things that I once wrote down somewhat under control in the vessel of my work. ~Carl Jung, The Black Books, Vol. I, Page 110
While Liber Novus had been an attempt to present the meaning of the revelation, he [Jung] now had to come back from the “human side” -from science.
The cost was considerable: “I paid with my life, and I have paid with my science.” ~The Black Books, Vol. I, Page 110
In his 1926 revision of The Psychology of the Unconscious Processes, he highlighted the significance of the midlife transition.
He argued that the first half of life could be characterized as the natural phase, in which the prime aim was establishing oneself in the world, earning an income, and raising a family.
The second half, the cultural phase, involved a reevaluation of earlier values. ~The Black Books, Vol. I, Page 99
When the conscious mind participates actively and experiences each stage of the process … then the next image always starts off on the higher level that has been won, and purposiveness develops. ~Carl Jung, The Black Books, Vol. I, Page 100
The first bearer of the soul-image is always the mother; later it is borne by those women who arouse the man’s feelings, whether in a positive or negative sense.
Because the mother is the first bearer of the soul-image, separation from her is a delicate and important matter of the greatest educational significance. ~Carl Jung, The Black Books, Vol. I, Page 100
For a man, the mother “protects him against the dangers that threaten from the darkness of his soul.
” Subsequently, the anima, in the form of the mother imago, is transferred to the wife: “his wife has to take over the magical role of the mother.
Under the cloak of the ideally exclusive marriage, he is really seeking his mother’s protection, and thus he plays into the hands of his wife’s protective instincts.”
What is ultimately required is the “objectification of the anima.” ~Carl Jung, The Black Books, Vol. I, Page 100-101
…the overcoming of the anima as an autonomous complex, and her transformation into a function of relationship between consciousness and the unconscious.
Through this process the anima forfeits the daemonic power of an autonomous complex; that means she can no longer exercise possession, since she is depotentiated. ~Carl Jung, The Black Books, Vol. I, Page 101
He [Jung] argued that one should treat the fantasies completely literally while one was engaged in them, but symbolically when one interpreted them. ~The Black Books, Vol. I, Page 101
Jung noted that this process [Integration of Fantasies] had three effects:
The first effect is that the range of consciousness is increased by the inclusion of a great number and variety of unconscious contents.
The second is a gradual diminution of the dominating influence of the unconscious.
The third is an alteration in the personality. ~The Black Books, Vol. I, Page 102
Jung argued that when the anima lost her “mana,” or power, the man who assimilated it must have acquired this and so become a “mana-personality,” a being of superior will and wisdom. ~The Black Books, Vol. I, Page 102
Thus in integrating the anima and attaining her power, one inevitably identified with the figure of the magician, and one faced the task of differentiating oneself from this. ~Carl Jung, The Black Books, Vol. I, Page 102
If one gave up the claim to victory over the anima, possession by the figure of the magician ceased, and one realized that the mana truly belonged to the “midpoint of the personality”-that is, the self. ~Carl Jung, The Black Books, Vol. I, Page 102
…[Jung] wrote a paper on “Soul and death,” characterizing religions as systems for the preparation for death. He argued that, given the collective soul of humanity, death might be regarded as the fulfilment of life’s meaning. ~The Black Books, Vol. I, Page 103
In 1926, Christiana Morgan came to Jung for analysis.
She had read Psychological Types and turned to him for assistance with her problems with relationships and with depression. ~The Black Books, Vol. I, Page 92-93
Bollingen was a great matter for me, because words and paper were not real enough. I had to put down a confession in stone.”
The tower was a “representation of individuation.” ~Carl Jung, The Black Books, Vol. I, Page 94
Why are there no worldly cloisters for men, who should live outside the times! ~Carl Jung, The Black Books, Vol. I, Page 95
A critical chapter in Jung’s self-experimentation was what he termed the integration of the anima.
Toni Wolff saw this as one side of the story, as it also involved the process by which he had “introjected” her. ~The Black Books, Vol. I, Page 95
In 1944, apropos a dream, she [Toni] noted that Jung placed undue stress on the subjective level, “because he had to realize the anima, but he thereby introjected me and took my substance.” ~The Black Books, Vol. I, Page 95
On January 5, 1922, Jung’s soul advised as follows:
“You should not break up a marriage, namely the marriage with me, no person should supplant me, least of all Toni. I want to rule alone.”
