5

during the course of a year, chiefly in connection with various cere monials, and the dreams that come at these periods are always taken as important. But even though the impotent, there is a feeling that some come from wrong spirits and are not to be headed; one must know how to catch those that come from the right spirits.

Returning to these dreams from antiquity, all three that I have quoted are awe inspiring in character. Thus in the dream of the mother of Dionysius, the Satyre of which she dreamed she would become the mother is half an animal, but also half a God, that is some thing over the human on one side while under it on the other. When one dreams of an animal, it is not necessarily to be taken as symbolising the lower side, for when the unconscious symbolises some thing not in the con scious, it often takes the animal form but that can be something su perhuman. The dream of the Sytr refers to a human that is only half a human and has God like qualities as well, - he is to be a man of Mana in a word. The phrase "a God-like man" was one familiar to antiquity so that for Christ to have called Himself the Son of God was not of such tremendous significance. We are all Sons of God in the sense i n which Antiquity used the term. Going back to the dream in question, when a mother dreams of giving birth to a Sytr, it means that she is to give birth to something important, and this the interpreters knew.

Now if we take up the dream of the mother of Phallaris, the dream in which Hermes was pouring blood from the bowl, we find the mother dreaming of her self in the a santuary in the presence of the Gods. In antiquity, when one is in such a place the Gods can at any time take on life, and when one speaks into an image it is supposed to hear so being in such a place is a similar situation to dreaming of the Sytr. This woman also has touched upon the devine, and since she is pregnant, and her mind is fully occupied with that fact, her dream must refer to the child. Naturally the connection is thru the pouring out of the blood. The blood swamps every thing and so the inference is that the child will behave like that. The fact that Hermes is doing this means is that the God is responsible for this action in the child, that is a God will make him into that muderer, or to put it in another way, the superhuman element into the man will make him behave that way. This by the way is just what Nepolean said about himself.

Hannibal also touches the devine in his dream and is given a Being with superhuman powers to be his guide. This figure has the meaning

6

6

of God and expresses the superhuman element in Hanniball.

That guide is leading him into great deeds, but the devine thing is
also responsible for the monster that follows. If you take the pic
ture presented in Hanniballs dream, first the God, then the man, then
the Monster, we/are a fair representation of the aaGREAT Man.

One could say too, that it is just that way that a great amn is
met in the world. People are first aware of his superior power, of
his Mana: then they begin to notice his human side, and finally they
realise that destruction, the Serpent, follows in his wake. Greatness
is inevitably destructive on one side. This we can see very clearly
in early Christianity, where the conception of the anti-Christ was
very soon formulated. Anti-Christ was to be the Son of the Serpent,
and can be taken as standing for the unconscious compensation of Christ.
Again when one see a Napolean, his powerful side is what is marked
either his power for good, or his power for evil, little attention
being paid to strictly human psychology. For the latter, people have
little or no interest: what they want is a super man and a Dragon.
And so Napoleon was called the Great Serpent just as was Anti-Christ,
and was explained as a manifestation Apollyon, the Destructive One.
Though a God to France, Napoleon was a Devil to the English and to
the Germans. Similarly Christianity is to us a exalted idea filling
us with tremendous fantasies of piety and virtue, but if we go to the
primitive, we find it looked upon as evil. Every thing great must be
expected to have both a positive and a negative side. To Carthage
Hanniball was a Superman but to Italy he was the Distroying Serpent.

The dream of Hanniball is along the same line as the dream of the
mother of Phallaris, as I indicated above, except that it is concered
not with the birth of a great man but with the birth of a great deed
that is the campaign in Italy. The fact that Hanniball hesitated to
risk war showed that he was not aware of the extent of his own powers
and the unconscious had to show him his greatness. Therefore in the
words of the dream, he was called to the assembly of the Gods and to
by Jupiter himself what lay before him. He was given a devine guide
this undertaking because the unconscious knows what it means to follow
the command of a God.

The first two dreams show how the unconscious forcasts the making
of an extraordinary child, and the dream of Hanniball shows the uncon

7

unconscious urging the individual forward to the accompaniment of
a great deed The last is really a re-birth dream

Dr Shaw I would like very much to know how you would interpret
these dreams ?

Dr Jung; For these time the interpretations given are perfect
but I doubt if we could interpret them in that way to day. Obviously
there have been great changes in psychology between those time and
ours, for what would have resulted in murder, in those days is only
an upset stomach for us, or a "muderous" headache. Modern conditions
of repression and control have always to be taken into account
and so while ancient dreams can be translated into terms of reality
ours can not be so interpreted.

If we are supposed to suppose that a modern woman could dream
that she would give birth to a Satyr, we must imagine her as being
in a very special situation. Let us say that she is the wife of an
Archaeologist who has lived a very long while in Greece. Now if she
has such a dream as this, she must have "gone black". That is lost
her conscious connection with the modern world and identified herself
with the unconscious primitive element in herself; Such a dream might
also be possible if the woman were a Jewess, and in that way possessed
of an unbroken connection with the remotest antiquity. But suppose all
the conditions fulfilled in one way or another: that she is living
in Greece, and is aquainted with that imagery, and that she has under
gone an immediate spell of some sort. Then if she brought me such a
dream I would say "since you are pregnant, the dream can only refer to
the child you are carrying. You know what a Satyr is, therefore I as
assume you to be in an abnormal state of mind, a state that is strange
to our ideas". As a matter of fact, pregnant women often do have queer
ideas because they are so lost in the biological condition as to be
very unconscious, and when in that condition they scarcely know what
they think.

I should assume that such a dream would make it apparent to the
woman that she had primitive thoughts, and on this assumption I would
say to her" if this is what comes out of your unconscious, it means
that you have been pilling things up there: you have been living too
long in Greece with out knowing what was happening to you." This fact
might easily enough influence the child. One knows that if such a
woman as I have described, gives birth to a child in Greece, there is

8

some peculiar effect on the child, but of course I would not dare to
say with the precision of a dream interpreter of ancient times what
the boy was going to be come,nor that the child would be aboy even.

If we take the next dream, that of the mother of Phallaris who
saw the deluge of blood pouring from the bowl held by Hermes, I doubt
very much whether such a dream could be dreamt in our times. I hardly
remember an anogous one in my experience. The nearest approach would
be the dream brought to me by a man who was a professor of Church Law
He dreamed he was walking along an Alpine road, and that barring the
road from the precipice along which it ran, was a wall of Parian
Marble. Adong this wall there came dancing down, the naked figure of
a female Faun. At first he had not tood me he was a Jew, but when I
said this was unmistakably the dream of a Jew, he acknowledged himself
to be one, Such a dream has to come as an infection from the soil,
that si as a result of the stimulation of the unconscious from the
things around one, or else the dreamer has the material within himself
wich is the case with the Jew. Hanniball's dream could be fitted into
modern times if the Gods are excluded, but then the Monster contains
antiquity also. We would say of a modern man having such a dream, that
he did not know the possibilities with in himself, that he must plunge
ahead, for not only is he lead by the the Devine Youth, but he is
supported by the Serpent from behind, and so out of sheer fear he must
be courageous. In fact it often happens that just such a terrific urge
as the represented by the Monster in the dream, forces a man forward
against his will almost. This is the dream of an important man who
shrinks back from realising his importance.

Dr Baynes: I have had a dream from an Irishman in which Mars appear
ed as a Staff Officer, Diana in breeches and Jupiter in classical Dress
Would you say such a dream was comparable to that os the Jew you cited?

Dr Jung: No, such a dream as you quote would rather result from a
"hole" in the unconscious of the dreamer.

Dr Bertine: Can you be certain from a dream whether it is a MARS
premonition of greatness, or merely a paronoial tendency? For example
take the case of a woman of very inferior quality who dreams she was
being lead by the hands of Buddha.

Dr Jung: No, you can never lie on a dream alone, you must always
know the dreamer. The dream you mention could easily mean two exactly
opposite things, either the advance to some thing very splendid or a

9

warning against over valuation of himself on the dreamers part
You would have to make your decision on the basis of the dreamers w
whole personality. There is an analogy here from primitive costom.
Primitives often teach the children what they must not do with as
much dramatic force as is put into teaching them what they must do.
And so a dream can say: this is a thing you ought to do, or this is
what you ought not to do. In Hanniball's case I know him to be a Ge
general and so when such a person has that dream one can safely say
it is a case of unrealised possibilities: the framework is ready and
wating. But if an African water carrier came with such a dream, of
course it would not have that meaning for his life.

Question: If a modern man had a serious psychological split and
was living in his unconscious could he not have a dream similar to
one of those of ancient times?

Dr Jung: Yes if the threshold of consciousness is sufficiently lowered the primitive material can come thru.

Dr Baynes: Does not deep analysis lead to deeper levels of the mind with out its being necessarily pathological?

Dr Jung: Certainly this is true and these dreams that I have quoted
to you are not pathological dreams; they may be termed awe inspiring
dreams. If they were pathological they would not be aesthetically
satisfying, but would offend against ones sense of the fitness of things;
as for example Mars as a Staff Officer, and Diana in breeches. That
is the language of the pathological dream; The dream refered to by
Dr Bartine might be pathological because as she described the dreamer
there existed an extraordinary distance between the out side and the
inside, that is, the dreamers place in reality and her unconscious.
These two were so far away from one another it would be practically
impossible to get them to gether. On the other hand ,a noble lady
living 500B C has hte ear of her Gods, and communes with them ddaiby
also a man with the powers of Hanniball is not so far from being a
demi-God. In the case of Dr Bartine's patient, there is an enormous
differnece between the dream material and the dreamer.

Dr Gordon: Would you say that a man never gets awy from making sy
symbols?

Dr Jung: I hold that man does not make his symbols. Language is
nedded. A dog dreams meat and a fish of fishes The language dreams

IO

is taken from the conscious side, but the language of awe inspiring
dreams come from far away.

How remote may be the sources of dream amteri al is illustrated in
a dream told me once by a young Suisse who had held the possession of
Tutor in the family of a German Prince. He was trained in classical
Philology, a well educated man, but came originally from peasant stock
I saw him first after he had had a neurasthenic break down. His first
dream before coming to me, was that he was walking on a hill side and
came to some rabbit holes. Sticking out of the earth he saw what looked
like pieces of a black shirt. Taking a shovel he dug down and found
a very strange collection of primitive things. Then came his illness.
This was to him an awe inspiring dream in a language not his own He
was occupied with Latin and Greek and had no interest whatever in
Archeological things. The dream meant the coming up of the primitive
man within him, for as the son of peasants, he got into a position
far too complicated for him, and his feeling of inferiority broke him
completely. This brought about the reaction of a primitive man, and
the dream said, "did up this man". Then there was the whole life of
the primitive to be dealt with and so he could not keep the contact
with his civilised situation.

This dream is as I said, analogous in the remoteness of its language
to the dream of the professor of Church Law, the dream containing the
female Faun. Then I have seen dreams of such extreme remoteness with
respect to the reality of the person involved, as to require extro-
ordinary hypotheses in order to explain how the people came to have
such dreams. Thus for example, a patient whom I occasionally saw, came
to me in January after the Xmas recess, having had a strange dream
between Xmass and New Year. She dreamed that she had read a letter
written in a very strange mixture of French and Italian, but despite
the mixture she could get a meaning out of it, and when she awoke
could remember part of it. It was an incantation to a God Ericapeus.
I asked her for her associations but she had none, never having heard
of such a God. Still the dream had filled her with awe; the whole
character of it was antique, some thing altogether remote from her l
and trend of thought. During Xmas and New Year I had read a Latin a
and Greek fragment from the Cult, in which the three Gods
Phanes, Eros, and Ericateus played a part. This was one of the first
dreams in which the woman realised the deeper layers in her

II

psychology.* (She suffered from migraine incidentally) In this dream it was impossible for me to trace her connection with Ericapeus save by assuming intuitive connection. Exact science can not yet prove such a thing. But I must admit there are many dreams I can not understand. We have not yet properly elucidated the sources of dreams- Science is as we know, the knowledge of the gate way only.

Dr Potts: Is migraine always due to inefficient thinking?

Dr Jung: Not always to that, but I think it is always psychological in origin; inefficiency in other functions may be the cause. Of course being a head symptom, thinking is suggested, but be careful about this word thinking, call it rather mind. What I call mind in woman is the experience of thought realities rather than thinking. That is why women go off into theosophy so readily, they want to experience a thought. In a man migraine might be due to a lack of feeling, but I have also seen men with migraine from undeveloped thinking.

* In the dream the name was not exactly Ericapeus but very close to it.

## Lecture II

### Questions and discussions

Dr Jung: There is apparently some confusion as to the difference between ordinary dreams and those we have called awe inspiring. The ordinary dream contains only those things that belong to the dreamers personal horizon; This sort of dream does not extend beyond the individual's experience. We have not been speaking so far of ordinary dreams but of *Mana* dreams where it was a question of a peculiar content that transmits the limits of the dreamers experience. We had to mention certain theoretical views of how dreams could predict the future and there fore I told you some theories that might explain such dreams.

These dreams would be difficult to explain to day, for the reason that they would contain the future if contained to day, and we can not see that far ahead. When I speak of the mother of Phyllarès having such and such a dream, we know who that is and comment on it as being a wonderfully prophetic dream, but suppose you were living in those days what could you have made of such a dream?

You must not think every dream is of that nature. These are very exceptional dreams else they would not get reported. It is true that in Artemidorus you would find ordinary dreams given also, but for the most part they are awe inspiring and are given because they predict

I2

the future. The art of dream interpretation as it existed in antiquity was based on these *Mana* or awe inspiring dreams. Thus the dream interpreters of ancient time deal with all dream as if they were of the awe inspiring sort, but this simply lead to charlatanism. A person brought and ordinay dream and the interpreter said "oh yes this is a very important dream" and then of course the dreamer was hooked. Obviously every dream is psychologically important to the dreamer, but that is not saying it has importance in any other connection. So you must by no means think that the facts we deal with in extraordinary dreams are what we deal with in dreams in general. All awe inspiring dreams are important as being super personal, but most ordinary dreams do not reach that level of interest, as I can show you later on.

Are there any questions?

Dr Shaw: Going back to the point you made about mind in the last part of yesterday's lecture, I would like you to speak further about the Logos principle in men and women respectively.

Dr Jung: I have dealt with this question at length in the Zurich lecture this past spring, but in general, I think one needs to remove the idea of competition with respect to Logos in men and women. One should compete with comparable things and here they are not so. One could not say for example that the thinking of a differentiated thinking type of woman is better than that of an intuitive man because they are not to be compared. Obviously when it comes to intellectual thinking, differentiated thinking is better than undifferentiated, but as I have said, the letter would better be called mind instead of thinking.

Ordinarily I would have avoided the use of the term Logos, but since you have used it I can also. Those of you who think intuitively will understand when I say that Logos and Eros are to us speculative terms, but were to antiquity devine principles. Assume that we are living in the time of Plato, then when we say Eros we mean the Great God Eros, not the greatest, but a most important god as you may remember from the Symposium. Eros is relatedness and Logos is the other side, the principle of Form. If you want to understand what is meant by Logos thinking you can turn to the writing of Plato, or St Paul, or the Gnostics. There thinking is not intellectual, it is a revelation; or to put it in other terms, it is an experience, not the product of a reasoning process. You could say that an experience of thought is one in which ideas are revealed, and such a way of thinking is obviously altogether

13

ideas are revealed, and such a way of thinking is obviously all together different from what we know as directed intellectual thinking. In intellectual thinking you are the subject, you "produce" the ideas a as we say, but when the Logos principle is experienced, you are the object and the ideas express themselves to you. In a word in the Logos experience a different principle is at work. We should really translate all of this into modern language, but to do that you need modern terminology, and then the whole thing becomes very complicated. I prefer to leave it in this some what visionary form because there are many things in our psychology that can be better expressed in these tentative symbolical terms than in any way science has elaborated. These are the spheres in which an effort for rigid definition kills the reality one is trying to express. It is much as it is with the feelings which can be better expressed directly than put into precise language.

There are two kinds of thinking process then, when one is an active state in which you seem to give a push and say "I will," "I create" and on other where you become the object and seem to be acted upon by another force. "It" the unknown factor catches you and put you into a situation. When you are in an emotional state you are in the grip of some thing, so when you speak of thinking as an experience, you speak of a process wherein you are passive and the originator is Logos. Because Logos acts this way, as an autonomous factor, the ancients could say it was a God. (We would say it is an Archetypal idea) thus all Gods are Archetypal ideas and feelings. The peculiar psychological autonomy of the archetypical images is what made Plato concieve them as existing independently of individuals. So when we speak of this passive psychological process, we speak of a principle operating in us that is, of a trans-subjective fact. The sort of thinking that derives from a creative act is different from that coming from the Archetype, from Logos or a God, however you choose to put it. Intentional thinking may be clever, but it is less convincing than thinking that eminates from Archetype.

Miss Hincks: Is Logos thinking compulsive?

Dr Jung: In as much as it is not developed, it is compulsive.

The thinking of non-thinking types can be compulsive and such a person can be possessed by his thinking. So with a person with undev-

14

oped feelings, they come when they are not wanted and swamp him.

Miss Hinks: But the Superior Function can possess one too
can it not?

Dr Jung: It can in another way. Suppose you chain the Logos by great exploits in that field, then you are quite likely to overvalue it and to believe in it exclusively. If you overvalue the differentiated function, you take a God-Almighty attitude, and those are the people who think we have disinfected the Cosmos. There is then rebellion in the unconscious against such an attitude; some thing inferior with in such man, comes to life and clamors for development, and usually it is his feeling. When so repressed, they can make a fool of him either manifestly or thru a neurosis. Such is the picture one has when a man identifies himself with his thinking side. If we turn now to women we find that they habitually tend to over value what is their strongest function, that is feeling and most women in f following Eros only live out what may be called the "happy family" notion of life. When it come to thinking, they are like devils, being in the grip of the primitive mind. Such a psychology is exceedingly difficult to deal with. One could say in such cases, both of men and of women, that it is illmanagement of the psychological forces, since it behooves us to be developed on all sides.

Dr Potts: When you spoke of thinking that is derived from Logos as being impressive, did you mean impressive to the individual or generally so?

Dr Jung: It can be impressive for the man himself or for the group too. One often finds such a man as the leader of a group. So for ina instance, many social and religious epidemics have been released by such a fellow who had an irruption from the unconscious.