“You must let Toni go until she has found herself and is no longer a burden to you.”
On the next day, his soul elucidated the symbolic significance of the relations between Jung, Emma Jung, and Toni Wolff in terms of Egyptian mythology. ~The Black Books, Vol. I, Page 96
In contrast to a marriage, Toni Wolff saw her relationship with Jung as an “individual relation.” ~The Black Books, Vol. I, Page 96
Marriage is socially, legally, psychologically accepted. Nothing new can come from there; it can only be transformed, also individually, through individual relationships.
That is why the individual relationship is a symbol of the soul. ~Toni Wolff, The Black Books, Vol. I, Page 96
On September 13, 1925, she [Toni] noted that their [w/Jung] relationship stood under the “sign of Philemon.” ~The Black Books, Vol. I, Page 96
What C. [Jung] has achieved now is all based on me. Through my faith, love, understanding and loyalty I have kept him and brought him out. I was his mirror, as he told me right at the beginning. / But my entire feeling, phantasy, mind, energy, responsibility worked for him. I have an effect-but I don’t have substance. I didn’t know how to “play.”
I gave him his life. Now he should give me mine and be a mirror to me. ~Toni Wolff, The Black Books, Vol. I, Page 96
“Through my medial side, I am like C.’s hollow form and therefore I always wanted to be filled in by him.” ~Toni Wolff, The Black Books, Vol. I, Page 96
On April 10, 1926, she [Toni] noted, “Had a psychological scurvy through C.’s absence of vitamin C.
“It is the same with me as with the Elgonyi: C . is not only vitamin. Also, when I am with him the rising sun is good, relaxing, everything destructive has gone. When I am on my own, it eats away at me.” The Black Books, Vol. I, Page 96-97
She [Toni Wolff] felt that his fame and success were increasingly taking him away from her and resented “his works, ideas, patients, lectures, E. [Emma], children.” This was cause for bitterness: ”
Again some resistance, when I think how he realized all his famous ideas through the relationship with me (which he only admits occasionally) and how famous he is now, and that E. is with him instead of me, and how I can never accompany him there.” ~The Black Books, Vol. I, Page 97
In dedicated copies of his books, Jung gave private acknowledgment of her involvement. Her copy of Psychological Types bears the dedication:
This book, as you know, has come to me from that world which you [Toni] have brought to me.
Only you know out of which misery it was born and in which spirit it was written.
I put it in your hands as a sign of gratitude, which I cannot express through words ~The Black Books, Vol. I, Page 97
Likewise, her [Toni’s] copy of Psychology and Alchemy (1944) bears a dedication to his “soror mystica.”
In public, he acknowledged her active role in all the phases of analytical psychology in his introduction to her collected papers. ~The Black Books, Vol. I, Page 97
“Introduction to Toni Wolff, Studies in C.G. Jung’s Psychology” (1959 ) , CW 10, 887
The work on the unconscious has to happen first and foremost for us ourselves.
Our patients profit from it indirectly.
The danger consists in the prophet’s delusion, which often is the result of dealing ·with the unconscious.
It is the devil who says:
Disdain all reason and science, mankind ‘s highest powers.
That is never appropriate even though we are forced to acknowledge (the existence of) the irrational” ~Carl Jung, The Black Books, Vol. I, Page 69, fn 205
He [Jung] also noted that the soul gave rise to images that were assumed to be worthless from the rational perspective.
There were four ways of using them:
The first possibility of making use of them is artistic, if one is in any way gifted in that direction; a second is philosophical speculation; a third is quasi-religious, leading to heresy and the founding of sects; and a fourth way of employing the dynamis of these images is to squander it in every form of licentiousness. ~The Black Books, Vol. I, Page 75
On August 22, 1922, Jaime de Angulo wrote to Chauncey Goodrich issuing
“a challenge to all brother-neurotics- go, my brethren, go to the Mecca, I mean to Zurich, and drink from the fountain of life, all ye who are dead in your souls, go and seek new life.” ~The Black Books, Vol. I, Page 81
Three days later, his soul informed him that the new religion expresses itself visibly only in the transformation of human relations.