## Lecture

I would like now to tell you a little of the way people of antiquity explained dreams. It will be interesting to note first of all the difference of attitude that obtained in antiquity with respect to the Psyche in general, as contrasted to our own attitude. One author who is typical, Cratippus, a friend of Cicero's, explained the connection between the Gods and the Soul very much as did Pathagoras, that is one part of the Soul came from with out, from an all-pervading Divine Mind. His reasoning is to the effect that the Gods extended their

15

poers every where, locked it away in caves, and even wove it into the nature of man. This is a characteristic expression of the fact that in antiquity the human Psyche was felt to be not entirely human. We today would not say that our Psyche was partly strange to us, but the Ancients believed very firmly that a part came from out side man's mind, and this part they called Devine. We must remember that, in antiquity Devine meant Demoniacal, even on the destructive side, or as Mana, but in any case a non human force or activity. All these doctrines contain the idea that mind is super- and infra-human.

It was not on account this psychological attitude that the Ancients paid particular attention to dreams, tho that was no doubt part of the assumption that the mind is partly from the Gods, but they paid attention to dreams chiefly from the fact that the latter were awe i- inspiring. We know to day that primatives cherish such dreams for a whole life time because they are assumed to be the bearers of important messages. Similarly, the Ancients took dreams most seriously, so much so that it was almost a political duty of a person having an important dream to bring it to the Council. Sophocles, for instance, had such a dream. He dreamed that he had discovered the thief who had stolen a Golden cup from the Sanctuary of Hermes. He thought it might be all subjective, but when the dream was repeated three times, he reproted it to the Areopagus and the thief was actually found. Another similar case is mentioned by Cicero; Juno appeared to the dreamer, Matalla and commanded that her Temple be restored from its condition of decay. In obedience to this dream the Temple was restored. To realise how far we are to day from any thing like that we have only to imagine what would happen to a man who rose in Parliment and reported a dream.

As a specific example of dream interpretation in antiquity we can take the fampis dream of Archelaus, Petrach of Palistine at the time of Augustus Caesar, in the first century before Christ. It was in the tenth year of the rule of Archelaus when this dream came to him. He dreamed he saw ten ears rich in wheat and perfect maturity being suddenly devoured by hungry oxen. The dream image is a little strange to us but not to the Orient where the fields are most carefully protected against cattle, because if the latter do break in it may easily mean a total loss and famine for the year. So the breaking in of oxen upon a field of wheat pictures a terriable catastrophe.

16

The King asked his dream interpreter for the meaning of this dream but the latter could not explain it. In those days, each King had his personal Doctor, his Dream Interpreter and Astrologer. The official interpreter failing, Simon the Essene was called upon. The Essene were an order of Monks living on the banks of the Dead Sea, they were called Therapeuti, all Healers, and were famous for their gifts in a dream interpretation. It was to their group by the way, that John the Baptist belonged. Flavius Gosephus notes the fact that when ever a very difficult dream was to be unraveled, an Essene was looked on as the authority. So they can be called the Analysts of those days. Perhaps the court Interpreter had been afraid to tell the Tetrach the truth, just as now days the ordinary Doctor fears to tell the truth if it is disagreeable and calls in the specialist.

Flavius Josephus who reports this dream is a careful Historian, not an ordinary liar, so one is inclined to give him credence in his report of the interpretation of Simon. The latter speaks litterally and says "this vision signifies nothing else than a change in the afafirs of Archelaus, and I am afraid not for the good, because oxen means labor: all their lives they are subject to labor and burdens. There must be a change because the earth also changes when the oxen have ploughed her, she can not remain as before. It is a curious a curious fact that there are just ten ears, that si ten years, because each year has its own crop, and thus ten ears completed mean ten years of Archelaus' reign, and then the crops are eaten by hungry oxen. What he has achieved in ten years he has lost completely"..

On the fifth day after this vision, there arrived an Ambassador from Rome sent by Caesar to dethrone the Tetrach. The Emperor took all his possessions from him and sent him into exile. He had the dream while the Ambassador was on the way from Rome, but quite independently of that fact, Archelaus undoubtedly had pricks of conscience at the way he had exploited the country he was governing. I wanted to give you this dream because it showed the technique of dream interpretation in those days. Notice that Simon asked for no associations. At that time the difference between the thinking of people was not so great because because the ideas of the time was so similar and so general. In a state like that one hardly needs language development even. If you took a group of Europeans to day and segregated them, they would degenerate fairly quickly to a sort of animal like homogeneity of ideas.

I7

Many primitive people do not need language, they can make themselves entirely understood with out. So where thoughts are the common property of all, one does not need to ask for associations. Even among us, we often have the same thoughts, but we must be careful technically, to let other people give their own.

Let us now consider a famous dream from the Bible, that of Nebuchadnezzar as given in Daniel IV. As you remember Nebuchadnezzar saw in his dream a great tree reaching to Heaven and spreading over the earth. Beasts and birds sheltered in it and "all flesh feed on it". Then came "an Holy One" from Heaven and ordered this tree to be cut down and its stump left with its roots in the earth, "with the beasts in the grass of the earth".

This is the dream of a Tyrant threatened with downfall. Daniel a Magician is called in and an interpretation given much along the lines of the dream of Archelaus. Suppose a modern man has such a dream: it means that he himself is threatened with collapse, or if he is not identified with his power side, it means the collapse of some thing he has pushed too far. When any thing grows too big then the downfall impends. It is the principle of Enantho-dromia. When power reaches the culminating point, then there is the split.

Babylon wrested for power, got it and fell. It is the history of the Catholic Church and of every other great movement or institution. So too, it is the usual course of things in the life of an individual such as Napoleon, or as we have seen, of Nebuchadnezzar. The unconscious came up in the case of the latter and told him "you are a tree that has grown beyond measure. You will be destroyed. You will be thrown out to eat grass". Or as we would express the last, "you will become insane". It was the fate of the insane in the East to be cast out and forced to shift for themselves. So such a dream was a warning of a state of megalomania on the summit of power.

You can see from this that the Ancients were not so very far from us in their dream interpretation. Of course we would take this dream a little more psychologically, but then Daniel takes it psychologically too, because he tells the King if he will humiliate himself he can avert the disaster. It is not infrequent that an analyst has to say exactly that to patients.

Before I end this series of antique dreams, I would like to tell you a dream that is probably the oldest one recorded. It is from the

18

Gilgamesch Epic, and is perhaps the poets work, but that does not
matter in its significance. Curiously enough, this dream of Gilgamesch
deals also with the psychology of power. The Epic begins with Gilgamesch
prince of Erech, at work on the project of an immense wall about the
city Every one must work at this task, and with out ceasing because
Gilg amesch wills it so. Finally the women becoming exasperated, make
a prayer to the Gods to save the people of the City from being driven
to death under the scourge of this man's ambition. The Gods decide to
answer the prayer and to check Gilgamesch, but this is no easy matter
because he is two thirds God himself and only one third human. The only
thing to do is to make a man equal in strength to him, and so they made
Eobani. His strength was so great that he is on a footing of equality
with the wild beasts, as like them he is hairy and know no life but
that of the fields, in other words, he is completely unconscious but of
heroic make.

When the Gods made Eobani, Gilgamesch had repeated dreams of a strange
sort. He dreamed that he was out in the fields at night and a star fell
on him and almost over came him. He had to struggle with it as though
it were a Being, and finally he could only over come it by pressing down
upon it as though it were a woman. But in each dream Gilgamesch was victor-
ious. It then came to pass that he met Eobani in just such a fight, and
Gilgamish conquers in the way he had dreamed. He then brings Eobani to
his mother who adopts him making them equal.

His dream tells him his power is limited and that if he does not r
recognise that fact, an enemy will come who will be as great as he is,
that is, some thing within himself will rise up against him, and the
same power that amde him will destroy him. In one word, the primitive
man is constellated in his unconscious. Just as in Nebuchadnezzar's
dream, Gilgamesch is threatened with being made into a beast. That is
equivalent to saying that the primitive man is constellated where the
unconscious is reaching out for superhuman power. The conscious gives
itself over to the exploitation of power, and then the unconscious wells
up to take possession of the mind. At length, instead of powerful Kings
there are left wild animals. The Gods prepare insanity that is Eobani
but Gilgamesch the Hero can over come him and bring him to his mother
to be made into a twin brother; in other words, he finds the way to
assimilate Eobani and to become with him. So we have the beginning of
the drama of man told in this Epic that is at least five thousand years

19

old. It is the first Epic of man; an extraordinary picturing of man
and his fate in which man is not over come by his primitive side. I
have had to give you just a brief outline, but the events in the story
make it clear that Eobani is Gilgamesch in an Animal form, and if
Gilgamesch had not over come him he would have gone back to the animal
level.

## Lecture III

### Questions and discussions.

Dr Jung: From the questions I have been asked since our last meeting, I infer that there has been some confusion about the purpose of the sunject matter we are now discussing. What I am giving you at present is merely the historical introduction to what what follows but it is that you should know important what former centuries thought about dreams, and so we enter that phase rather deeply. Our century is quite unaware of the psychology of dreams, but things were not always that way; if for example I had lectured at Salerno in the twelfth century, I need not have explained demons. Again to a modern audience you must exp lain the significance of Astrology, while formerly it went with out saying. So when we speak of dreams I have to tell many things that would have been understood formerly. The last time that dreams were seriously discussed was probably at the end of the sixteenth century. With respect to quest-ioms, I mus explain to you that often I dont get the exact meaning of them, and when that happens, please be kind enough to tell me. Often your point of view might escape me, for some of you are aware of analytical psychology and other are not. It has been pointed out to me for instance, that I did not properly answer Miss Bodkins questio yesterday, I w would like to take it up again to day.

Miss Bodkins question: " I should like to ask the questio in regard to waht you said as to the condition under which ancient forms of fanatsie appear in dreams. Would it not make a differnce if the dreamer were an introvert acustomed to playing a good deal with material which came from books? For instance if one has an impressive dream of flying at night high above the tree tops and then of being seized by a mob to be burnt as a witch for possessing uncanny powers, the materia used is partlay fom history and romance and from the sort of visionary participation that takes palce as one reads Such fantasies based on

20

ones reading, but somewhat transformed, make easily flicker momentarily into waking consciousness. Might it not be merely due to the conditions of sleep removing the restraining sense of the actual, rather than to any deep infection of the unconscious by content alien to consciousness?"

Dr Jung: The question is, in how far do dreams come out of personal experience and in how far can they arise from thing that do not belong to us as individuals but to the race? I should assume that dream material comes to us from two layers, a personal part and an inherited part, which latter is made up of Archetypes. Our minds are not tabula rasa because we inherit a brain built by out ancestors.

Miss Bodkin: If you will pardon me I would like to read a restate-
ment of my question. (The statement was read)

Dr Jung: That is just about what I meant. When we speak of an awe
inspiring dream we assume a situation that is dealt with in a way
transcending the personal, that is in a typical or general way. Many
events are not typical but unique, but many again have been repeated
over and over again countless numbers of times.

But let us take up the example in Miss Bodkins question. The woman
dreams that she flying high above the trees and is then seized for a
witch. The actual language used is modern; for that one does not need
to speak of a racial inheritance as the language could easily come from
the reading the *xanxexh* dreamer has done, witches being generally k
known about. There is nothing archetypal there, but it is not there
that we would expect the Archetype: it is the situation that si arche-
typal. If the individual having this dream should assume the situation
to be wholly personal, he would miss understand it, for the dreamer is
really in a situation that belongs to racial experience. The dream
says this: "Look out, you belong to an outlaw class, you are badly
threatened by collective prejudices: You are as far away from collec-
tive standards as is a witch: You can not form proper relations with
the social group and therefore you resort to magic."

Psychologically the witch is a person who withholds some thing from society, so in order to get into relationship with it, she has to use intentional fantasie; This produces effects. Just imagine for the minute that you are remote from any collective connection, that the tribal Being in you is starved and wants communication; it yearns for and desires it. Such a yearning and desiring works in an astonishing way. There are certain women who do nothing; they just sit and wait

2I

this creates greta power, almost irresistible power. Thiprimitive Medicine Man works Magic in that way; You keep yourself unconscious and wait while other people take up your problems for you and finally deliver to you what you want. If I want some thing I wait.

In this case the Archetype is what the dream says, that is, that the dreamer is in the attitude of a witch. As to the Archetype in general it is just as though in each person there were a deposit of all the human possibilities. When we behave in a certain way, and that way has occurred often in history then we approach the Archetype. When a few people have walked a certain way it is a little easier to go that way; later you find a highway made of it; then you finally get into a mechanical attitude where you do not choose at all but are swept along that way in spite of your self. Who ever gets into the witch attitude finds it terriably attractive for one does not have to lift a finger; things just go by themselves. The more you are in an archetypal groove however, the more you are taken away from our times. To sum up then, the archetypal character of a dream has nothing to do with the imagery of it, but with the underlying attitude expressed. Many people who are ignorant of history or mythology, express archetypal situations by baseness or scientific terms; a demon becomes a bird, a dragon a train or a subway. To get into such an archetypal situation is equivalent to being swallowed, to being lost in the belly of the Monster. I think we can postpone further discussion of the Archetype till we have more examples in dreams.

Mr Crow's question: " You ascribe invention to a kind of thought in which the thinker is the subject, and you ascribe Gnosticism to a kind of thought in which the thinker is the object. Theosophy greatly resembles Gnosticism. How would you explain the fact that the world's greatest living inventor, Edison, is a Theosophist, and that other great inventors have been very sympathetic to Theosophy? Sir Williams Crooks for instance was a member of a Theosophical Society and I know personally a man of the inventive type who is highly "taken up" by theosophical ideas. If it is a question of compensation why is the thought not compensated by feeling rather than by another kind of thought or by intuition?"

Dr Jung: That is perfectly true; a certain type of inventor such as Edison is seeking a compensation for his greatly developed superior

22

Function, directed thinking. But the point Mr Crow makes is that
such a compensation is not real. The real compensation takes place e
else where. Such people are atrophic. You can have a compensation on
a mental side, but that is not enough. It makes you feel fine to be-
lieve in the life here after; it satisfies the feelings, but only those
feelings that are allowed to exist by the intellect. But if that sort
of thing goes too far, a most unsatisfactory feeling situation comes
up that may lead to a neurosis. One finds the same thing in Nietzsche:
on the one side is the intellectual existist aphorist, compensated on
the other by belief in a highly emotional truth. Again it is found in
Fechner: a mathematician on one side and on the other dealing with t
the spirit of the stars, but the sides are kept within the intellect-
ual sphere, and so as I said, no real compensation occurs.

Lecture

We will come now to an end with antiquity I could give you many more
examples, but I think it is better to discuss now what the Ancients
thought of dreams. The standard work is that of Artemidorus of Daldys,
"Oneiro Critica". I suppose you have English translations, but probably
they have left out a large part of the original, namely all that which
refers to sex symbolism. Just this part on sexuality reveals antiquity
best since it is there we differ from them most.

Artemidorus lived about 180 A. D. He was one of the philosophers
who wandered about the Mediterranean countries teaching and studying.
He was a great friend of Cassius Maximus. In treating dreams he has
tried to classify them in two main divisions, theorematic and allegoric
dreams. Theorematic dreams correspond to reality as you see it, and
allegoric dreams express reality thru some thing else. He quotes for
example the case of a man who had found a corpse and given it burial
then in the night after this, the dead man appeared to him in a dream
and warned him against starting on a voyage he was planning. The
vision said that the ship was going to be wrecked. In this way the
mans life was saved. Artemidorus calls this a theorematic dream ( we
would call it the objective level of the dream). Thus if you dream
some thing happens to your brother, the real brother is meant. But
there is the subjective aspect too that is allowed for by Artemedoris
Suppose you dream your brother is sailing; it is not be taken litter
ally, but as your self, or some aspect of your self. Here Artemidoris

23

is not far from modern thought, but the parallelism is not quite
what Artemidoris thought. He used the terms objective and subjective
but for him in a subjective dream the dreamer is acting or suffering
some thing, while objective dream means that some thing else besides
the dreamer is involved. Thus a man dreams his father was burned and
he assumes that his father will die, but the man himself dies. Accord-
ing to Artemidor is relatives in a dream always mean the dreamer him
self. In allegorical dreams Artemidoris differentiates between polit-
ical and Cosmic dreams. Antiquity believed very much in such dreams
In ancient time when people hung to gether so closely, the personal
condition effected the public, that is, it influenced what every member
of the group felt. Artemidoris says about political dreams: it is
impossible that one person in private life could have a dream signifi-
cant for the State. When a vision supposed to have importance for the
State comes, several will have it and tell us thru relatives. Thus the
one having the dream will not be a private person but the public. He
also says that an insignificant man could not have visions of import-
ance to the community. In those days political importance was linked
with the community. If the Tyrant of a small town had a fantasie it
affected the whole town.

Cosmic dreams were dreams of stars, moon ect, and of great catastro-
phes. These dreams are rare with us; they are most frequent with children
Children often have dreams of travelling thru space. I remember the
case of a nine year old girl who dreamed she was in a dark suace all
alone and approaching a dark globe. As she got nearer she knew it was
the earth and she had to choose between two ways of going and did not
know which to choose, right or left. She awake in a nightmare. Such a
dream tho rare in general, is relatively frequent in a narcosis, and
such dreams are characteristic for important moments of life Mentally
deseased persons can also have these types of dreams. Then there are
certain unique cases where they return thruout life, and it seems to be
a matter of infantility that can ahrdly be over come. There are certain
people who have important things locked away in their psychology like
Teratomata with in the body. Say for example a mother and a father are
very far away from one an other phychtically, then the child can get
strange things from the mother, which the fathers nature can not assim-
ilate. Given such a case and extraordinary dreams can appear in the child

24

as a result of such a conflict.

I will not attempt to give you all the rules that Artemidoris lays down about dream interpretation, tho they contain many valuable hints. He says for instance, that one should never interpret a dream with out first knowing the dreamer and his past life so as to have a safe basis of the interpretation. An interpreter who interprets only out of himself is likely to go astray he say.

His material consists of over two thousand dreams. He mentions them rather perfunctorily and seems to choose just certain parts on which to dwell discarding the remainder of the dream. The dreams are quite short unlike those we handle to day. The essentials chosen are according to certain rules dictated by getting a certain prognosis. There is no idea of a compensatory principle in dreams. He speaks of favorable and unfavorable dreams in a way that would fit in with our expectations. One feels rather strange in studying such a book; there come a curious feeling as though the handling of the material were after all, fairly adequate, and yet you hardly think of these people as being accessible to us.

I don't want to take up any dreams from the Middle Ages. Science dies there and the dream question only becomes interesting again with the dawn of Psychology in the 19th Century. There were a number of men who then produced valuable work. Thus Schubert advanced the work on the significance of dreams and brought out a very interesting idea, namely that a dream is to be understood as a manifestation of the most important of a man, and is a most individual and subjective process. It was an advanced point of view which was completely lost to the comprehension of his time. Then came the last descendant of the school of Romatic philosophers. The school of Animal Magnetism developed a psychology, but it went under with empirical science. Charcot was the next most important figure, then Janet and finally Frued.

Frued was the first man in modern times to pay particular attention to dreams. To him the dream was a remnant of conscious life and originates in a wish that is incompatible with consciousness. This incompatible wish of which the dreams tells is only to be represented in language that conceals its nature. He thought of the dream as a mechanism to preserve sleep assuming that if the incompatible wish were realized, it would be felt as such, there can be no sleep. This brief summary brings us

25

to the present, and now I will give you examples of dreams, hoping to show you thru them what seems to me to be the function of dreams.

My first examples are made up of a series of dreams from a widow of fity three who came to consult me for hyperesthesia. She had always to listen and listen in the night when she should have been sleeping untill finally she came to hear thing in her own head. It is the noise of the blood, but it grows and grows till she has the feeling of living in the midst of a terriable hubbub. She became afraid of the night. Her head seemed to her as if it were a glowing fire. She had many night phobias among them the fear of Burglars.

In order to "place" this case for you in her environment I may say that she lived in a nice big house with two servants. She had a aughter married and living away from home. When she came to me she looked very much younger than her years. As to education, one might call her half educated. She spoke French and German and of course went to church.

Naturally, for all these symptoms she complained of. She had had many physical treatments, and she was very disinclined to assume that there was any thing wrong with her psychology that could account for her trouble. Her daughter had persuaded her to come to me, she her self being quite unaware of medical psychology. She was so completely ignorant of any thing of the sort, that it was very difficult to make her see that she might have even a normal psychology much less a pathological one. I told her there was no organic disorder in her head and she was more or less inclined to believe me since I did the same the same thing that the other doctors had said. I tried to make it plausible to her that there might be something mentally disturbing that could be seen from the dreams. She said she never slept and never dreamed. Never the less, she brought me a dream on the next visit, and amased her that she was to have had one.

First Dream: She is sitting in an unknown church with out a hat. She is most astonished at this and at the fact that all the people are unknown.

I tried to analyse this situation and to make the people known to her by association, but she insisted she did not know the church, nor had she ever been in any church with out a hat. "But" I said "suppose you had what would you say then"? "really" she said, "I would never do such a thing". In such a situation the analyst simply has to take advantage of the patient and do the interpretation himself.

26

What then does it mean for a woman to be inchurch with out a hat?
Obviously it is only the bride that is in church that way, but I said
nothing of that to her.

Second Dream: She is just returning from a walk. In approaching a house not her own, a little dog came out to meet her and made a great fuss over her in its pleasure.

When I tried to get associations, it was just as before: yes she occasionally took a walk but never under those conditions. How did the house look? It was quite unknown to her. So I got at nothing thru her, but let us see what can be made of it. When does she walk or leave her house ? when sich end coming ot me. When she returns it is not to her house: every thing is different. She has a dog and he is glad to see her. The dream says she is glad to come to me but wont admit it. So the little dog represents that kind of instinct that follows or hangs on. That instinct in her is pleased to have found an object. As soon as she accepts the meaning of the dog, she will know that it is the dog in herself.

Third Dream: Her nephew has called on her and she has been very glad to see him. She wants to start the gramaphone to please him. Here she wakes.

Now as you have observed this woman is with out any power of fantas-
ie. It is generally known that a gramaphone is designed to please,
therefore when she wahts to please her nephew she will start it. It is
an Anumus way of doing things, that is, doing them on assumption. "Why
did you start the gramaphone" "It must be nice" was her answer. What
is her nephew in the dream? (She actually has a nephew)

Dr Gordon: The nearest man substitute for the analyst.

Dr Jung: Quite right. The dream, which came after a visit to me,
says "a call on Dr Jung is as nice as a call from the nephew whom she
really likes, by the way. The gramaphone is her way of expressing her
feelings. In expressing them this way she keeps them properly placed
with in the frame of her values.

Lecture IV

Questions and Discussions

Dr Jung: I find I have omitted a question from the last lecture and
would like to take it up now.

27

Miss Taylors question: " Would you say that a man has Logos experience behind his differentiated thinking and therefore is often original and constructive? You acknowledge that a woman may have differentiated thinking. Would you then say that she has no Logos experience behind? or would you say she has less Logos experience and is therefore less original and constructive in thought? Does the intellectual woman have the experience of being the vehicle of the Logos - being lived by it?".

Dr Jung: " I would not say that. I would say on the contrary that the average man is quite unaware of the Logos experience. It is odd, but it is a fact that a differentiated feeling type is less able to appreciate the principle of differentiated feeling than any other type. It is as if in early childhood the function had begun to develop, and as though the primitive feeling had been devoured and transformed. One could say that sublimation had taken place, but I have never believed very much in sublimation; it seems just a catch word. As a matter of fact the primitive stage remains behind and as consciousness becomes more developed, one forgets that one started on such a low level. There is some thing in man that can not be detached from Nature. In the analysis of such a feeling type, it is most difficult to bring the primitive feeling into consciousness.

It is very much the same way with a man's mind. It develops out of the Logos principle, but he is quite unconscious of that principle. The average man has never had the experience of a mental process standing against him as it were, within himself. He meets that situation in his adversaries but not in himself as an autonomous principle. The average man is far more likely to believe in the autonomy of Eros than that of Logos. With women it is of course the other way around. Logos can easily take possession in a woman but not in a man. That is why I spoke of man as having in a certain way chained a God thru his creative activities. We have actual examples of chained Gods by the way, Jupiter Ammon was loaded with chains as was also the God. ... so that he could not leave the City with protection. Following this analogy, a man can chain Logos, but one can not call this chaining of Logos an experience of Logos. Unless I have become conscious of Logos I have not had the Logos experience. But of course if a man is peculiarly original and constructive, it has to do with the fact that he has the Logos principle back of him.

28

2) No I would not say that either. A woman with differentiated thinking can have as little Logos as the man. Another fact to be remembered is that Logos belongs to the latter half of life; one must have lived before that is open to one. A woman with differentiated thinking has not necessarily had any Logos experience. In a way, a woman is less creative or inventive than a man, because it is not her business. She is creative in relatedness, in the making and maintaining of relationships? there lies her creative strength.

3) No the woman does not have the experience of being the vehicle of Logos. She might possibly have it if she had an undifferentiated mind. In the case of the primitive his mind is not in his head at all, it is projected into the country all around. In that connection I would like to recommend to a book of O Dennet, "At the Back of the Black Ma's Mind." It is a book that is difficult to read, but it gives very beautiful evidence of this fact of the projection of the primitive man's mind. The more primitive, the more it is spread about. For example you come to a deep valley and there you find a spring of water: a dragon ahs been slain there. There is a little hill and on it a boulder: a great king is burried there. or there is a dark wood some where and that is haunted. Crossing a ford, such and such prayeers must be said to ward off spirits. In certain tribes of negroes women must dismount when they come to a ford else they will become pregnant. All the legends in such a primitive country are tied tightly to the object and in this way the country becomes one's self. Another country may be conquered, but it is not wise to go and live in it lest the wrong ancestor spirits take possession and worry one to death. The women become impregnated thru the ancestor spirits of the new country, and thus get in possession of the wrong spirit. This is no joke but a terrible truth to them.

Dennet quotes the speech of an African King on the Congo which illustrates my point. The kings speaks with purpose of admonishing the people to be just and righteous in order that they may attain their ends. Let us suppose him to be speaking here, then he would say, "Isnt this the bay of Swanage and there the hill with the white cliff? and over there is the tree on the hill top." All of this which is quite incomprehensible to us would be loaded with meaning for his hearers. Each place is associated indissolubly with a certain truth, and when ever the name of the spot is given, it has a spiritual connotation.

29

This King has to speak of the country in terms like that in order to convey what he means.

The same thing can take place to day among us in Switzerland; if the speaker wants to convey the idea of Liberty or Fidelity he has only to make one gesture toward the mountains. He need not even mention the Alps for he is well understood by that gesture. It is a remnant of that primitive psychology. You can imagine that when your unconscious mind or Logos is projected that way into objects, it acquires a singular permanence. Nature Ditties come about in the same way. To us the sun is the sun, but to the primitive, it is the all embracing Being. That fiery globe is an idea in itself. This is a conviction that will last long. When the primitive has achieved such a projection, it is contained in any object, in the trees for instance. He has not formulated any ideas about spirits, just the trees themselves talk to one another in the night. When he reaches a higher stage he thinks of the spirit being contained in certain trees and then begins the realisation of ideas embodied in the country or in the sun. We might say that sun worship is the last phase of that religion that embodied itself in abjects with the sun as the culmination. The end of this came between two hundred B.C. and three hundred AD when the image was dissolved or segregated from the sun. The early Christians thought of Christ as the Sun, and all the old Church Fathers has difficulty in persuading their followers not to worship the sun. St Augustin says, " not this sun is our Lord, but the One who made the sun". When the primitive gets behind the sun to something responsible for it, he has the beginning of an idea before that, there is a complete identity of the idea with the object.

I thought that I could understand sun'worship: it seemed simple: here was the sun and here the man who was to worship him, but that is not so at all. With the real sun-worshipers there is a complete identity of the image with the object. We would not call that worship. These sun-worshipers expose themselves for hours to the sun, get thoroughly permeated with it, and then the religious ceremonies begin. If I speak of worshipping wine, you think of course of the Communion where the wine is a symbol of Christ's blood, but the real idea of the worship would be drunkenness. If you are quite drunk, you have given yourself up to Dionysius, you have sacrificed your self. Another analogy is the state of Hui, described by the Chinese.

To return to the question of the Logos experience: the experience

30

of Logos only begins where there is an awareness of the existence of
Logos. It is quite impossible to get from the sun worshiping Pueplo
Indians any notion of something behind the sun. I tried it with a highly
intelligent Indian who I met out there. He was a man who understood
very well the mystic conditions of the mind, and I wanted to find out
if he could concieve of a spirit, that if the sun But he could not; the
sun was the last thing, the Absolute God. There is an emotional basis
for it too, and they speak of the sun as "our Father". That the Christ-
ians want to reform these people is ridiculous.

So long as an image is unconscious we can not experience it, and no
one who can not detach the image from the object can know mind. As
soon as one can detach the image from the object one can experience
Logos.

Dr Naynes: Would you say, that the development of polytheistic tradition grow out of the projection of mind into multiple objects and Monotheism out of Sun-Worship?

Dr Jung: It is true that the Gods represent the first attempts at the making of an idea. Amen is walking thru the woods and a tree catches his attention. All of a sudden he is afraid; there is something peculiar about that tree. The primitive man is as full of fear as a wild animal. If you have ever seen a film showing the life of wild animals, you have certainly been impressed with the fear they display, and so it is with primitive man. He is always looking out; some thing may be shot into him any minute. When he sees a tree like that he is certain it is possessed of spirits, but things are left just there. He brings fruit to the tree, but makes no system of his feeling about it. So the country of these people comes to be filled with luminous spots places that are being taken care of and that are reverenced for the spirits they contain.

It is reported that a negro found the anchor of a ship on the
beach and cut it off for plough. Three weeks later he was ill. The Medie-
cine Man finding that he had taken the anchor away, told he would better
put it back. Tzen the negro was cured. When ever he passed the anchor
he bowed deeply.

We would not call this sort of thing polytheism but rather daimonism,
or animism. Poly-daimonism comes to poly-theism. History begins with the
latter. The transition to Monotheism is to be seen in such a case as
that of Amenotet the IV who united all religions in the disk of the
sun. The tradition thus started was never quite lost to the priests

31

got on top again. The monotheistic idea remained and formed one branch
in the Jews and in philosophy. Out of their monotheism came the Christ-
iab idea.

Dr Baynes: Is it not true that you can concieve of a primitive
monotheism?

Dr Jung: Among very primitive people monotheism is questionable,
that is all I can say. Conditions in Central Australia are very primitive
The people are Totemistic chiefly concerned with Spirits and have no
central ideas about them. Yet all these people have an idea of a 'spirit-
ual God who does not bother with man, so they give themselves up to
the Totem and propitiate the various spirits with rites, food and water.
The remote God is too remote to be dealt with. The Central Australian
has the only cosmogonic myth of

Question: When Amenottep IV united the Gods did he not bring in also
the opposite principle of eveil?

Dr Jung: It was all ready there as Set, principle of destruction
we can not say "eveil". To the primitive destruction is eveil. A
missionary is said to have asked the natives, "what is good and evil"
The reply was, "it is good when I take women and bad when they take mine,"
Much the same was true in Egypt. If you read the " Confessions of the
Kings " so called, made when the Soul is tried in the Court of the Dead,
the Soul is made to say, " I have not stolen nor killed, nor taken
unjust taxes etc " thru a long list of destructive things he has
not done. He never says what he has done. This shows they had a morality
a spirit of law, whereby if the law were not injured every thing
was all right.

Question: But still it could be said that there was no monotheism
with out its opposite.

Dr Jung: No, it is not necessarily its opposite as we understand
good and eveil, for in the Egyptian religeon the eveil side is as I
have said, represented as the destructive side of life. Re begins his
walk thru the Heavens and there is a worm that bites him and evening
comes. In the myth of the Sun all the necessary eveil is incorporated
because the Sun is not all powerful, he is only so in the day. In the
night other powers pervail. So when the Sun goes into his boat for his
night journey under the sea, he does battela with the serpent, He
begins to wrestle with the serpert like cat and at sun rise kills it.

32

In the philosophy of Egypt, the Serpent is called the Devil. In the naturalistic religions this eveil appears as the destructive principle, that is, if it injures you it is bad, if it injures the enemy it is good. To a certain extent this is still true for when one does harm to an enemy he is praised. In other words we have National Gods. If our Christianity were consistent we would have said during the war that we would not pray at all so as not to put God in a moral conflict.

## Lecture

We left off yesterday with the third dream in which the lady played the gramaphone in order to please her nephew. What do you make of this gramaphone episode?

It stands for feeling express that is ready made and to hand, some thing conventional and standardised; you can buy it and there is abso-lutely nothing individual in it. But what does it mean in this situation I want to show you that a fortnight before the problem came to a head the dreamed showed how it was going to work. Her feeling moved along mechanised lines; instead of realising this and expressing it in her own way,she insistently held to the standardised way,and so she never found the lost contact with her self. Herbehavior was very much as if when a man proposed to a girl ,she got out the record " Sei gegrüsst du Lieber Schwan" !

Fourth Dream: She meets her sister who has been dead for eight years and talks to her.

I ashed for associations and again I sm up against a blank wall. She ca not talk to her sister because she is dead. I said " but the dream says your sister is a live" To this she replies she does not know what it means.

Dr Bertine: Who wa s the sister, part of herself?

Dr Jung : There was nothing to be found out.

Dr Shaw: Was she not the dead side of herself?

Dr Jung: Why assume something dead? cf. pg. 34 oben

Dr Harding: Is not the sister rather something that is not very much alive in herslef?

Dr Jung Yes the person who knits, goes to church ect. The only time this patient has any vitality in her life was on visits to her daughter where she had a great time interfering with the latters house hold.
Ordinarily she was surely not much alive. Some thing died in her and it was eight years since the death. When a date like this is given in

33

a dream it is of impotence to find out its meaning. We can assume it is significant or it would not work thru to consciousness. These things need energy in order to come thru; they are like balloons rising from the earth to a height.

I asked her what was happening to her when she was forty five, (eight years ago) she did not know of any thing, but her daughter was not yet married. That is important enough because she was identified with the daughter and had taken her as a substitute for her husband, jus as she would have done with respect to any object that happened to be a around her at the time of her husband's death. This is an important thing to understand: some one loose a wife or a husband and the image of the lost one one begins to settle in the neighborhood: perhaps one of the animals becomes possessed. When it happens to a primitive he put out rice ect; he is certain that the image of the dead person goes into the immediate surroundings. These things are not very logical, but they never are. It is not clear to us why in the case of her husband's death a chair or a dog can take up the woman's Libido, but of part of our Libido is beastly and can go to anything. That is why Freud make waht appear to be such peculiar statements: instead of saying the spit spirit of the dead has taken a place in you, and you have projected that Libido into some thing near you, he seeks of sodomy when the spirit of the father goes into the dog. In other words he dismisses primitive psychology and assumes that every relationship is a sexual one. It is not so. These things simply happen quite apart from our desire, and it is much better to adopt primitive language in talking of them than to resort to an artificial sex interpretation.

It is simply so in the case of my patient that the Libido left over from her husband was transferred to the daughter and the mother felt alive thru her. Then came the death of the sister. When a relative dies one touches death oneself: one says "Hodietibi cras mihi." It gave her a feeling of loneliness what was increased by the engagement of her daughter giving her the sense of being left behind. Having no psychology of her own as one might say, she kept every thing unconscious and put all her Libido into the child. In doing this she has the best on intentions as mother who do it always have. It seems to them very unselfish to put the whole sum of their Libido on the child, but the latter has then to cope with the problems the mother is refusing to face. Children who have this happen to them must be fit indeed not go to pieces under the strain of the psychological burden imposed upon

34

them

All that period of her life is recalled to my patient by this dream
but of course she could grasp nothing of it. In general the dream of
a dead relative means something dead within ones self along time. I

Fifth Dreamshe is invited to a gathering of strange people in a s
strange house. She is talking to a gentleman and tried to know who he
was but could not remember.

It was evident that she was already feeling that she could know
what the dreams were sayingbtu w en I asked he, who the man could be
she was a blank. Obviously it was my house that was strange to her and
I was that man. But why does the dream insist on my strange ness?

Answer: Because she was so unconscious.

Dr Baynes: You are not real to her yet. Dr Jung

Dr Jung: Yes that is one aspect, but are you satisfied with that?

Dr Mann She wants to keep you strange

Dr Jung: You mean it is a sort of wish fulfillment? She says to
herself, "I don't want to know this man nor his house." It is what
Freud would call an incompatible wish. That is certainly a plausible
explanation, but I hold that our unconscious is growing like a tree
that it is a natural process that grows according to its own laws
irrespective of man's likes or dislikes. That is why I go to the dream
for they tell me things impartially. They are an instinctive process
and give me facts as they are, not withstanding the hopes and fears of
the individual. Each person knows at bottom that he has within him
himself, a process obeying a law that is with him or against him. The
possession of this indefinable thing is the origin of the Japanese
saying, "in every body's heart there is an old wise Sage". When
you are alone you think you can do as you choose, but the old wise man is
always trying to know more about the matter than you do. There is always
something deep down which says, "that thing you crave is wrong". When
it is so and we go against it, we are frustrated in our action.