Relations do not let themselves be replaced even by the deepest knowledge.
Moreover, a religion doesn’t consist only in knowledge, but at its visible level in a new ordering of human affairs.
Therefore expect no further knowledge from me.
You know everything that is to be known from the revelation offered to you, but you are not yet living out everything that is to be lived at this time. ~The Black Books, Vol. I, Page 81
On November 25, 1922, Jung, Emma Jung, and Toni Wolff left the Club. ~The Black Books, Vol. I, Page 82
There was heated discussion within the Club. In February 1924, Hans Trub stepped down as president, and a letter was sent to Jung asking him to return, which he did a month later. ~The Black Books, Vol. I, Page 85
Around Eckhart grew up a group of Brethren of the Free Spirit who lived licentiously.
The problem we face is: Is analytical psychology in the same boat?
Are the second generation like the Brethren of the Free Spirit?
If so, it is the open way to Hell, and analytical psychology has come too soon and it will have to wait for a century or two. ~The Black Books, Vol. I, Page 83
As his soul had explained to him the previous year, this new religion would manifest itself through transformed human relations.
Evidently Jung’s relations with his wife and Toni Wolff, the “experimentum crucis,” was related to this.
Decades later, he would write,
“The unrelated human being lacks wholeness, for he can achieve wholeness only through the soul, and the soul cannot exist without its other side, which is always found in a ‘You.’ ~The Black Books, Vol. I, Page 83-84
In the mid-twenties, publication of Liber Novus seems to have been one of the foremost issues in Jung’s mind.
At the beginning of 1924, he asked Cary Baynes to make a fresh typed transcription of the text and discussed publication. ~The Black Books, Vol. I, Page 85
By contrast, the mythic and cosmological embeddedness of the Pueblo Indians showed us precisely what we had lost, he believed, and our spiritual poverty.
Of the Pueblo Indian, he said, “Such a man is in the fullest sense of the word in his place.” ~The Black Books, Vol. I, Page 87
There are indications that he [Jung] was ambivalent about publication of the Sermones.
Barbara Hannah claims that he regretted publishing it and that “he felt strongly that it should only have been written in the Red Book.” ~The Black Books, Vol. I, Page 88
The myth of Horus is the story of the newly risen divine light.
It would have been told after the deliverance out of the primordial darkness of prehistoric times through culture, that is to say through the revelation of consciousness.
Thus the journey from the interior of Africa to Egypt became for me like a drama of the birth of light, which was intimately connected with me, with my psychology. ~Carl Jung, The Black Books, Vol. I, Page 90
In Jung’s fantasies in 1922, Egyptian mythology had played a significant part in formulating the role and the tasks that he, his wife, and Toni Wolff had to fulfill. ~The Black Books, Vol. I, Page 90
Arab Youth Spirit of Gravity
the figure of Atmavictu went through a number of incarnations, as an old man, a bear, an otter, a newt, a serpent, then simultaneously a man and an earth serpent. He was Izdubar, and became Philemon.
The black magician, Ha, was the father of Philemon.
Ka was the father of Salome, and also the brother of the Buddha.
Ka was Philemon’s shadow.
Philemon further identified himself with Elijah and Khidr and claimed that he would become Phanes. ~The Black Books, Vol. I, Page 70
On March l, 1918, his soul informed him that what was necessary was maintaining simultaneously a respect and disdain for the Gods, and that this began with respect and disdain for oneself.
This was critical not only for humanity; Jung now realized that “man would be the mediator in the transformation process of God.” ~The Black Books, Vol. I, Page 71
That is the meaning of divine service, of the service which man can render to God, that light may emerge from the darkness, that the Creator may become conscious of his creation, and man conscious of himself. / That is the goal, or one goal, which fits man meaningfully into the scheme of creation, and at the same time confers meaning upon it.
It is an explanatory myth which has slowly taken shape within me in the course of the decades. ~The Black Books, Vol. I, Page 71
I am of the opinion that the union of rational and irrational truth is to be found not so much in art as in the symbol per se; for it is the essence of the symbol to contain both the rational and irrational. ~Carl Jung, The Black Books, Vol. I, Page 72
He [Jung] equated the Hindu notion of Brahman/Atman with the self.