So I hold dreams to come from the level of instinctiveness
and therefore I dismiss what a sort of nagging method that says to
a patient, "you don't want to know". Instead it is better to say that
it is unnatural for a woman to be so far from her instincts and when
she is Nature will make an attempt to make her see that she is artificial
and stupid. She must pay attention to her surroundings, that is true
but if you take such a patient negatively, and tell her she is will-
fully keeping herself from knowing that she is obstinate ect you are

["35", "very likely to get impatient and so to project your own psychology\nupon the patient. You run the risk of over running the patient by\nviolating his individual rights. If you do this you give your self\naway and are likely to be punished by getting a very evil form of trans-\nference. Freudian psychology is full of such cases. One has to take\nthings for granted and keep away from imposing something however righ\nit may be. If you see a tree growing crooked you don't say to it \" stop\ngrowing crooked\".", "Mr Lay: It seems as if the woman not felt strange, but felt strange\nabout that very fact.", "Dr Jung: That is what she should feel. She was quite cut off from life\nand had felt herself to be an old woman at thirty eight. \"Now\" she had\nsaid, \"my life is finished, I will never marry again but will live for\nmy daughter\". So to all intents and purposes, time stopped when her hus-\nband died. His spirit was in every thing and life was a arrested for\nher. But Fate went on none the less and she was left behind. She lived\nin 1907, not in 1922; Thus little by little she got quite out of contact\nwith reality and became a stranger in the world. This dream has a 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36

important statement. If you say she wishes him to break in, you assume
a simi-conscious process, yet the Freudian technique is of course in
a certain sense true, but if some one loses money and you tell him
he wanted to loose it, you have not stated things as they really are.
There might be a devil in me that induced me to loose money, but I as
my self, do not want to loose it and there is no use in identifying me
with that devil. It is much nearer the truth to say, "there is a tend-
ency in you to make make you want to loose things". Even that formula-
tion might be a misrepresentation not quite true. You are more scientific
if you dont make any assumption about the volitional side of these un-
conscious things.

The dreams the describes the consciousness that ought to come to the
dreamer. We can assume the moment of this dream to be of particular
psychological significance. The next moment should figure in conscios-
ness.

Following this sixth dream there were twelve days with out dreams.
What is the meaning of this interlude? The night mare was so intensely
frightening that she burried every thing, but why?

Dr Potts: The contents of the unconscious were so strange that she
could not face them.

Dr Jung: Yes and therefore she prefers to project it. Even quite
intelligent people can be very unreasonable about the emotional content
of their minds. They would rather think it belongs elsewhere than to
them. This patient must have had some glimmering of what was going on
and then something happened. You can imagine the situation: the trans-
ference began to make itself felt and she almost had to see it and to
realise what was going on in her.

I would like you to understand this process in detail: She became
half aware and then the new content should have been assimilated with
consciousness. How can that be done without the readiness of consciousness
to cooperate? What was in her consciousness? Noting but conventional
ideas. Such a woman never thought of an erotic relationship. She knew
of happy marriages and anything else was relagated to Paris or to the
stage; in a word any thing else was quite horrible. This attitude of
herconscious forced her to keep repeating to herself the dead level
"reality" of the situation as she saw it; she was fifty three and I
much younger, married and the father of five children, therefore any
feeling in connection with me was idiotic. But suppose that she had

37

been aware in her consciousness of human problems as they exist in a
larger reality, the reality that extends beyond the "happy marriage"
hypothesis, suppose for instance she had read Michalis' "Dangerous
Age", then she might have assimilated the things her unconscious was
trying to say to her. She could have said to herself, "is this some t
thing that belong to the dangerous age?"

It is very important that people have some form in which they can
recieve nature. The idea of the happy marriage is good for young people
that is it is appropriate for a certain level of development, but in real-
ity it is like a rail road system the rails go from one spot to another
but there is no getting off for an excursion in the woods. You can go
from London to Birmingham, but not also to Hyde Park at one and the
same time. Nature then is not running on tracks in this simple and con-
venient way She is all around in the byways; particulaely if you are and
individual does nature manifest herself in this way By virtue of being
an individual you are a crime against convention, and in essence you
will always commit sin against conventional ideas. Does one ever sin
against law? yes but law is a sign post that say, go here or get into
trouble". It is generally understood that deviations take place else
the law has no meaning. If people did not transgress the ideas back of
the law, there would be no need of law. Transgressions make the fullness
of life; law is a convention that point the best average way: that is
for all problems for that of marriage. When one believes firmly in the
best average way and in nothing else, then it is only upsetting when
something happens that is not in place in that universe. "I am fifty
three; he has five children." There is no average way there but a
complete stop. But why does she not dream none the less? When do dreams
stop?

Dr Baynes When the threshold is elevated.

Dr Jung: But that is a sort of figure of speech.

Dr Gordon At the palce where there is difficulty from both the con-
scious and the unconscious.

Dr Jung: It is because she has become a little conscious; because
she is so occupied with the assimilation. She had an idea and did not
tell me. When in analysis the dreams stop, it means that there is con-
scious material that needs to be taken up. As soon as we deal with
this conscious material the dreams begin again. I am quite certain that
she knew something at this point, but her assumptions did not allow

38

her to speak of it. She began to do that fatal thing that women fall
into when the Animus is ruling them, that to form opinions that have
no foundations in fact. She must have said to herself "there is no such
thing as my having a feeling for that man, and there is going to be no
talk about things that are not". That was her opinion with out any
discussion allowed, that is she made the judgement and put it above every
fact in the situation. I said to her, "you don't dream because you know
some thing." but she was quite innocent. I tried to explain things and
to give her some idea of the psychology of the unconscious. I told her
that no matter how civilised we might be, we have still our instinctive
animal nature. She was interested in this and took it as Darwinism.
What we did in those twelve days was to link her up with the monkeys.
It had a good effect, for the thirteenth day her unconscious began to
work.

Sventh Dream: She thought she was a young girl in her native town
Her parents were there and her sisters including the sister who was
dead. They were all alive and things were as they had been thirty eight
yeras agao. She was very happy. Svenantly there was something disagreeable
that interfered with the please, sShe should have gone to the dentist
She looks out of the house and it is raining. She thought she must t
take an umbrella but for got it. She went back for it and woke up. She
did not go to the dentist.

I asked her about her childhood and she gave me a discription of it
It had been fairly happy and she liked to have memories about it, but
there was nothing in what she could say that offered a hook. When I
asked her about the dentist, she said that was the way things went when
she came to see me, so it is not difficult to see who the dentist is.
The pain given by both analyst and dentist was not so dissimilar.

What does dreaming of her youth signify?

The state dreams the process of rejuvination. When you put a man b
back to the monkey, you rejuvinate him. When you make the instincts c
conscious, it is just as if you were digging up an old well and letting
new water into it. Or it is like the coming of spring after winter.
This was a most youthful dream because when she is young, some thing
can be done. Her point if view is such that she can not accept the s
situation to day, but as a young girl it is all right. She is a girl
and I a boy. As the idea of rejuvination is connected with the trans-
ference, she remembers she must go to the dentist. The analyst is a
painful sort of doctor, n gging and boreing painfully

39

painful sort of doctor, nagging and boreing painfully. The she finds a
pretext for not going; it is raining and she has no umbrella. She
goes back and then is too tired. So we see the rejuvination process
is not sufficiently strong to break thru her lack of plasticity
If only her thinking had been better, she could have handled the trans-
ference, but with the mechanical, conventional attitude she had, it was
impossible for her to cope with it. The dream showed the effort to
break thru this attitude.

Eight Dream. There was a great festivity in her house. It is the
birth day of her husband. Her daughter is a small child again.

She had many associations to give with her husbands birth day. He
was a very authoratative man. It was always a very elaborate entertain-
ment they had for him on his birthday. I could not make out just what
the feeling value of all this was, but she enjoyed very much the idea
that her daughter was a little child again. How beautiful that was she
said, and then added sadly that it was no more true He daughter had
gone. Incidentally her son in law had conjured me in those days to keep
her from interfereing in their house hold.

What do you make of this dream? Obviously she regresses into the house
because she forgot the umbrella and the she joins her husband again and
the idea of the wish fulfillment enters. But we want to go further with
it. What is the teleology of the dream?

When you look at ancient dreams interpretation or that the way priative
take events that have symbolical value, you find things taken very simply
How does this thing work on me? is the question asked. They take it as
magical sign. So with dreams, even if you don't understand a dream, you
get a certain effect from it jus as if it delivered an electrical charge
upon you. What is the purpose of the dream image here? Take it in con-
nection with the dream before. She returns to her house, and so associ-
ations with her former life must come up. Then most important events
are put before her eyes. In those days the husband was a terriably im-
portant person, (it not being America) and the birthday of the husband
was a sort of Holy Communion, But what is the purpose of all this as far
as the dream is concerned? The dream is objective. It puts her back
into her married life and then she realises or could have realised what
it really was. The effect would have been to make her see how that m
marriage was satisfactory and where in it did not quite fit. But to her
way of seeing life

40

way of seeing life," happy marriages" were the only way of communication.

Ninth Dream: She recieves a young lady, Mmdemoiselle B- who tells her of her trip to Italy and shows her photografs.

Her associations are to the effect that she does not know this Mlle B-, she has only heard that she has made such a trip and that she is engaged. But her daughter made her wedding trip in Italy and brought back photografs. Mlle B- is in some way her daughter, but not married. When ever a dream contains a figure that stands for a real person, but is not exactly that person, it is an effort to get away from the real person.

Freud says that if one dreams of an old man who is not the father of the dreamer, the father is meant none the less, but I think this is a depreciation of the symbol. I hold that in such a case there is an attempt to get away from the father in order to get the Libido freed from the object. The normal process is for the Libido to develop away from the father and the mother and to flow into other objects. When you build another pillar in a building it is certainly related to the building, but if you say it is nothing but the building, then you have created nothing new. So with the "disguise": Taken that way you have only used a surrogate, and so you are not lead away from the father but straight back to him.

So it is important that when this dream says Mlle B- we don't take her as the daughter, but in place of the daughter, the woman is identical with her daughter and on her way to an intense regression. It is important that in her married memories she brings up wedding trips. She must go further back, to her own wedding when she was young, and there must be something significant there. Her daughter has had just such a wedding trip. Mlle B. is the young woman she was. This means the amount of Libido the woman has put into her daughter which now comes in the dream as Mlle B-.

What is the import of this? There is something in her that ahs not lived. It is like her daughter but not quite like her. It is the part of herself not tied to the dead man, that is the instinctive girl. In her retrospection there is first the official bliss, and then she goes further back to memories but not quite wholy. perhaps they are even sexual. Tis is the part of her she does not want to know, There comes at this point the idea, "you could be like Mlle B- have you forgotten how interesting was that wedding trip?" The important fact to get out of this dream is

4I

the identity of the patient with the girl who will marry.

Tenth dream. She is ready and wishes to go to church. A lady is coming to accompany her to church. She doesn't know why but something hinders her from getting off.

It is obvious that this going to church is a wdding and that the
lady coming to help her is a bridesmaid. Something is hindering her
just as did the rain and forgottne umbrella. This dreams shows us the
continuation of an unconscious fantasie. Mlle B- in her is about to
marry but again something intervenes and she can not go futher. From
such a dream one can see that the resistances against accepting the
fanatsie are very great and also quite unconscious. She is extraordin-
arily unaware of the fantasie going on. The masing thing too is that
there is a negation of her fanatsie in her dream, for usually the dream
carries no negation of such a fanatsie system. But in this series of
dreams both affermation and negation are in the unconscious.

What does that mena? That the content is entirely split off from
consciounness, shut in like a focus of tuberculosis with in the tissue.

Dr Shaw: how does that effect the conflict?

Dr Jung: It makes a pecuïar kind of conflict, and she was quite
unconscious of the existancelof the latter. After twelve days of no
dreams her symptoms were better, some what to her annoyance beit said,
for she could not understand how that could have possibly come about.
She thought it was a kind of hypnotism. Of couse the cause of her im
provement was simply her unconscious return to instinctiveness, the 1
Libido deing thus diverted from her ears and the rush of blood in her
head to more normal channels. The fact that she got back to instinctive
level had a refreshing effect on her even to it all took palce in the
unconscious. I could not get any associations from her about the woman
in the dream. She was just the wife of a family friend.

Dr Shaw. Does it make it more difficult for the conscious, if the
conflict is so cut off?

Dr Jung: Yes becuase had she had any idea of things as they actually
were she might have realised where she stood, but all the things she
was or was not in her conscious kept her from realising where she was
and kept her unconscious. She had been in this condition for fifteen
years and all that while her conflict was becoming more and more deep-
ly burried. One can get very far from ones self in fifteen years.

Eleventh dream: She called on an old lady. This old lady is said to

42

have a child three or four weeks old. The dreamer wants to bring the child a present. She goes to the nursery and looks in the cradle and it is empty.

The associations bring out the fact that this old lady is queer. She was mentally deranged and at fifty two got insane. Notice that the child is just three or four weeks old, that is the same age as the dreamer we can say, because about three weeks before she had the dream of the thief and four weeks before she came to analysis. But there is no child after all, so again there is a negation of the dream.

We can treat this dream quite nicely. She dreams of an insane woman and I am an alienist. She is fifty three and I much younger, a married man, but still there is something going on; then one is insane if some thing is going on inn such a situation, and so she is like the insane woman. In this line of thought she is not so far from the truth. If we allow unconscious things to grow, the weight of the unconscious at steadily increases and can easily over whelm us, or a psychosis can set in. Now she is making ready for a marriage and the unconscious goes back to the time when she really was getting ready. Then comes the idea, "perhaps I am mad because it is surely a mad thing to think I am going to marry. There is a three weeks child at the moment when she almost becomes conscious after four weeks in analysis. The dreams speaks of an impossibility, that is, after three or four weeks a child is there so it really means no child. A child means a product, a renewal, there fore one can call a child all sorts of things. An artist calls his work his child; a writer his book; or a business his firm his child. A new day is often spoken of as a child, and the new year celebrates the birth of the sun. Primitive language say anything new is a child."

The idea of the child then means something new that could give her a formula for understanding what was happening in her mind, but all she could make out of it was that it was a mad idea to be dreaming of having a child. Still age could not deny that she felt better. Something had had happen and the dream was there to tell her what, but she did not allow the message of the dream to reach her. Because the child was invisible, it meant nothing to her. Obviously she was quite unable to continue such a fantasie for it passed completely out of her range, that is the concrete. As an unmitted sensation type, there were for her no possibilities to lift her out of the deadlock of things as they are seemed to be to her conscious mind.

43

Twelfth Dream: She is invited out to people she knows and they show her a collection of photographs. There are all sorts of them taken in Italy and in France.

Here she is handling pictures and she with people she knows. What does this fact of see the photographs signify?

Dr Gordon: It tells her the difference between pictures and reality

Dr Jung: Yes the dream before contains an upsetting idea causing her to take the situation concretely, there fore it is important that this dream says "there is nothing here but pictures." In this way it is a favorable dream if she could realise at the same time that more is involved that is expressed by the picture. When we look at a thing as an image of reality rather than a reality, it is the best means of keeping from being upset by it. Meloncholic people often say "the world is just like a picture to me," that is the equivalent of saying, "it doesn't touch me any were" some insane people have this attitude also. So a photograph is devitalising. To this patient the devitalising, dematerialising of the unconscious should have been favorable and made it possible for her to accept the things the analysis brought out.

Thirteenth dream: She is in an unknown town where there is a harbor. She that the sea is stormy. She sought to go on a boat, but is afraid and hesitates and awakes.

The association is that once she was on a trip in a French port and wanted to go on the sea for a short trip but it was too rough and she would not go. What is the interpretation of this?

Mr Crow: She is afraid to risk herself.

Dr Jung: Quite so. In the previous two dreams she was in unknown places Now there comes a risk and she does not take it. The whole thing is an advance for she is now in a situation where she could have faced the conflict. A stormy sea suggests emotional states, and the dream says she is dangerous to risk ones self on the stormy sea of passion. She might become sick and so desists. One would say again, that an opportunity had been lost. The dream before said, "after all things are not so terribly dangerous, these are only pictures". She could then easily approach the meaning of the situation, but when she does it becomes too dangerous.

I remember the case of a man to this same dream came repeatedly, which by the way always means something important. He dreamed he came to a lovely valley. Not what knowing what he would see, he presently found himself in a wood thru which he passed to a dark lake. He still had an

44

uncanny feeling of not knowing what would come next The lake was
very strange and he feared it, wishing to withdraw. When he approached
he awoke. Once in the dream he was more courageous; every thing was all
quiet when suddenly he could hear water; there was a hush of the wind
and he awoke interolor. He was a case who ran away at the crucial point:
for that man a hush of wind was sufficient to frighten him away

Fourteeth Dream: She had a beautiful ring from her husband, a token of marriage. She lost it and was greatly upset. She was in despair at not being able to find it.

There was much emotion connected with this dream. For the first time
an emotion from the unconscious reached her, that is a regret to have
lost the ring. She talked to me about her husband and about how terrible
it was he should have died so early. I said to her, "don't you think you
have lost something else, ought you not have gone on board that ship?"

The reason she did not go on board the ship was because she assumed
the storm to be very real. If she had only taken these dreams as images
of the reality, different from the one she ordinarily called real, she
would not have missed her way to realisation. If she had not missed that
realisation she would not have lost the transference. Love is our function and is not wholly concerned with the object; it is valid even
if the object does not respond. So when she refuses to risk herself
she loses the realisation of love as symbolised by the ring. The dream
showed her, she had once had love and had now lost it.

## Lecture VI

### Questions and discussions

Dr Jung: At the end of the last hour we were speaking of the dream in
which the ring was lost.

Miss Bodkin. I wondered if this dream meant the breaking of the
bond with her husband.

Dr Jung: Yes breaking away from the dead husband. But a ring means
relationship also. A dream any have more than one meaning and that for
that reason it is always to be taken in the nature of a poem, its meaning
depending a great deal upon its effect on you. As soon as a symbol has
just one meaning it becomes a sign, a convention, but as long as it is
a symbol, it is rich with many contents, accumulating significance, one
could say. The Greek word Symballein means to heap up, to throw together

45

so that anything that sia condensation product is a symbol, that is any
thing carrying many thoughts or feelings. A dream is the condensation
of many things that are floating about in the mind. One can compare
the sleeping mind to a dim sea; suddenly a luminosity forms and many
thighs arevisable The expression that forms itself is a shaping of many
elements in that moment when only aspect of this dream is taken only
one side of the situation is explained; thus on one side it is the
breaking away from the dead husband, but on the other it means that a
presious relationship has been lost. In other words it is as ambiguous
as the Delphic oracle which said that when the Rubicon was crossed a
great empire would be destroyed, that is the crossing of the Rubicon
was to be a fatal moment. The dream is ambiguous in that it treats
both of the loss of the transference and of the dead husband, and when
you can get as ambiguous a meaning as that out of the dream, you are
probably right about it. After this dream we could expect either regression
or a renewed attempt at relationship; that is an unfavorable or a favorable
outlook.

Fifteenth Dream She finds herself in a consultation room of a young
doctor, and ear specialist. In the same room is an old lady who complans
of ear symptoms,

The Dr is her ear specialist. Since he obstinately assumed that the
throuble she had at night was due to a disease of the ears, her first
doctor was naturally an ear specialist an often examined her afterwards
always confirming his statements that there was nothing wrong with her
ears. The lady in the dream was a very old lady, an acquaintance of hers
who also had h d trouble with her ears. There was nothing to be said
about her those were all the associations she could give. What does this
dream mean?

Answer: Yes she had put the symptoms into the old lady, that form
is decaying. What about the ear specialist?

Mr Bacon He is the analyst.

Dr Jung: Why ? To make her hear? There is progress then, why?

Dr Bertine: She is no longer one with her symptoms.

Dr Jung: Yes the unconscious says, "go to an ear specialist so that
you can hear; you are still in an impermeable attitude. That is an
important step forward, which includes the fact that she has split off
from the old age idea and is a young girl. We saw that happen in another
dream

46

dream and only when she is in the young form can she realise her feeling

Sixteenth dream: There is a great gathering of unknown people in an unknown house. There is music and the gramopnone is played a great deal This keeps up till late in the night when she goes home.

When she awoke from this dream she felt in a disagreeable situation.
Hse felt as tho she had a high fever and took her temperature to see
but she had none. Still she continued to feel exactly as if she had a
fever. There were no associations. You remember that when in the former
dream the gramopnone was playing,the nephew was there.She spoke of the
factthat she never goes home late. What does this fact,that she never
goes home late signify? Simpl, that she is never in a situation wher
she really enjoys herself, and just as she never goes home late, so
she never realises her feelings. What does this dream tell then?

Answer; The first adventure she has in the new form of a young girl

Dr Jung: The debut of a young girl in other words. But she would not mention that because it showed a living feeling. She did not realise it so did not mention the factthat the feeling is there; as if one e ever discribed the joy of other a with out making it under stood that it was a feeling situation. No one in saying that his friend was glad to see him would say he got red,showed his teeth had innervations of the legs and jumped up and down. So when she says there was music and the playing of the gramopnone she descrâbes the feeling with out giving any thing about the situation that would make the feeling real. When one has enjoyed something, one feels warm.She thought she had a feur so the reason she does not tell of the feeling is because the pleasure came in a negative way. She tells about it as tho ti were an illness Why does it come that way? One would assume that the feeling would c come welling up in a very positive form. Mr

Mr Crow It is the fear she has that amkes it negative.

Dr Jung: Yes when one meets something possitive with fear,it is cold.
But there is another moregeneral reason that explains it. It is a general
experience that a function that has long been burried comes up in a
negative form when it first gets back to consciousness. The positive
feeling that has long been shut out of life,returns as a corpse for it
has been made into something egative thru the suppression.That is tosay
when you succeed in killing a positive feeling it is as tho it could
transform into poison. This holds generally true, namely that the represe
-ed positive feeling

47

takes on an unacceptable form when it returns. Thee same is true of think-
ink, which when repressed, comes back as nonsense, embxed with much that is
thoroughly fantastic. The general explanation is obvious namely, the
more such a repressed content is denied repression, the more one fears it.
If it is possible for one to over come this disgust and fear, the repressed
content will appear in a much favorable light, and if one can keep quiet,
it gradually changes form and in the end it is as if the mountain had given
birth to a mouse.

This then is the reason that the feeling is negative here and also compli-
cated by fear. On account of this double fact, the negative form and the
amount of fear connected with it, she could not recognise it as feeling but
thought of it as a physical illness. Thru such experiences her neurosis had
begun. Any human feeling she may have had did not fit in with her ideal
and she had said to herself, "there is only one man in the world for me".
After he died the doors were shut upon life and the repression was complete.
If you do not give a chance to natural feeling, the energy it carries manif-
fests itself as disturbances of the body, especially of the sympathetic
nervous system. That is why a neurosis so often begins with stomach symp-
toms. The energy is forced as it were, out of the cerebro-spinal system into
the sympathetic centres, of the which the chief one is the solar plexus,
and then the trouble begins. When Hippocrates says hysteria is due to a
wandering woumb, he is merely saying it is a disturbance of the sympathetic
system. In such cases the Solar plexus functions as a secondary brain. It is
what doctors of olden times paid so much attention to hypochondrium.

In this d eam the patient is quite close to the realisation of her fee
feeling. She is a young girl who has made her debut and enjoyed herself.

Seventeenth Dream : She is having fiveo clock tea with some ladies.
Suddenly she see that her sister-in-law is about to feint, and she jumps up
to support her. At this pont she wakes.

It appears that she is on bad term with her sister-in-law. What do you think this dream means?

Mrs Wickes: The feeling side goes back into the unconscious and she tries
to pull it out.

Dr Jung: Yes the sister-in-law is the young girl in her, and suddenly
this young girl side of her sinks back into the unconsciou.

Eighteenth Dream: She is in the drawing room of a hotel. Some one says the hotel is on fire. She says to herself she should go up to her room to get her jewels.

8 48

get her jewels, but some thing hold her back, and she can not move. She
wakes in a nightmare.

The whole emotion of this dream is very strange to her.

In interpreting this dream it is important to link it up with the
preceding dreams. Here is the fire following the feinting, that means to
say, the energy had disappeared into the unconscious and there is a possi-
bility of an out burst. There must be a reason why the feeling were so
feint; there is something at work quenching the flame. You remember taht as
soon as she had enjoyed herself she felt feeverish, the feeling sank again
into the unconscious. The fire fir is linked with the fever. It is a
dangerous situation and something must be done. The unconscious impresses
her with an unnamed danger and her next r eaction is to run away. her
jewelery was involved too; that means her values of life, ethical thoughts
ect. In primitve thought, jewelry is highly symbolic , a reöigous idea
being often concieved of as a jewel. The jewel has magic power and gives
the wearer that poer. So our jewelry has a mixed value, that is , it is
cherished for its precious quality aside from the money back of it, in
other words, it is a token of love. When jewelry occurs in a dream it
always means values, and is mentioned here as such. So she should not run
away and leave those jewels behind. Running away is only justified in the
face of immediate danger, but she can go to her room and rescue her j
jewels. Should she think of that or should she not?

Fire means passion. It might break out in her. When she does not realise
her human feelings, that is , that she liked me, that she may be uver run by
crude instinct. Nature does not parmit such denials, and it often happens
that people who refuse to accept their feelings are over run by fire. I
can say to her, "I can like things that I can not have, and so can you".
To like something does not mean that one has to put it in ones pocket.

The fire is a compensation to the rediculous trick of feinting as a
means of escaping an impossible situation. This feinting is a famous and
conventional method used by ladies for getting out of difficulties. In
her dream before, she had enjoyed herslef in society, perhaps had even
compromised herself, according to her ideas, and then in the next dream she
goes to a five o clock tea and feints. It is a mean trick and therfore th
the fire bursts out and devours that lie. That is one aspect of the last dr
dream. Another aspect is that if such a destructive fire of passion has come
she is wise to rescue what she can. She can then say to herself that at le
least she has saved her pocketbook. But it can mean something else besides

49

It is peculiar that when she makes an effort to go to her room ,some
thing hold her back. In another case,where the fire would have another
significance,one would have to risk insanity.

Dr Baynes: Isnt the fire here the destruction of a temporary attitude?

Dr Jung: Yes it might be the destroying of something that ought to go.
But why should the fire be in a hotel? The hotel seems to have special im
importance here, for it is a collective place per excellence, a limitless
mixture of people, and stands for a generally valid attitude that easily fits
in with the attitude of the woman. Living in a hotel is just about the sam
thing interms of an attitude as playing the gramaphone, that is both are
hopelessly unindividual. This attitude does not help her to live her feelings
but puts them into strightjacket, makes them standardised, according to
collective ideas. When the feelings are treated that way, they are no longer
in life, but become ghost like.

We could take this dream, the burning of the hotel, as the destruction
of this old collective attitude of hers, but at the same time, one must be
careful that the individual values do not go. The destruction of collective
values is only justifiable and of advantage when the individual values
are retained. As Mietzsche says, we don't want to know that a yke is thrown
away, but why? If she threw away her standards, she might have nothing
left, and so if she has nothing that is her own, she must cling to armor
of collective values. To most people collective respectability is so important that they can not give it up. If they do it gives them too great inferiority feelings. Such a man feels so inferior inside that he is only satisfied when no one says any thing bad about him. It sounds like abd joke
to speak of the advantage of being surrounded by the armor of collective
righteousness, in reality it far from being a joke. This very armor is all
that most people. from reverting to the stage of cave men. It is a fact
that we constantly underestimate the evil in the world and blind ourselves
to the realisation that there is probably more evil than good: looked at
from the human standpoint. If we destroy the collective barriers erected by
the experience of the ages, we tend to go on all fours. One can see this
very plainly in revolutions. There is an attempt offense against the fetish,
then come an eclipse of standardised behavior and a general reversion to
barbarism. One can even see the same thing happening from time to time
in the midst of ordinary life, as at the fire of the Paris bazaar when nice
gentlemen kicked women and children in the face in their efforts to save
them selves; or again again at the earthquake in Messina when in the midst

50

of the turmoil all sorts of sexual excess were committed by women as well as men.

Dr Shaw. Do you think that one of the greatest objections people have to Freud is that he distorts collective values?

Dr Jung: Yes but he can destroy them safely because he is a Jew and had law in his veins and does not need it as we do. Just a few hundred years ago we were quite barbarous, that is to say, when I was swinging a club and hunting bear, there was a Jew alive with as good a claim to wisdom as I could make now. The Jews area remnant of the peoples who participated in the whole of the Mediterranean civilisation, there fore they have inherited Alexandria, Athens and Rome. I have observed Freud and know that he can play with collective values with out danger; the instincts are so poor they are not destructive, where as in us the instincts are young and wild. You actually give a Jew a great pleasure if you uncover his instincts. An aryan is over come by a dream such as that I have just told you where fire threatens destruction, but if I interpret to a Jewess she says, "could it be so?" We can not welcome Freud because we have too difficult a time getting the instincts into right shape, but in Jews a volcano is almost extinct. The most extinct si that he enjoys any trace of nature: it is a real gift to him. Even if one goes so far to say there is a criminal trend in him he gets a thrill out of it while we are morally smashed.

In the case of a patient such as this one then, one must be very careful not to break down her collective values. When people can not give up their unconscious attitude one should never force them.

I hope that you have clearly in mind the ambiguity of this last dream. The negative principle comes in again, and there is a little more dramatic detail as the Libido rises and sinks. What is the thing that holds her back? What would happen if we took the dream in its first aspect, that is as the fire of passion? She has the instinct to run away, leaving her jewels. This time there is an interesting intensification and we have a highly dramatic dream approaching a rather fatal issue. If it is the fire of passion her instinct to run away is natural but if she runs away without her jewels she is defeated.

The reason she is held back from getting the jewels and mattering the situation is her complete unconsciousness. If she decided to give of the game of hide and seek that she is playing with her feelings, she could perfectly well get her jewels, but she insists on her unconsciousness and so there is the eternal see sawing up and down between higher and lower way.

5I

lower ways, but always with the conflict locked in and the formation
and reformation leading to nothing. Nothing comes off, and that is actly
why unconscious people remain in an unchanged condition. There is nothing
to pick out and hold against the backwash of the unconscious. One sees it
very plainly in the history of civilisation and in the history of relig-
on especially. Avery beautiful example is that of Amenoteph IV, his
mind took a leap forward and was able to realisdiety in a new way. Then when
he died the whöve thing was distroyed and reverted to the previous level.
We can trace the same phenomenon all thru general history and thru the
history of individuals: when ever something is pulled uot of the unconscious
there is the inevitable counter suck-back, as tho nature had really horror
vacui.

In case we took the other interpretation of the dream, that si, that
it is a fire of purification, still more should she try to save the jewels
her real values. But again her unconscious interferes. She should live
by individual values if she is to realise what is with in herself, and
she push thru obstacles between herself and these values. There must be
obstacles because individual values are as we know, so hateful to the
collective. As schiller has said, nature hates the work of man

Havong analysed this thus far, would you say this dream was favorable
or unfavorable? If it was submitted to my judgement, I would not be able
to say yet, bāwh but why not?

Miss Howells: I find my self confused by the double interpretation of
the dream. Do you hold both interpretations to be correct?

Dr Jung: I am glad you asked that question. It is confusing indeed
because one interpretation seems to denie the other. But it is generally
true that psychological facts can only be explained in this ambiguous way.
It grows out of the nature of the unconscious in which the pairs of oppo-
sites are close to gether. Some one can say white is black and black white
at one and the same time, for the balance of Yea and Nay is nōn existent
in the unconscious: they merge together. We have no terms in our psychology
to express such a situation, but in eastern philosophies they have the
conception. It is possible for them to speak of existence and nonexistence
as not mutually exclusive. It is very difficult for us to think ambiguously
when we are applying our minds to the understanding of something, but we
must do it when we handle psychological material, else the life goes out of
it. When seeking an interpretation of a dream we must find this ambiguous
principle, but for certain practical purposes it can be omitted and we can

52

find an explanation that abolishes the ambiguity. Logically the two sides contradict one another, but the dream is nature and logic is a product of the intellect. The dream is an irrational fact and we apply the principle of contradiction only to the rational function not to the rest of life.

The fire of passion is as well the fire of purification so there is no contradiction in fact.

Let us leave the question as to whether it is a favorable dream in suspense. We don't really know yet whether she will stand purification.

**Twenty Second Dream:** This time she is in the kitchen. She feels hungry and takes a piece of meat. It is full of maggots.

She says for association that there are never maggots in the meat they use. With such a dream one must watch the effect it has on the analyst. If that is bad, it is significant. The end of the dream before left her unsatisfied, so that she is hungry. Of course she is inclined to interpret every thing into concrete terms. The purpose of the dream is to show it as a hunger, not as a sexual need. She should not try to assimilate it as an erotic experience for that would be making the whole thing impossible.

What is the meaning of the meat?

**Miss Bodkin:** does it not signify that a buried thing becomes carrion?

**Dr Jung:** Quite so. She has forgotten she had that thing, therefore it appears as rotting meat. Would you think this a favorable dream? It takes an extraordinary amount of primativeness to assimilate such a piece of meat, therefore we are forced to take the dream as unfavorable. Meat is sensuality, sexuality. That sort of sexuality is to be assimilated in a different way; it an assimilation that dissolves itself the stuff and carries it over into the system of the body. We constantly use similarities of eating for mental assimilation. You could say of the whole thing that it is a tempest in a tea pot, but none the less it is of paramount importance to her. Her hunger is a favorable sign for there are fifteen years of life to be assimilated.

This dream is similar to one recorded in the Apostles. Peter dreams of impure animals, because the idea of teaching the Evalgels to the heathen is a disgusting one to him, but he had to over come his disgust. Such a dream should suggest to her that now the situation is so bad, she must actually take in maggots.

**Dr Shaw:** In such a situation would you emphasise that positive side and gloss over the negative?

**Dr Jung:** With her I talked much more personally. But she was very

53

tough material psychologically. She was insistent of facts, and oblivious
to possibilities. If I had said "your tendency is to want to marry me
but it can never come off," she would have accepted it, but never the
possibilities involved. When you feel such a resistance in a patient you
must never insist on "putting it over" if you do it only comes back on you
in the end. There is really no scheme one can follow, one must learn to feel
ones way along

Twentieth Dream She is taking a walk with an unknown lady and they me
meet some unknown people. As the lady with whom she is, goes on talking
to these strangers, she herself suddenly grows weak and feints.

After this dream she had influenza and saw an ear specialist. After she
was well she tanked me for all I had done for her, but her symptoms were
not all gone, and her final conclusion was that there must be something
wrong with her brain.

This last dream is fairly clear. The unknown lady is the other side of
herself. She is in relationship with unknown people. I am the only person
with whom that lady talks, she is detached from me and can not stand it,
so feints. Taht is the easiest way out. She dies metaphorically and
analysis is at an end.

I have never seen a case in which the conflict in which the conflict was more completely segregated than in this one. I am glad that I did not break thru her resistances, for it would have been my success not hers. If I had broken thru she would have taken her revenge on me. She had to come through with her own strength.

## Lecture VII

### Dr Jung:

Now that we have finished that series of dreams, I would like to
say something about the series as a whole. Such a series is a rare thing
for ordinarily there would be interference in the progression thru the
analyst. It usually works out as follows: when a dream is analysed and the
patient understands it, he passes into a new condition psychologically, so
that the next dream he has starts from a new level so to speak, and may be
wholly different in style even. In this case of course, certain disturbing
emotions came up, but they did not reach consciousness, so that the condition
remained practically the same thru out, and in that way it was possible for
the series to come to pass. It is rather a unique occurrence that during more
than twenty dreams a conflict could remain split off, and it gives one a

54

rare chance to study a conflict so cut off from consciousness. In such a
case we can get at the movement of the unconscious things, for the dreams
are statements of movements with in the split off complex. From this we can
get at something of the real nature of the unconscious. Of course we could
say it would be much too bold to draw such a conclusion as this, but there
is no other way, we must follow the dream material as the dreams are the
only way we have of exploring the unconscious.

If we try to formulate our findings in this series of dreams, we come
first of all to the ambivalence of the dream symbols involved, that is the
ambiguity of significance. Nearly every dream contained its negation, and
this can only be met with an ambiguous interpretation of the dream, one that
allows place both for negation position. Or putting it another way, we
can say that each dream calls for a dual treatment, (reductive analysis
that substitutes for the complex situation an elementary one looking to
ward the past, and ² a constructive analysis that leads the present
attitude over into the future.)

The ambiguity of dream significance showing the contrasting tendencies
at work is a quality one can find in other products of the unconscious as
well, not just in dreams. In insanity there is to be found in the delusions
produced negation and position; magalomania produces ideas of persecution
and the opposite also. A man can frugally under certain conditions that there
is a world wide plot to make his life impossible and so exaggerate his self
importance to unbelievable extent at the same time that he is suffering
under a similarly extreme feeling of inferiority. Not long ago I saw a
young clergeman who had had an experience with a woman in Paris which had
left him with a marked sense of inferiority. He thought he had mastered
himself then, and was working contentedly in a position in a library when
one day the woman turned up there. He knew, at once so he said, that she had
told every one about him and so he had to give up his place and rush away
He went to the mountains in Switzerland, and on the train, so he said again,
the conductor knew all about him and told all the train, and so it went.
This was the negation stage with megalomania setting in as shown by the de
-lusions. Or the situation can be reversed, that is the megalomania come
first with intense self depreciation and humiliation coming afterward.