At the same time, he provided a definition of the soul.
He argued that the soul possessed qualities that were complementary to the persona, and in that sense had what the conscious attitude lacked. ~The Black Books, Vol. I, Page 74-75
Now I was sure that no schizophrenia was threatening me.
I understood that my dreams and my visions came to me from the subsoil of the collective unconscious.
What remained for me to do now was to deepen and validate this discovery.
And this is what I have been trying to do for forty years. ~Carl Jung, The Black Books, Vol. I, Page 37-38
Thus Jung’s revisions, in which he now differentiated the soul into serpent, human soul, and bird, here can be seen to reflect his understanding of the tripartite nature of his soul. ~The Black Books, Vol. I, Page 69
I can grasp for you only what you already have but don’t know.
The beyond from which I bring knowledge to you is your beyond.
I am able to grasp what you have. But you aren’t.
That’s why you need me. ~Jung’s Soul, The Black Books, Vol. I, Page 70
Years later, recalling his encounter with this figure and describing it as a dream, Jung noted,
“I suddenly knew: the Wild Huntsman had commanded it to carry away a human soul.” A few days later he heard the news that his mother had died. He realized that “It was Wotan, the god of my Alemannic forefathers, who had gathered my mother to her ancestors negatively to the ‘wild horde,’ but positively to the ‘salig hit,’ the blessed folk.” ~The Black Books, Vol. I, Page 79
Jung described Wotan’s attributes as follows: He is the god of oracles, of secret knowledge, of sorcery, and he is also the equivalent of Hermes psychopompos.
And you remember he has, like Osiris, only one eye; the other eye is sacrificed to the underworld. ~The Black Books, Vol. I, Page 80
The immediate sources that Jung drew on for his concept of the self appear to be the Atman/ Brahman conception in Hinduism, which he discussed in Psychological Types, and certain passages in Nietzsche’s Thus Spoke Zarathustra. ~The Black Books, Vol. I, Page 66, fn 204
The Self also seeks with the eyes of sense, it listens too with the ears of the spirit.
The Self is always listening and seeking: it compares, subdues, conquers, destroys.
It rules and is also the l’s ruler.
Behind your thoughts and feelings, my brother, stands a mighty commander, an unknown sage- he is called Self. ~Nietzsche, The Black Books, Vol. I, Page 66, fn 204
I was already very interested in the concept of the self, but I was not sure how I should understand it.
I made my marks when I came across these passages, and they seemed very important to me … .
The concept of the self continued to recommend itself to me ….
I thought that Nietzsche meant a sort of thing-in-itself behind the psychological phenomenon … .
I saw then also that he was producing a concept of the self which was like the Eastern concept; it is an Atman idea. ~Carl Jung, The Black Books, Vol. I, Page 66, fn 204
I very much agree with you that we have to grapple with the knowledge content of Gnosticism and Neo-Platonism.
These are the systems that contain the materials which are destined to become the foundation of a theory of the unconscious. ~Carl Jung, The Black Books, Vol. I, Page 67
Jung had some powerful experiences: on June 27, 1917, he wrote to Emma Jung that three days prior, he was on Pointe de Cray (a mountain just northwest of Chateau d’Oex), “It was a glorious day. On the summit I had a wonderful ecstatic feeling. Last evening I had a most remarkable mystical experience, a feeling of connection of many millennia. It was like a transfiguration. Today I’m probably going down to hell again for this. I want to cling to you, since you are my center, a symbol of the human, a protection against all daimons.” This letter underscores the centrality of Emma Jung in his life. ~The Black Books, Vol. I, Page 68-69
From the beginning of August to the end of September, he [Jung] drew a series of mandalas in pencil in his army notebook, which he preserved.
The first is titled “Phanes” and bears the legend “transformation of matter in the individual.”
This image may be seen as an attempt to depict the “newly arising God” and his relation to the individual. ~The Black Books, Vol. I, Page 61
Beginning on August 20 , he [Jung] drew a mandala on most days.