We see these polar opposites in other disturbances also, thus,
masochism is always balanced by sadism in the unconscious and vice versa.
The two things are always together; slave and the tyrant. But I wont
attempt to enumerate all the experiences and facts in which taht structure

55

of the unconscious manifests itself, it being enough to say that it is a
very general experience to find these things from the unconscious
appearing as pairs of opposites. These seem to be in the nature of a law:
the energy coming from the unconscious regularly contains this opposition,
and it is in fact the underlying principle of energy whereby all the
phenomena of physical energy involve a higher and a lower level. One could
say that the idea of the pairs of opposites is a philosophical correlate to
the theory of energy. The Libido contains an above and a below, just as
energy in nature flows from a higher to a lower potential. This conception
of the Libido working in terms of pairs of opposites is some thing that is
offensive to our ideals in as much as we have the ideal of evolution being
always on and ascending curve. That it should be so is impossible because
against the laws of nature. Energy can not be drawn from a thing accomplis-
ed, for when something is accomplished it is at the expense of energy
some where. If you have freed your self from the idea of a continued,
progressive evolution, you may yet be a Christian which involves belief in
a continued spiritual development, but that too is impossible. There is
matter that has to be taken along. In other words, we can not be endlessly
spiritual or material in our view points with out the opposite being
present in the unconscious. These living things call for balance. We can not
say that matter is bad and spirit good; we can say if we want to
that we will destroy life, but we can not say that one side or the other
of life is wholly good or wholly bad. Evil can be very important, and
we can not deny that fact, nor can we dismiss eveil by saying it is
misunderstood good; that is terriable nonsense. Good and eveil are scales
of the balance and we can hold that the thing which mediates is good in
that it contains both principles.

So you see when we try to understand the peculiar quality of dream we
soon reach almost philosophical speculation. We find the facts taken from
the unconscious give us a new orientation and lead us to conclude that
eveil and good are facts in nature, but there is still the conscious view
point to be considered. If we come to the idea that life is not important,
that may be looked upon as a fact too, but it is in contradiction to at
least one part of the unconscious. The unconscious is life and the highest
morality is life. There is only one religion in which life is loomed upon
as the highest morality, that the Manichean religion. This religion has a
Savior called the "understanding of Life". Each chapter of the book of its
teaching ends with "Life is Victorious". The fact that such a plausible

56

principle did not find more appeal is curious. With the exception of Islam and Judaism there is a strong tendency in the great religions of the world toward the destruction of life. Buddha tried to get rid of life gradually while Christianity tries to do it with one leap. The ancient religions of Egypt and Babylonia mus have mentioned with Islam and Judeaism as positive toward life.

Dr Harding: But what then do you say of John?

Dr Jung: The New Testament is strongly under the influence of Gnosticism and many things in it derive from the Gnostics, even the morality is that of the Gnostics as the parable of the unjust steward shows. Things handed down from extra-biblical litterature point strongly to John having been a Gnostic a deciple of John the Baptist who also uses the phrase,"life is victorious". But this Gnostic view has been falcified by the Church Fathers. With in renet years manuscripts containing saying ascribed to Jesus have been excavated and these contain a sense wholly differnet from that given by the Church to similar sayings. Thus it is said,"when two are gathered t togetheri am with them,and where there is one alone." But the Church says that onely when two or three are gathered to gether is Christ with them. The ambitions of the Priests and the collecitve easily prevailed over the value of the individual in relation to God. Give the samlest chance to the collective and it will crush this relationship. Beautiful as the collective religeous experience may be it is not the primordial experience of God.

To go back to our theme,the peculiar structure of x pha pairs of oppos
its work not only synchronously but thru a period of time, and then we call
it enantiodromia. If a thing stays quite long enough it tends to become
black. The most powerful ideals slowly degenerate into eveil influences
and the God of one time can become a devil of an other,thus the old German
Gods turned into demons. We can trace the same metamorphesus in words. Take
the word *pucelle* in French: the Latin word means little flee, then it was
used to mean a lady's maid, then for the Virgin: the highest name possible.
That was in the fifteenth and sixteenth centuries after which it began to
degenerate; Voltair used it to mean a prostitute. Now it again takes on
a higher meaning and has got back to the Virgin. Many other words can be
traced thru this process of an enantiodromia, which plotted as a curve
would give a welling uup and a falling down in a wave like action.

So toothe procasses of the unconscious thx may be said to show a wave

57

like movement, and the more wind the higher the waves. In this case I have
been inanalysing, I am the wind and the waves of the unconscious increase in
relation to me. When they get to a certain height damage is done, and the
more I increase the storm, the greater is the danger of catastrophy. There
fore one is most careful. This wave like action is to be seen where ever t
the unconscious is at work, and changes of mood brought b the unconscious
follow such a rythm.

In insanity the same mechanism is to be found. When I was working with
Dementia Praecox I could see very plainly the up and down movement and could
follow the unconscious as it strove for a solution just as well with this woman.
If the patient see that for him self, every thing goes well, but if not, the
up and down movement continues, the conscious interference being required in
order to dissolve it.

This rythm is to be traced all thru mythology. The finding of the hidden
treasure is the important object of magic and being endowed with life this
treasure rises slowly during the years and in one certain night blossoms f
forth. If you are there you will have it if not it will sink away for
years more. It is important indeed to be ready for it.

When my patient loses the ring, the precious thing is gone. In working
with the unconscious this way, it is some what as if you were on a rock fish.
ing something out of the sea; one moment you have your chance and the next
a wave sweeps it away. I find a great analogy between the life of the une
conscious and the sea, and since our ancestors have spent long ages in the
sea, it is to be expected that a powerful archetype comes from there. I am
inclined to think that these metaphores of the sea and wind come to us as
our ancestral heritage from millions of years of life in and near the sea.
English poetry is very rich in these analogies and in Faust there are
wonderful ones. Goethe often expressed himself in terms of sea and wind
at a time when he had not seen the ocean.

Going back to the dream, another peculiar fact about them is the absence
of a direct line of evolution. This is just in accord with what I said
for in other dreams you find a purposive element and here too it is inferred
but it is not obvious because the conflict is shut in. You find the purpos-
ive element in dreams only when consciousness enters. In the purposiveness
of the primordial unconsciousness, consciousness is born, that is, out of the
blind conflict going on there, together with something that wanted to live.

Another symptom of ambiguity in the dreams is that they are equally re
lated to the past and to the future; in each one there was a chance of

58

reduction, but if we took it as a regression, it was not satisfactory;
there was needed something pointing to the future to complete the sense.
So there was to be found in them an equal amount of drag toward the past an
and an equal amount of hope for the future. These things are all self
evident, that is, dreams being the expression of the moment, must be both of
the past and also leading toward a future, and there fore they can not be
understood by the causal principle alone. We can only understand a process
that shows developmental movement by taking it both as a product of the past
and as an originator of some thing to come. I hold that psychology can not
identify with causality alone, but that we need another view point as well.
The system we deal with is self regulating and so the principle of purpose
fulness is included in it. Particularly does the nervous system show purpose
ive reflexes, and for that reason, any thing born out of the Psyche has a purpose
side. The merely causal explanation is a very arbitrary one for
we shall c an not know causes.

Let us take this lady: She was not neurotic before she began to lead a
life worse than that of a nunnery, for at least in a nunnery there is
religion that is real, but she had no real religion and only went to church
to see people. She was as terribly shut in and isolated as a Tibetan
monk walled in for seventeen years untill he finally crumbled to death.
Under such conditions, any one might become neurotic, and the conditions are
the causal reasons for her neurosis. But if we went to the principles of
causality alone we would dismiss the enormous force of collective opinion
and assume that she lived that way by preference while as a matter of fact,
no one locks himself away from life purely from choice. Is the reason
back of this woman's action concerned with an early trauma and did she form
a relationship with the furniture or carry on infantile fantasies when
locked in? I could not find out any thing of the sort, and I dont care
about that sort of explanation, for the deals of her set fully explain her
neurosis. Of course there was a father mother complex present, and if I had
dwelled on that she would have loved it and would have used it as a pre-
text to keep away from reality. When people are terriably interested in
the early days of their lives, you may know they are seeking to get away
from the reality problem that confronts them. It is as if France and Italy
entering into a parley with the United States, began going back into the
past, first to Fashoda, then to Nepolian, and so on back to the Romans. You
can push causes back indefinitely, but it is only procrastination when
you do, for what matters is the present moment, So the consideration of the

ps

59

past in a neurosis is only marking time. The patient is always eager to think that some where in the past there must be a reason why he has not done what he dought to do. I might speak here again of the case many of you are already familiar with, that is of the man who came to me greatly perplexed that his neurosis seemed to be incurable tho he knew to the last iota all the intracases of his psychological past. When it developed that at the time he was consulting me he was being supported on the earnings of a school teacher who was in love with him, and supported in luxury at that he became greatly incensed at my connecting this situation with his illness and left my office never to return again.

I would be glad if you would ask any questions that come to your minds about these deams.

Dr Shaw: Would a case like that be better with out analysis?

Dr Jung: There are certain cases that ought never to touch analysis, just as there are surgical cases that ought not to be operated upon. There is no real neurosis where analysis would not be indicated, but there are psychoses where analysis woupd be injurious. Also any real bad compulsion neurosis is incurable by means of analysis; some can be improved perhaps, but an old case of compulsion neurosis is incurable I think. This case of mine could done quite well; perhaps it was only the last step she could not take: at any rate,she was not injured but really helped as I stated. I was careful not to override her resistences and said to my xelf that in all probability the case would not come off as it should.

Dr Baynes: Supposing there had been a real object, then there she would not have been so badly off.

Dr Jung: I am sure it would not have been so bad. These symptomy she had are solitude symptoms.

Mr Thorburn: You spoke of analysing a dream sub specie aeter natatis.

Dr Jung: That is not possible in these dreams as they are from the personal unconscious. They are not part of the collective unconscious nor of mythology.

Mr Thorburn: I was thinking of the ambitendency in them.

Dr Jung: But that is a law of the personal unconscious also. If she could have got to the instinct in herself she could have had access to the collective unconscious, but when the personal unconscious is blocked up with things that could easily be conscious but are not made so,then nature can not speak. This fact we see every where, this same lack of natural feeling amasing stupidity and naïveté, this inability of people to realise the

60

natural things in them, Such people have no instinc and cant see how
they distroy themselves and others.

Dr Bertine: In how far did you let the woman know that the dream refers to her?

Dr Jung: I explained primitive man to her and tried to make her see that even if circumstances were not practical still there are realities out side the "rail road system of psychology". It is quite possible to have feeling that are not practical. If one gets angry it does not do away with the fact to say it should not be. Once her son-in-law wrote her a very upsetting letter,but she did not leave the rails,remaining instead entirely unconscious of the emotion. She took it that her son-in law had done some thing that was bad for her head,but she would not see that she had had an emotional reaction. She stood by the fact that she felt nothing and that finished it. As you have seen,she had not a trace of intuition.

Dr Potts: Could you have suggested a relationship with another woman or did it have to be a man?

Dr Jung: I often discussed the possibilities of other relationships with her, but those she needed were those needed by a young girl. She would have been satisfied had she gone to gay gatherings,or when when she went to Zurich with her daughter she enjoyed it. Coming to me improved her. I never mentioned a serious attachment to her; what she needed to get linked up was the young girl in her,. A relationship to a woman would have done, but ever I spoke of the need of her having some one with her she said,"but I have two servants in the house", or "I have a daughter". For any serious attachment she would have been too old and too young.

Miss Bodkin Do you think she would have improved had she had more understanding?

Dr Jung She just could not make that step. We must not forget in such a case that we are in touch with a human being. Looked at from her point of view the situation would be this,"my doctor told me I must go to an alienist; it helped a little, but now it doesn't any more."

Mrs Potts: I would like to know if I have misunderstood,or if you do feel contemptious toward you call the "rail road system",and are those who go out side of it to be admired for that fact? I have in mind for example, a woman who returns every year to London with an illigitimate child untill now she has eleven of them.

Dr Jung: In discussing this case of mine I have tried to spare the

61

"rail road system" as much as possible. As I have emphatically said, collective values are most important, and the majority of people can not live properly out side the support of custom established institutions. I am aware that for most people the conventions laid down by society must be observed. The woman whose case I have described had no individuality what so ever and had simply delivered herself wholesale to the collective standards and finally went under because of that fact. But when a girl such as you cite has eleven illegitimate children, she is not choosing an individual way either, she is simply the victim of her instincts and of her unconscious. Collectively moral regulation is an important thing, but if we have only that, we have no Souls. If on the other hand we follow the collective unconscious only we are cranks.

Question: Does not the difficulty lie in finding how far it is right to
over throw collective values?

Dr Jung Take the case of Jesus: Judged by the standard of orthodox Jews he was a criminal for he betrayed the mysteries and transgressed the Sabath. So it is well to know the individual when talking of this problem of freedom. We can read in Paul that we need no law because we are one in love, but try to live that and you are crucified. The Gods prohibited fire to man possessed himself of it none the less. When ever we encroach on collective values we risk being crucified, so if we are not fools we wont transgress to often.

I remember the saying of a French man that we can not change in moral-
ity if we are not immoral, but as a matter of fact our morality changes
from day to day; take for example Luther who married his friend to three w
ives and himself broke the rule. The first Christian Bishop were owners of
slaves. In France a mistress is not an immoral person, and so we
could go on with instance after instance of changing morals, but none the
less we hold that those who do not follow an given moral system absolutely
exactly, are worthless reprobates. I count a sabbotage of life on follow
laws only.

Miss Howells: When there is a latent transference, would feeling be repressed in general, or go out to some one else?

Dr Jung: That brings us to the problem of the transference in general;
It is as you know an unconscious projection. A patient come to me expecting
a certain something. If I am an indeifferent quantity to the patient and
not compared as it were, there is no transference, but usually there is
either a positive or a negative one, for when you give out your important

62

secrets to a person, the person inevitably becomes important to you. So the doctor becomes important to you because of your secrets that he holds. He will become some relative, father or brother. Such a feeling can seem like passion, but the analyst does not react; only in as much as the analyst has illusions will he react. We must assume that apart from the transference if a patient gives esteem or human love to the analyst for him self as he really is, the latter can respond to that even if he has no illusions. There is such a thing as politeness of the heart. But beyond illusions there are no wayesand storms. Only where illusions are present is there panic. Where there are blindness, passion and illusion, there is transference. It is the veil of Maya. Such a transference should never be placed else where than with the analyst, for it blindfolds one, and there fore should be kept with the analyst untill the illusion has passed. After they are gone, the patient can accept any other fitting relationship with out illusions. Of course it often comes about that the patient gets a transference and runs away, getting into another relationship, but this latter is usually just nonsense when it comes about that way. Often seeks another relationship in order to make a counter pole, that is to insure himself against admitting the transference, he gives his positive feelingelse where.

## Lecture Eight

### Questions and discussions

*Dr Jung* - Dr Potts has an important dream to report

Dr Potts: The dream is from a man to whom the dream came eighteen months before his death. He dreamed that he was at a dinner where the guests were all me and all dead He was off in a corner alone and the dead men beckoned to him to join them.

About eighteen months after this he went a surge on who told him he had an inoperable cancer of the stomach and only about six weeks to live. He kept at his work untill about fourteen days before his death, doing a little less each week. Two weeks before his death he engaged his a nurse who was not to be with him at night but to come when he rang. One night at eleven PM his beel rang in her room, when she went to him he said that he had not rung. It rang again at midnight, and again he had not rung. They thought the bell might be out of order as there had been a thunder storm, and the nurse concluded she would disturb him lass if she staid in his room. During the rest of the night, the beel rang twice again in her room

63

both she and the patient hearing it each time at five in the morning the patient died.

Dr Jung: What do you think of this man's dream? Is the symbolism necessarily that of actual death?

Dr Putnam: Could it not mean a desire for a with drawal from life?

Dr Jung: As it is the dream of a person apparently well, we could say there was a tendency in the unconscious to produce death. If such a dream comes to a man or a woman of a certain age one must consider death. I would not know how to interpret it save as a possibility of death. What is there in it that makes it seem so serious a dream?

Mr Crow: Because he is together with so many dead men.

Dr Jung: I am not so sure about that, but I am struck with the picture of the dream which reminds one of reports of examples of second sight; It like a parade of the dead, cortège funebre. I remember also such a dream with exteriorised libido, rather not a dream but a fantasie. The man had a brother in South America and there had been no exchange of letters for some time so that he was with out news of his brother. He went on a shooting expidition in the mountains, and one evening on coming to a village he saw a procession marching up the valley. He was perfectly conscious but in a peculiar state of tension due he thought to an approaching thunder storm. At the head of the procession was a carriage and the thought it must be a funeral, but he could not make out how there could be a funeral at that time of night. Then he saw that the wole procession, hors horses and people consisted of skelitons and he was frightened to death. The storm broke and getting very wet, he went to his room and undressed. The door was flung open, and on his sutting it was flung open again; at the same time he saw himself in the morror and behind him his brothers face. Four weeks later he heard of his brothers death. There are many similar experiences given in a book called "Phantasms of the Living" by Meyers. The most peculiar thing about the fantasie I have given is the physical side of the phenomenon.

I think the appearance of the dead in a group is an Archetype. Primatives have some ideas about it, and the motive is repeated thousands of times When an Archetype appears in a dream, the latter is always of serious import, and a gathering of the dead is obviously a dangerous symbol. It might have happened that not the dreamer but some one close to him might have died. I quoted such a dream from Artermidorus. How would you explain that?

Dr Shaw: Would it be identification?

64

Dr Jung: I prefer not to say identification because that is something so common between relatives. The child is for years almost identical with the mother remaining for long part of the mothers atmosphere It is this fact that explains why children so often express their parents problems in their dreams. I have had as a patient a father who could not dream but who regularly brought me his boys dreams for the latter contained his, the father's problems. This is an apriori identity and is a particularly intense phenomenon, there is identity in all people thru the collective unconscious. If you have ever observed fishes swimming in a group together, they may be all going parallel, when suddenly when one turns all turn: A disturbance of one causes them all to change direction. This continuity among humans can be observed in such a thing as the xtraordinary spread of Christianity and of Islam, just as if they went thru the air. It is due to the primordial identity of all peoples thru the collective unconscious. This explains also the identity of parallel facts, and it explains too, many apparent miracles. Two people living apart and developing along certain lines might have the same trouble befall them. There is a historical connection and they would have developed the same way had they been together.

But concerning the identity among relatives; In my association tests a mother and child showed about 30 o/o of reactions as being the same. About thirty percent of cases in life are doing and saying the same things. In the case I cite mother and daughter had cided against the father who was an alcoholic, and at sixteen the daughter had been forced by her identification with the mother into behaving like a woman of forty.

Mis Spinks: In the case of the man Dr Poots speaks about, what influence would the physical symptoms have?

Dr Jung: The unconscious apparently knows when death is threatening, for it is far more sensitive to changes in us than out conscious processes. Binet made xperiments in cases of double sensibility and found skin perception remarkably acuter in the unconscious state than in the conscious. In such cases could be recognised from pressure on the skin. Thought transference has to be excluded of course in such experiments, but that too is a mark of acutely heightened sensibility.

When you think of the unconscious as a place where the subliminal reports are recieved, it is easy to imagine that one day the report is sent in, "pest has broken out here: you have an infection". Then the unconscious says thru the dream, "the dead have assembled

65

Question: Had the man understood would it have helped at all?

Dr Jung: If taken in time perhaps. It was just as if a fleet of fishermen had received a wireless about a storm, that is such a message had been sent, but if they have no recieving apparatus they do not get the warning.

Dr Young: Might not this dream belong to the second half of life?

Dr Jung: Yes it might, but the second half of life should not be so much under death.

Dr Young: But he was a busy man and not "contracting" his energy to meet the years

Dr Jung: That might be so. Was he a very busy man? Dr Potts: yes but still not having done what he might have done with his gifts.

Dr Jung: Did he make a great effort to continue his former life?

Dr Potts: No, I think not specially.

Dr Jung: It is often a very delicate matter, that question of too much and too little. If a man continues a style too lung, he might have a serious death warning.

Miss Hinks: Could it not be a seeking of death with out a physical basis?

Dr Jung: Certainly if the death tendency was very strong in a person he can be killed the next minute almost, so many opportunities for it exist in our lives.

What about the ringing of the bell.? Under such circumstances a little more primitive one would say the spirits are ringing and calling. As a matter of fact such peculiar phenomena are only incredible to people who are too rational to open their minds to the facts. Such a case as this is not so very infrequent.

Dr Baynes: Does not the ringing of the bell mean that his libido has preceded him?

Dr Jung: Yes, provided all ordinary explanations, such as the crossing of the wires by the storm, and found wanting. Many similar observations have been made at time like these, as for instance the stopping of clocks.

Mrs Jung: Do you think he did not realise that death was near and the bell could be a signal?

Dr Jung: Probably he did not realise that death was imminent. The ring of the bell could then have been a sort of presagium. In olden times the presagium were nearly as important as the facts themselves. Before a great battle the presagium were of the utmost importance always, as also be before a great plague. The idea was that there must be a preparation in Fate

66

that throw a warning before it. We can not know if there is really something like that going on, but if something untoward is to happen you are very to manifest it in some way. All presagia are with out any miraculous connotation, but also it must not be denied that things do happen that seem to upset physical laws as we know them. People who have had such experiences believe in them: others do not. Scientific prejudice is too great to allow them to be adequate studied, so we are never sure what things are as they were reported. Our unconscious has a tendency to find things miraculous, and our suppositions are so strong that there is no need of a sort of phobic skepticism to break it. The fear that science has of backing up something a little dubius, come from the deeply rooted superstitions nature of man: When he tries to get away from the superstition he falls into a sort of phobia. As a matter of fact, the phenomena of consciousness are the miracles par excellence.

Dr Shaw: But should we not be extremely careful as to what we admit to be valid along these lines?

Dr Jung: Certainly, but we are talking here in the lines of truth, not for the education of the feeble minded. I must assume that my audience is a exceptional and has powers of discrimination along these lines.

Mr Thorburn: Returning to the dream under discussion, does the fact of the banquet emphasise the positive aspect of death?

Dr Jung: I often see death have that aspect.

Dr Harding: Is it not significant that he joined these men when he realised they were dead.

Dr Jung He tries to anticipate things and to prepare for death. People in analysis adapt more easily to the future; When situations come they are ready to meet it. It is the purpose of analysis to make one ready in this way. Similarly, this man made ready. Dreams can anticipate trivial things as well as important ones, and when they tell of the latter they are obviously more worth while. Naturally it is rare that something happens just litterally as it was dreamed, in fact to speak of anticipation of the future sounds very like superstition to many people, but if you watch you will find that your psyche has prepared you for nearly all that happens to you. A child behaves in a certain way: soon after he has injured himself and one could almost have predicted it. It is not so visible thing in adults but if one could learn to value these indications, one would know enough not to undertake certain things at the wrong moment. In mountain climbing one goes very carefully if one is not in good shape for just one wrong step

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may be enough to cause a serious mishap. When in a bad mood one makes frequent mistakes, I often have cases that go thru such states of mind and then I warn them that disaster often occurs when people are not at one with them selves.

We come now to another series of dreams, mainly those of a young man of twenty three who came to me to be cured of homosexuality. He was not a bad case, not born so, but simply case arrested in his proper psychological development. There is a kind of homosexuality that is congenital, does apparently to some glandular degeneration or variation, and another kind that is psychological, and the latter kind is usually the case of a boy who has been too much under his mothers sway, and who has got stuck in that relationship. So it was with this boy; he could not develop his heterosexual side.

When he came to me he was quite ignorant of analysis and had only heard of me as a nerve specialist. He was intelligent, and as the son of a well to do merchant had had the opportunity of a good education. He had interested himself especially in the classics and was a lover of Greek culture: Remarkably developed artistically and esthetically. But he was not much of a man. There was something decidedly feminine about him, even something tender and virginal. He was very fond of his mother and quite sensitive and emotional.

In the first hour he was with me I asked him for his anamnesis and he volunteered the fact that he had had quite vivid dreams, so I asked for the dreams he had had before coming to me; It is often the case that a patient will have an important dream then. He had dreamed that he was in the Cathedral of Lourdes where there is the famous healing spring of water sacred to the Virgin. He was not a Catholic by the way. He found himself there in the Cathedral in a most mystical atmosphere, a claire abscure. In the centre there was a deep well, very deep down. He looked into this a and had the feeling he must go down into it. In his dream he knew the sacred spring was there, but actually he did not know where it was. If we compare this dream with those of the lady we have just been talking about, we find a striking difference. How would you characterise this difference?

Mrs Block: In this dream there is much imagination.

Dr Jung exactly but how is it present? If one expressed oneself this way, what would you say?

Dr Young: It is a poem.

Dr Jung: That it is it. The dream tells of the Cathedral of Lourdes where one finds the mysterious fountain that brings health, so when we are

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going to analyse such a dream we must follow the poetical imagination.

It is a sort of poem about the intention of the treatment, but why has the unconscious a tendency to put it in such a form?

Mrs Block: He is running away from reality

Dr Jung: Would you say that? No, rather he is in search of it.

Dr Baynes: It is rather the Archetype of the Pilgrim.

Dr Jung: That it is it. There is a heaping up of a certain intensity about the situation, and the dream makes for an attitude where all is acceptable. There is a tendency in the unconscious to compensate for the conscious resistances. I did not go into this dream with him because I wanted to hear the next one. I did not trust my self to have formed the right opinion about him, so I would like to mention now the next dream, that is the next in the night following the first consultation.

Second dream: He is in a Gothic Cathedral in a very solemn mood. There is an alter before which a priest is performing a ceremony. He is with his friend and he holds in his hand a small Japanese figure made of ivory. The figure should be baptised. Suddenly there comes in an elderly lady and takes the ring from his friend's hand, putting it on her own. The friend has the fear that he may now be bound. There is organ music and he feels himself dissolved in beauty.

In this dream the idea of a church is continued. What then is the religious idea in the first dream? I asked him what he thought about the Cathedral of Lourdes and he said it meant to him the spring that brought about miracles. Churches have always influenced him, and from early childhood he had had an especial penchant for the Cathedral of Cologne because of his mother's description of it. He had wished he could become a priest in that cathedral and so much gripped was he by it he was always after his mother if this or that church were not the cathedral of Cologne. I might mention as another feature of his anamnesis the fact that he had had fantasies of becoming an engineer of becoming an engineer on a rail road.

Thru the first dream he got into an early infantile fantasie. By reason of the decision to consult the doctor, and early fanatsie is touched upon but just why this took place is not clear to us. The unconscious shows him a sort of anaology: he may be coming into the place of miracles, and in this way the dream compensates, as I said, his conscious resistences. Homosexuals are reluctant about being treated because they only object to their homosexuality on account of the isolation it entails. The.. assume that if society would look upon them differently, they would be with out difficulties. He

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told me he would be all right if he did not feel the force of opinion against him, that is if he were not hindered in his social adaptation. The dream makes the necessary adaptation acceptable. The second dream shows how powerful is that idea of getting rightly placed in life: it takes the form of a religious ceremonial.

Let us analyse the second dream: Here is the cathedral again together with the priest. We know about the cathedral from the preceding dream. He associated the mystical mood in the cathedral with the mystical mood he feels to exist in his friendship. We must remember that that young man homosexuality was not a cold medical term, it ment to him friendship with a strong mystical connotation, containing for him the beauty of antiquity. That thru an important light on his relation to his friend, and this realtion was in a way, beautiful and delicate. His association with the cathedral in this dream was an identity with that mood and feeling of friendship.

When he came to speak of the Japanese figure, he said it was a grotesque little figure and then he hasitated: He said he knew that in antiquity these little figures were called Phallic symbols. He was thinking of the Cabiri, those ancient Gods who were the inventors of Arts, Goldsmithy and Medicine to metion only a few of the creative vocations attributed to them. They were supposed to be Sexual Chthonic Gods and were kept in little chests or Pistas which were put away in inaccessible places. They were always wrapped up in garments and made invisable: they were essentially the concealed Gods.

The young man took the Japanese figure for such a symbol. "but" I ashed him, "what about the baptism?" That he thought would be a sort of circumcission. You see he could think. The old lady in the dream was the best friend of his mother; he calls her his own maternal friend. The ring is one carrying the coat of Arms of the Fraternity to which he and his friend belong. The young man is the one with whom he has the homosexual connection and so he said, "the ring expresses my relationship to him. Instead if his being united to me, he becomes united to the lady and I lose my friend. As for the organ, that is the instrument for me: I know nothing more beautiful".

This then is a fairly elaborate dream. What do you make of it?

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## Chapter IX

In the last lecture I told you all the associations the young man had in his second dream except the one with the ring. He thought it would be marriage with that lady, but obviously such an old lady with such a young man: that could not be. I think you have kept in mind now all these associations so that we can now interpret the dream to gether. What is the Cathedral?

Dr Gordon: Is it authority? The father side?

Dr Jung: Of course, the Church has such authority, and then there is another factor suggesting authority namely the priest who perforates the baptismal ceremony; we can assume that he is a Father symbol. The Christian priest is always called "Father", and one has ven the official title of Father i e papa, the Pope. The High Priest in the Temple of Attis has the same title.

I suppose you see the role of the mother too, for the Cathedral itself is that. Would you assume when you have an impression thru some one that the symbol representing the impression refers back to the person? The young myn has the idea of the Church from his mother and it is the first impressive thing that happened in his spiritual life. One might say, first the mother, then the cathedral, third the steam engine, and finally the Priest. But there is another association between the mother and the cathedral: fantasie has played a great role in his life, and the attraction that churches had for him is equilevent to the spell of the mother. When something comes that attracts him as the mother does, we must suppose that some energy is taken away from the mother and put on that thing, which in this case is the Church. Looked at in terms of energice, that is the way things go in life: you develop an interest in one thing an interest in another decreases since there is not an unlimited supply of energy at your disposal. So we could say the boys first libido symbol was his mother and the second the Church; or we could say that the church attracted considerable interest away from the mother. That is why I say such a shift of interest makes a bridge to a new situation or relationship. If he were in an absolute relationship to the mother, there would be no free libido, and if he is so attached to the Church, it is not just the mother, but only figuratively so for the Church is not a mother. The attitude must be that of one related to an idea or to an institution, not merely to the human being. When a child can leave the mother and become a member of the Church

7I

he is an adult; from a certain point of view to be sure, he is still a child, that is not developed. Such a fantasie system as the boy showed, is an attempt to detach from the mother. He needs the detachment because

the tenderness and delicacy in him makes him incline away from the normal contact of boys, back to the protection of the mother, so that it will take a powerful idea to detach him from this dependence.

Here, you can see the serious attitude that institutions force on people, and you can see too that it is an attitude that necessarily breaks right into the family. The main charge brought against the early Christians was that they undermined the family and broke away from the authority of the Emperors as Gods. The authority of the Pater Familias and the worship of the Emperors were foundation stones in the State and in as much as other religions left this authority alone, they remained abstract and therefore undisturbing. Perhaps a husband or a wife in a family was a Christian then the Pagan members of the family could never understand the importance of the Christian idea that exerted more influence than any thing else on this other member of the family.

This process of weaning away the child from the family ties and his establishment with new ties and responsibilities to the group, is a matter of the very greatest importance in primitive communities where the Church is on the level of a mystery institution. The process of detachment or the initiation ceremonies, as we would call it, are often most elaborate and far reaching in effect. We may take for example, the custom of the people of the West of Coat of Africa. On some prearranged day suddenly, the "bull roarer" is heard for miles around. This is a woden instrument that is worked by an old man and which gives out a deep threatening noise. When this is heard all women must disappear from sight while the boys are taken from the home and prepared for the ceremonies. They are put through a terrific spiritual drill, no small feature of which is the subjection of almost frantic fear; they are made to talk to the dead and are taught the most sacred lore of the tribe. Then they are "men" and when they return home the bond with the mother no longer exists. Some times the son is even allowed to commit incest in order to prove to the mother that he is no longer her son.

The Church as we know it is a late development of very ancient and sacred institutions; how sacred these Pagan rituals could be we have only found out since we have come to know more about such mysteries as the Eleusinian. They lasted far into the Christian era down to about 622 AD

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being finally suppressed by the Byzantine Emperors. We should be careful of the hypothesis we make about these mystery cults; one often heard it said that they were foolish but it is not so. I have just lately come across a ceremonial in a primitive people that was most amazing, and the simple fact is that we really don't know the meaning of these things yet. We have discovered thru the Totemic system of various primitive tribes, very intricate conceptions, and we know that even the very most primitive ones will often be rich in the totemic ceremonials and teachings. So the idea of religious ceremonies may be as old as humanity, at any rate older than history. And that it existed from twenty to thirty thousand years before Christ. So has an idea coming from the remotest past, an Archetype, an extraordinary impression left on the human brain. But why does such an idea come up? What forces the Archetype into consciousness? It is a lack of adaptation. In this case, the young man had to dream in the moment when he became awake of his lack of adaptation; the realisation of the lack gave him a feeling of inferiority and a longing for his mothers lap; he felt incapable and inferior, in a lot of moral bankruptcy. It means something for a young man to declare himself invalid. If you feel very inferior you are afraid of small things, and you long for tenderness and protection. It is such a state of mind as this in a young man that brought the Archetype up. In consciousness there is a vage longing for the mother, and just here there is a grave danger for when you retreat to the mother, you are defeated, and each time you lose some self respect and each time it becomes more difficult for you to go forward again. When one has run away to or three times it is a habit and one is half or a complete failure. When the longing for the mother is too strong, the idea of the second mother begins to function, that is, to put it in another way, when there is too much regression, the Archetype back of the initiation process is animated and the unconscious seeks to draw him out of the regressive longing for the mother out into the group relationship. That the Church here has chiefly a masculine significance is shown by the Priest.

Mr Thorburn: Do you take into consideration the Gothic aspect of the Dream?

Dr Jung: Yes that had great significance for him. I did not go into it with him but I have analysed dreams in which the Gothic element had an important part. He it been a Norman Church he dreamed himself in it would have meant something else. The Norman is the transition too the Middle Ages while the Gothic is purely Midaeval

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The Renaissance is another mixture. The Christian with the Roman makes the Norman, then follows the Gothic and then the Renaissance which is a dissolution and a return to antiquity. The descent of the Gothic man leads into Protestantism which began all over the world at about the same time, that is to say, had Luther let it alone, Protestantism would have come anyway. But the gesture must come at the right moment; thus Huss made the same gesture as Luther but was burned for it. Those Popes who were so enlighe
enlightened at the beginning of the 16th Century were quite worldly. The style means a certain attitude, but we are not yet so far along that we could analyse a style so as to establish a relation to attitude and form.
If we analyse the Norman style however, we find the conflicting elements brought out in fights between animals, as between the Eagle and the Lion, the Lion being the Power of the Roman Empire and the Eagle the Spirit of Man. Or it is the Pagan man wrestling with the Christian man. Therefore too, the insistent repetition in Norman design: in the Irish also. It is an endless way thru a nagging conflict. One comes upon it over and over again in illustrated manuscripts, as an endless ribbon woven in a web. Men must have worked for weeks and weeks on such designs. They suggest the split off Pagan complex not allowed to come to the surface. Such a form of art is nearly always at the beginning of an era. The beginning of Islam showes something a little like it the Islam has the Semitic influence and expresses itself largely in geometrical design. These things are accessible to analysis. In Italy people can still tell you the meaning of symbols because it is a part of the teaching still.

In this dream we have the fact that the Gothic style is there as a culmin
ation of the Midaeval mind, the seperation of Spirit and Body. Gothic Art
tried to make the stone live: a Gothic column becomes a plant, all leaves
and blossoms. Even the naimals are alive. There is a complete transformation
of Flesh into Spirit, this ideal being led by the Priests in a most impress-
ive way. Incredable acrobatics in facting and neglect of the body were per-
formed. If one reads the history of the Saints one find the most disgusting
details of this sort. In this way the superiority of the Spirit was taught

So the reawaking of the Gothic Spirit would be an admonition to the young
man to detach from the flesh. In all initiations the mother is the enemy
for she is the symbol for the earth that holds the spirit bound To the
Church fall the task of pulling the child away from her.

We have seen now that the Gothic takes us a way from the Earth. The first
two dreams get the young man into a religeous mood, into the Gothic mood

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we could say, a mood which should remove him from his regressive longing.
One has to go far back indeed to find the origen of the Earth as a feminine
symbol. Thousands of years ago Chinese philosophy had already formulated the
Yin principle as expressive of the Earth, that is, things that are dark, hidden
deep down, all the things the mother would stand for to this boy. The other
princiüle Yang, is day, yellow, gold, heat. That is expressed to him thru the
Chuch, because it is to him a Spiritual institution represented by the pr
Priest.