This gave him the feeling that he had taken a photograph of each day, and he observed how these figures changed. He recalled that he received a letter from “this Dutch woman”-Moltzer- “that got on my nerves terribly.” ~The Black Books, Vol. I, Page 61
On April 14, 1918, Jung wrote to Josef Lang regarding a letter he had received from Moltzer in which she had accused him of trying to destroy her relationship with Lang in a “thirst for revenge.” ~The Black Books, Vol. I, Page 64
I know that one could look back with regrets or a certain longing on those unconscious times which were still pregnant with the future.
But those times have since given birth, the covers are torn, and new realities have come into being whose immediacy does not allow me to look backward. Nothing from the past can be brought back unless it has been reborn in a creative life. ~Carl Jung, The Black Books, Vol. I, Page 66-67
The God I experienced is more than love; he is also hate, he is more than beauty, he is also the abomination, he is more than wisdom, he is also meaninglessness, he is more than power, he is also powerlessness, he is more than omnipresence, he is also my creature. ~Carl Jung, The Black Books, Vol. I, Page 68
Last evening I had a most remarkable mystical experience, a feeling of connection of many millennia. It was like a transfiguration.
Today I’m probably going down to hell again for this. I want to cling to you [Emma Jung], since you are my center, a symbol of the human, a protection against all daimons. ~Carl Jung, The Black Books, Vol. I, Page 69
He [Jung] defined the anima as “how the subject is seen by the collective unconscious.” ~The Black Books, Vol. I, Page 53
There are few dreams noted in the Black Books. A recently recovered dream book contains a series of dreams from 1917 to 1925. ~The Black Books, Vol. I, Page 54
Jung described his technique for inducing spontaneous fantasies:
“The training consists :first of all in systematic exercises for eliminating critical attention, thus producing a vacuum in consciousness.” ~The Black Books, Vol. I, Page 54
…man must necessarily stand upon firm feet in his I-function; that is, he must fulfil his duty toward life completely, so that he may in every respect be a vitally living member of society. ~Carl Jung, The Black Books, Vol. I, Page 57
The seventh sermon had culminated in an evocation of a star God:
At immeasurable distance a lonely star stands in the zenith.
This is the one God of this one man, this is his world, his Pleroma, his divinity. In this world man is Abraxas, the creator and destroyer of his own world.
This star is the God and the goal of man, this is his one guiding God, in him man goes to his rest, toward him goes the long journey of the soul after death, in him everything that man withdraws from the greater world shines resplendently.
To this one God man shall pray. ~The Black Books, Vol. I, Page 59
In 1919, Jung painted his portrait in Liber Novus as a divine child, noting, “I called him PHANES, because he is the newly appearing God.”
He considered the emergence of this figure as denoting a spiritual transformation that was occurring in the world. ~The Black Books, Vol. I, Page 59
in the last sermon you find the beginning of individuation, out of which, the divine child arises.
Please don’t speak of these things to other people. It could do harm to the child.
The child is fate and amor fati & guidance and necessity-and peace and fulfillment (lsaiah 9:6).
But don’t allow yourself to be dispersed into people and opinions and discussions.
The child is a new God, actually born in many individuals, but they don’t know it.
He is a “spiritual” God. A spirit in many people, yet one and the same everywhere.
Keep to your time and you will experience His qualities. ~Carl Jung, The Black Books, Vol. I, Page 50-60
The outbreak of the war had given Jung a completely new understanding of his fantasies.
In Liber Novus, he wrote:
“And then the War broke out. This opened my eyes about what I had experienced before, and it also gave me the courage to say all of that which I have written in the earlier part of this book”. ~The Black Books, Vol. I, Page 39
But whereas Zarathustra proclaimes the death of God, Liber Novus depicts the rebirth of God in the soul. ~The Black Books, Vol. I, Page 40
There are also indications that Jung read Dante’s Commedia, which also informs the structure of the work.
Liber Novus depicts Jung’s descent into hell.
But whereas Dante could utilize an established cosmology, Liber Novus is an attempt to shape an individual cosmology. ~The Black Books, Vol. I, Page 40
The overall theme of Liber Novus is how Jung regains his soul and overcomes the contemporary malaise of spiritual alienation. ~The Black Books, Vol. I, Page 41
In this way salvation is given to us in the un-openable and un-sayable symbol, for it protects us by preventing the devil from swallowing the seed of life…
We must understand the divine within us, but not the other, insofar as he is able to go and stand on his own …
We should be confidants of our own mysteries, but chastely veil our eyes before the mysteries of the other, insofar as he does not need “understanding” because of his own incapability. ~The Black Books, Vol. I, Page 45-46
I must find the way through the unconscious.
People who have trusted me need my insight, not only I myself. Therefore I had to exclusively dedicate myself to this work, which was very time-consuming and terribly demanding. ~Carl Jung, The Black Books, Vol. I, Page 46
Jung had come to see that chaos was not formless but filled with the dead,
“not just your dead, that is, all the images of the shapes you took in the past, which your ongoing life has left behind, but also the thronging dead of human history, the ghostly procession of the past.” ~The Black Books, Vol. I, Page 47
When the time has come and you open the door to the dead, your horrors will also afflict your brother, for your countenance proclaims the disaster.
Hence withdraw and enter solitude, since no one can give you counsel if you wrestle with the dead. ~Carl Jung, The Black Books, Vol. I, Page 47
In a critical entry of January 16, 1916, his soul presented an elaborate thiogenic cosmogony.’
She described her own nature, the nature of the daimons, the heavenly mother, and the Gods. ~The Black Books, Vol. I, Page 48
In early 1913, he [Jung] read Dieterich’s Abraxas, still from the perspective of his libido theory. In January and October 1915, while doing military service, he studied the works of the Gnostics intensively. ~The Black Books, Vol. I, Page 50
“This little book [Septem Sermones], that I entrust to your well meaning and friendly forbearance, brings a wish with it: it would like to have a good cover in this cold world weather./ The non-author and copyist.” ~The Black Books, Vol. I, Page 50
I could not presume to put my name to it, but chose instead the name of one of those great minds of the early Christian era which Christianity obliterated. It fell quite unexpectedly into my lap like a ripe fruit at a time of great stress and has kindled a light of hope and comfort for me in my bad hours. ~Carl Jung, The Black Books, Vol. I, Page 51
Philemon brought with him an Egyptian-Gnostic-Hellenistic atmosphere, a really Gnostic hue, because he really was a pagan.
He was simply a superior knowledge, and he taught me psychological objectivity and the actuality of the soul.
He had showed this dissociation between me and my intellectual object …
He formulated this thing which I was not, and formulated and expressed everything which I had never thought. ~The Black Books, Vol. I, Page 34
In Memories, he [Jung] recalled that he felt that he was in an exposed position at the university, and that he had to find a new orientation, as it would otherwise be unfair to teach students. ~The Black Books, Vol. I, Page 34
During 1913 and 1914, he [Jung] had between one and nine consultations per day, five days a week, with an average of five to seven patients.
He also worked on Saturdays, having no or few patients on Thursdays. In 1918, he switched his free day to Saturday. ~The Black Books, Vol. I, Page 35
In Memories, Jung recalled that during this period  his family and profession “always remained a joyful reality and a guarantee that I was normal and really existed.” ~The Black Books, Vol. I, Page 36
Attempting to understand Goethe’s Faust using Freud’s method would be like trying to understand a Gothic cathedral through its mineralogical aspect. ~Carl Jung, The Black Books, Vol. I, Page 36
The meaning “only lives when we experience it in and through ourselves.” ~Carl Jung, The Black Books, Vol. I, Page 36
As a psychiatrist I became worried, wondering if I was not on the way to “doing a schizophrenia,” as we said in the language of those days . …
I was just preparing a lecture on schizophrenia to be delivered at a congress in Aberdeen, and I kept saying to myself: “I’ll be speaking of myself!
Very likely I’ll go mad after reading out this paper.” ~Carl Jung, The Black Books, Vol. I, Page 37
In 1954, while discussing active imagination, Jung said that
“the reason why the involvement looks very much like a psychosis is that the patient is integrating the same fantasy material to which the insane person falls victim because he cannot integrate it but is swallowed up by it.” ~The Black Books, Vol. I, Page 38
“And then the War broke out. This opened my eyes about what I had experienced before, and it also gave me the courage to say all of that which I have written in the earlier part of this book.” ~Carl Jung, The Black Books, Vol. I, Page 39
“I wanted to understand it all as personal experiences within me, and consequently I could neither understand nor believe it all, since my belief is weak.” ~Carl Jung, The Black Books, Vol. I, Page 39
The sequence of Liber Novus nearly always corresponds exactly to that of the Black Books. Jung maintained a “fidelity to the event.” What he was writing was not to be mistaken as fiction. ~The Black Books, Vol. I, Page 39
In November 1914, Jung closely studied Nietzsche’s Thus Spoke Zarathustra (1883-91), which he had first read in his youth.
He later recalled that “then suddenly the spirit seized me and carried me to a desert country in which I read Zarathustra.” ~The Black Books, Vol. I, Page 40
An important figure in Jung’s fantasies was that of Ka, from Egyptian mythology. Wolff had her own figure of Ka, and also had dialogues with Jung’s Ka. In an active imagination on January 11, 1926, Wolff’s “I” had a dialogue with Thot, the Egpytian God of writing. ~The Black Books, Vol. I, Page 32
Thoth instructed her [Toni] how to invoke someone’s “Ka”: “So call loudly thrice, You Ka, you Ka, you Ka of so and so, come here and move into my heart.
Space has been made for you.
Your Ba expects you and you should move in.”
She followed his instructions:
“You Ka, you Ka, you Ka of C., come here, move into my heart. Space has been made for you. Your Ba expects you and you should move in.” ~The Black Books, Vol. I, Page 32
On January 30, she [Toni] noted: earlier:
C.’s [Carl’s] Ka to me mine not received by him C.’s Ka speaks about the abyss and the death he sees.
I want to let myself drop down. ~The Black Books, Vol. I, Page 32
Wolff, Diary E, January 11, 1926, p. 17.
Regarding the Egyptian concept of the Ba, E. A. Wallis Budge noted,
“To that part of man which beyond all doubt was believed to enjoy an eternal existence in heaven in a state of glory, the Egyptians gave the ·name ba, a word which means something like ‘sublime,’ ‘noble’ and which has always hitherto been translated by ‘soul.’
The ba is not incorporeal, for although it dwells in the ka, and is in some respects, like the heart, the principle of life in man, still it possesses both substance and form: in form it is depicted as a human-headed hawk, and in nature and substance it is stated to be exceedingly refined or ethereal.
It revisited the body in the tomb and re-animated it, and conversed with it; it could take upon itself any shape that it pleased; and it had the power of passing into heaven and of dwelling with the perfected souls there. It was eternal”
(The Book of the Dead: The Papyrus of Ani in the British Museum [London: Longmans & Co, 1895], p. lxiv). ~The Black Books, Vol. I, Page 32, fn 93
On several subsequent occasions, Toni Wolff referred to their [w/Carl]relationship as an “experimentum crucis.”
As such, it was clearly linked to Jung’s self-experimentation. ~The Black Books, Vol. I, Page 33
At the same time, Emma Jung continued to play a central role in Jung’s life.
She ran the household, raised their children, and maintained the human dimension for him, while also facilitating and accompanying him in his self-experimentation. ~The Black Books, Vol. I, Page 33
In 1910, she [Emma] began an analysis with Jung, and she worked with Leonhard Seif in 1911 and later with Hans Trub (who was married to Toni Wolff’s sister Susanne). ~The Black Books, Vol. I, Page 33
She [Emma] played an active role in the Association for Analytical Psychology and later practiced analysis, also studying physics, mathematics, Greek, and Latin. the languages later enabled her (in contrast to Toni Wolff) to accompany Jung in his explorations into alchemy. ~The Black Books, Vol. I, Page 33
She [Emma] undertook her own research, which culminated in her work on the Grail legend.
From around 1914, she began to do active imagination in the form of dialogues, paintings, and poems. ~The Black Books, Vol. I, Page 33
Ximena Roelli de Angulo, Cary Baynes’s daughter, recalled,
“I think that Emma must have always played just as large a part in his creative life as Toni did- just a different part” (interview with Gene Nameche, Jung biographical archive, CLM, p. 54). ~The Black Books, Vol. I, Page 34