He finds himself before the Priest with his homosexual friend. The baptism
would have to do with his friend but with the Phallic symbol. He associates
with baptism, circumsction and then the little figure. What about that?

It is not quite obvious that that little man, the ivory figure, should
be a Phallic symbol, but if so why does the dream translate the membrum virile
into a small Japanese figure? If you work on a Freudian basis, you will say
this is just the menbrum virile, but you will not go into the why of it. None
the less it is note worthy that the dream translates a simple objective fact
into a symbol. The symbol of the membrum virile has played an enormous
part in antiquity and every where in primitive civilisation. On any antique
farm there could be found Phallic monuments used as demarcations or as charms
to protect and fertilise the field. This kind of imagination is an age old
way of our minds and suits our historical feeling. So there are innumerable
Phallic Gods: Bess, Priapus, The Cabiri, twisted dwafres call Dactyli or Thumbs-
thought of also as hands and therefore teachers of the Arts.

We can then take this transformation of the Phallus into some else as an
achievement, not as an embarrassed lie. Such a transformation puts an other
wise too elementary fact into a higher form. The tendency of this dream is
progressive, and when the male organ is transformed into something complete
like the Japanese figure it is an important point to which we must pay
attention. If we do not take it so, it is as if on finding apples on a tree
we denied that they were apples. A dream is a product of nature and we must
assume that the symbol is meant just as it is stated in the dream.

An attempt to find the specific purpose of a dream makes the whole subject
of dream interpretation uncomfortable. Let us say this young man dreams of
churches and it is "nothing but" the mother, but that is just what he is try-
ing to get away from, and it is merely turning in a circle to say "you are
in the mother" One is privileged to say manypeople are wrong and to have
imagination about things that will be in two thousand years, but in that case

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one must show the way. It is a special perogative of dreams to show the
way. It is most difficult to say to a strange individual,"do this or that"
for in the first place he wont, and in the second it wont help him if he does.
We have to day no general style, no conviction. If a Clergyman brings me his
wife to treat and I ask him "but why do you bring her to me, why dont
you help her yourself?" he will say, "she wont listen to me" We are
more or less adrift to day about the guiding line for individuals, and so
the dreams loom up as the only rescue, the only means of finding the individ-
ual way. I have had cases in which dreams were really God snet in this res-
pect. You are not properly analysing an individual unless you know what
is specifically his and what is due to his relation to the conditions about
him, that is, you must know the continuity of the individual with the enviro-
ment. When the membrum vitile appears in this dream we can assume that there
is here something mysterious, something Archetypal. The Archetype is an ap
-paratus formed in ancient man as an important means of adaptation. If
tell a patient"you are in a desert, in a horriable mess", such an architypal
dream can give a direction as to the way out. This dream does not speak of
the mother, tho the mother is "all over the place" It speaks of the Mater
Ecclesia, a body of men of spiritual powers that must predominate over the
flesh. All these mysteries such as the baptism hinted at in the dream
contain the idea of rebirth. In India the initiate is put into a leather
cow and dragged out of its body; in Cornwall he was made to crawl thru a
hole in a stone. Or, let us take the symbolism of the Baptismal Font: in
theoold Church the Initiate was considered as being a little fish swimming
about with the Big Fish who was Christ, and this conception persisted
as late as the 4th Century By putting a man under the water in baptism
he became a Fish.

However, in this dream it is not a matter of a Christian baptism, but
of a Jewish one. It is not done on the Membrum Viriletho, but on the
Japanese figure. I could not obtain the particular associations with these
little figures, but he likes them, in his associations he did not get
further than the fact that it was a twisted figure of a man. There is no
indication in the dream that the figure was Ithypahallic, that is there was
no Phallus to be seen, therefore one must assume that the idea of circum-
cision was not applied to the male organ, but used in the sense of any baptis-
mal right. But obviously it is not a Christian symbol, this little Japanese
figure, but a Pagan one. What does that mean?

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Dr Bertine: Does it not mean that he has taken the symbol out of a specific religion into a general attitude?

Dr Jung: You mean to imply that there is a conflict and that the dream says something non-Christian must be baptised, the Pagan element assimilated in other words? What could that be?

Dr Putnam: His homosexuality

Dr Jung: Yes, that could be the Pagan element. Like all European homosexuals, he is fond of Greek Art, and so he lays stress on the twisted character of the figure. Homosexuality is not an ideal condition, it is rather a sort of puberty station, which in a way, is anti vital and a sort of abnormality or at least a peculiar distortion. There is one exception to this: in Sparta it was a law. This peculiar overvaluation of homosexuality in Greece is said to have lead to an epidemic of suicide among the girls, an epidemic which was only brought to an end when a law was passed that the body of the next girl who killed herself should be publicly exposed. This epidemic could be taken as a protest against the generally accepted idea that the love between man and man was human while that between man and woman was beastly. But one always finds an overvaluation of homosexuality where there is need of founding a State. There must be a strong bond among men or the State could not be formed. They were forced to take the energy from the relationships with women and put it into relationships with other men in order to find the principle that could make the State cohere. All primitive societies are complicated with homosexuality.

Dr Mann: Homosexuality is a cult among the Japanese and perhaps the patient was aware of that.

Dr Jung: That is also possible.

Question: Is it not true that in the past homosexuality has been a creative achievement?

Dr Jung: Indeed yes. Socrates represents a transition to a spiritual conception with regard to it. In his day it was becoming obsolete. He gives the following teaching to Alcibiades: First all beauty is in one body, then it is in many, Finally one comes to seek beauty itself. His view is very liberal, for it is an absolute acknowledgement of the homosexual way, but shows beauty as the goal and bodies as a step to the abstract image.

Lecture X.

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Lecture X.

We left off last time in the middle of the interpretation of the young man's second dream.: that in which he found himself in a church with the Priest and the peculiar ivory figure. We held it to be the situation of a Pagan or a non Christian baptism. The small ivory figure is certainly a Pagan fact which unexpectedly comes in here in place of a Phallus. We should assume then that the little figure is to be assimilated. The whole ceremonial is like a Christian one in its form, and could be said to be a mixture of Paganism and Christianity thru the circumcision idea; such a Pagan fact which is homosexuality, should be assimilated, should be accepted is what the dream says. Something repressed has no chance to develop, and if we have a gift which you repress when it comes to consciousness, it is more than likely to be in a most unacceptable form. This initiation ceremony means the introduction of the Japanese figure, that is the Pagan element into the Church; it should become a part of the Christian community, and that amounts practically to a lifting of the repression. The dream says in effect: accept the fact of your homosexuality and then you can develop.

Here the homosexuality is wrapped up in the mother, and if he takes it as it is he can develop further, so it is a most important step for him to accept it in himself. Many people do things constantly which they don't accept; most people in fact, are doing things they don't want to do, so that what they do is a perpetual mistake. Our education makes us do all things by the wrong names, but in general it is not the things but the way they are done that are wrong. There are certain people who are fine from the collective view point, but who are really vicious in that they do things in such a detestible way that all the value goes out of them. Usually when things are too virtuous they are vicious, and the man of too great virtue will eventually undo the good he has done. Thus one too often finds that virtuous people are possessed of bad temper: that is, just one of the most poisonous things about them for one assumes them to be thrtueut what they seem to be, and then this bad temper come up and takes possession of them. That is why so many children hate their parents. What I am saying is not an indictment against the virtuous, but against extremes. Moderation is what is needed, and if we are moderately virtuous or vices may be made moderate, but when we go too far on one side, we are driven too far on the other. When you don't accept certain things in your self, people living

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with you feel they are not accepted. Thus if a man ill treats his feelings
he illtreats the woman he loves, and in the same way if a woman mistreats
her mind she gives the man she loves ghe feeling that she hates his mind.
From all this follows the fact that a relationship must usually be formed
in the weak function because we are dependant thru our inferiority, and so
we are dependent on the unconscious side which we accept with great
reluctance. We mat be grateful when others tolerate us on that side because
it is there that we need people. To have a relation on the superior side
is not so difficult, the vital thing is to be in relationship on the infer-
ior side: that helps us accept the child in our selves. When you dont accc
accept the child as it is, but it press it against the wall with morals
there is no chance for the child to develop. If another accepts us as
we are, that is one sense of burden carrying.

This young man then, should as we have said, accept the fact that he is
homosexual. He should say, "I feel in a homosexual way. That is something
I can not denie. "That is the honest basis for him to work upon. When he
accepts himself in his inferiority, he not only accept himself but the
relationship. When you get into such a mood, something will be done to you,
Fate will come in. So we have here the intervention of the old lady. She
is the substitute for the mother. It is fortunate it is such a substitute
and not the mother her self, for we see it the latter it would indicate a reg
gression, but being a friend whm in stead of the mother it means progress.

The frien from whom she takes the ring stand for the homosexual relation-
ship. The reason the man hate to accept the old lady is that if he does
he might then get into a relationship entailing obligations.

It is a fact that we mistrust one another enormously, perhaps a heritage
from primitive times, but even our greetings to day show this. Primitive
have an elaborate way of greeting: one puts down all weapons, squats and
begins to talk in a low voice. As soon as the voice is raised there is an
increase of emotional value and danger comes in, but if they can talk together
in a subdued way there is no danger. This mistrust we sense in our selves
very often makes itself first felt in fear of the mother. Then when one gets
into a relationship on the side of the inferior function, one is a fraid of
what might happen. But one can not gain life with out risking loosing it,
so in his case the statement that he would be afraid sets forth his
difficulty. If he remains homosexual he remains free, is the thought that
goes thru his mind.

A pro pro, this fear he has of a relation to a woman being necessarily

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an "entangling alliance" there is the story of a certain explorer of
an experience in a primitive village thru which he once passed. All the
men in the village had betaken themselves to the men's lodge and were there
hanging from the rafters shouting a song which in substance amounted in
sentiment, "we are we!" They were free of the women for ever and would have
nothing more to do with them. Later on however man after man was seen
sneaking back to his house until finally only a few obstinate idealists
were left on the rafters singing that triumphant chant. In these primitive
communities, as we have noted before, there is any amount of homosexuality
and there are no consequences.

So we see that it is really a dangerous thing when the woman takes the
ring. But it is far more vital to be linked up in a responsible relation-
ship, so then comes the music as an affirmative sign and as an expression
of feeling. It is an instrument in the hands of an artist that is playing.

I have tried to make this dream as clear as possible to you in order to
go fully into the theoretical side. Of course when I explained the dream
to the boy, I kept too of the things of immediate importance, but I
had to go into all the outlying country with you so that you could find
out the possibilities framed in the dream. I am ready now for any questions
you would like to ask.

When I talked to this boy about the dream, he understood it; he could not
help seeing it, for in contrast to the wooden attitude of the old lady, here
was a sensitive human being, and if what I said to him was not fully accept-
ed, it was at least understood as is shown by the subsequent movement of t
the unconscious in accordance with the interpretation. The fact of his
having understood has nothing to do with his age for there are plenty of p
people well over fifty who have plasticity of mind

Dr Baynes: Has the fact that the figure was of ivory any thing to do
with the symbol, the toughness of the material I mean?

Dr Jung: Yes, the quality has an importance. I had once a patient who
dreamed she had a great store of ivory that need to be carved. She had to
work herself out of an ivory cave. In the beginning of religions there is
always this idea of doing things with great care. For example in the
Alusinian Mysteries there is to be found this idea of careful work on the
part of the initiate who has to make report on what he has done It is
comparable too to what one sees in the Middle Ages in the way of pain-
takingly careful work. It is the mythological moment in the transition of
the Hero, as for example the works of Hercule

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the Hero, as for example the works of Hercules. A transformation of charac-
ter is here involved. Analogous in the Mythraic Cult is the carrying of
the dead bull by Mythra, and the Christian parallel would be the carrying
of the Cross. Christ himself could not carry the Cross Joseph of Arimethea
had to help.

Dr Baynes: Going back to the question of the initiation exercises, and
the symbolism of the ivory figure, a tooth often appears as a Phallic symbol
does it not?

Dr Jung: Yes as part of the cutting of the man The teeth are sharpened
in some of the initiation cermenoies, or the nostrils are cut open,or there
may be circumcision on the adult man. Thus a man is made over and the cica-
trize showes he has under gone the transformation.

Patients too often have dreams showing that they should express the cha
changes they have experienced in way that will last. I remember a patient
who had accomplished something important and who then had a dream in which
a figure appeared and said "stamp it in leather",meaning of course that
the work should be put into lasting material. When this is done we can say
"such and such a thing has been reached". It is all too easy for the uncon-
conscious to swollow what it has made and so it is important for a man to make
in indestructable record of his life.

When ever the Romans came to a place they were to stay in for any length
of time, they put up an alter to one of their Gods or to the Unknown God
of the place, and this meant, "we have been here". In Switzerland all the mo
mountains that have been climbed show their "man stone" on the summit. One
thinks too of the Jews in this connection and their inscription on the stone
"thus far the Lord has helped us", But what remains behind us to mark where
we have come?

Mr Thorburn: Is the fact that ivory is a beautiful medium important?

Dr Jung: Yes because the figure had the value of an idol. It suggests
as I have said, the figures of the Cabiri, the little Gods with creative
powers and represented by little demons one must not see. These are facts
on the threshold, on the way to consciousness. The little idol has the
value as a God. The Phallic symbol denotes a devine thing. Here is a dream
into which you can dig deep and continue to get from it most interesting
material. Every good dream has an umbilical cord that leads right into the
mother, or as we would put it, into the depths of the unconscious.

It is a beautiful dream too, hence also the music. Even people not very

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musical can have musical fantasies. That it can be put in these terms
proves that there is something very beautiful in the dream.

Third Dream: He sees an old Bible with beautiful wood cuts. He feels he should write his name in this Bible as a solemn ritual. In one picture is a Knight standing by a horse on which he has put his empty armor.

The boy spoke to me of the Bible as the Welt Buch. In the German language
you can express such ambiguous meanings, and so in this word there is as
much emphasis on the World as a book, as on the fact that it is a book
belonging to the world. He thought of the world under the aspect of a book
and said "when I write my name in this book I enter it among being who live"

Then as to the picture of the Knight by the horse putting the empty armor
on the horse, the dreamer felt it to be a cheat, he could not trace this
factor in himself, it remained strange to him. It denoted a man who should
participate in a fight but who gives only his outer shell to it. I told him
it seemed to me he did reserve himself, but that met with opposition from
him. In Revelations I believe, it is said " a new name shall be written in
the Book of Life, and he thought the symbolism could come from the Bible.
What do you think?

Dr Shaw: Is it that he puts himself in a new attitude?

Dr Jung: No, not that exactly, but when he enters his name in the Book of Life, he is supposed to share his life totally, but this he is afraid to do, since he is afraid of getting mixed up in life. When he steps forward he has the desire to retreat, and he is always making up his mind with out considering external circumstances, and so he fears getting into risky situations." It is better to let the automaton do the fighting" hr says, " and I will stay out of it". What does it mean that he send the armor to the fight instead of himself?

The Jesuits have a saying where by if one says something and makes
a mental reservation to the contrary one has not lied. A story is told of
a peasant who had some land near a monastery and the Abbot of the Monestary
was anxious to buy that land but could not persuade the peasant to sell. So
the Abbot made an intrigue against him. He went to the authorities and said
that the father of the peasant had made a statement to the effect that t
the land should belong to the Church after his death. This was flatly denied
by the peasant. The Church Fathers asked if he would swear to this and he
said he would. Then the abbot he had seen such a document. The oath had to
be sworn on the land under litigation. The peasant gave his oath. Then the

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Abbot filling his shoes with earth from the Monestary garden, swore that the earth on which he stood belonged to the monestary. That would be a case of sending out the armor minus the man.

I asked the young man what he could actually do in sending the armor
He said, "I see what you mean, I must be courageous. You believe I wait for a
situation and then try to escape it," all this while he was making a
Persona ad Hoc. He spoke as he did with the mental reservation of doing some
thing else.

Miss Howells: How did it effect him to say that he was cheating?

Dr Jung He was slightly angry, and so we left it.

Mrs Spingarn: Was he interested in Midaeval Ideals?

Dr Jung: Yes he knew all the old stories of Midaeval times for he came of
a Prussian family where such ideas are very strongly linked up with the
ideal of honor courage etc. He was ashamed of his lack of courage, for he
was not yet a man and the dream called attention to the Knight as a
symbol of bravery. The woodcuts are again the idea of carving a permanent
record. As to the book, the world is often compared to a book, the different
countries being differnet pages, and what one persieves only images.

Inorder et condense I will omit the next dream. It was chiefly regressive
in character for after deciding he did not want to share life he fell back
and tried to denie his sexuality by ideas of castration, in this following
dream he come forward again.

### Fifth Dream
He is in the theatre among the actors on the stage. He is sitting with a lady: it is a fancy dress ball and there is dancing. The lady by him is dressed in an old fashioned costume of his grandmothers. Then it seemed as thi he were bumping about in the crowd. He feels more an and more uneasiness. He is aware of a man who runs about and shouts out a question about a birth; "is there no news?" he asks. The dreams sees that he is with Dr B-- and his wife and son who are about to leave. He tenderly carresses the boys head. The he has to sing a solo the text of which he can not remember, but the word homosexual and heterosexual appear in it. He is afraid he would say the wrong word but he manages to avoid mistakes and then there is powerful applause for him even his fellow actors applaud him.

His first association is with a German saying to the effect that the
theatre is the "boards" that is the world. He is in a play and also in a sort of social gathering where he mus sit by a lady on a sofa. His associa-

8I

tions here lead to a problem that is taken up in a latter dream. His first associations with the theatre is a wedding in the family where they gave a little play in which he had to play the role of an old servant girl

Not long before the dream he had been to a dance where he had sat on a
sofa all the time instead of da ning. He thought it might be noticed
that he avoided dancing and that he would be accused of inertia. At this
dance one woman wore his grandmothers dress, a beautiful gown with vivid
colors. These colors and the cut of the dress brought back to his mind
an impression he got once from Strauss' Ariadne in Naxos. This opera is at
staged in the Baroque style of the 17th Century Two sets of figures in it
are the Niads, the female water spirits and Dancers, or Tree Spirits. These
make up the back ground. When he remarked on the peculiar color and style
of the dress, I asked him if there was anything else in the opera that im-
pressed him. He said it had made an immense impression on him especially
the scene in which Ariadne is with Bacchus on a hil at the back of which
there is a sky of a mystical blue color.

I should pause here to speak of the Ariadne mythe with which of
course you are all familiar. Ariadne is the daughter of the King of
Crete where lived the famous Man-Bull, the minateur confined in a labyrinth
Each year Athens had to send its most beautiful maiden to be sacrificed
to the minataur. There may have been historical truth in this as we know
those human sacrifices often occured. The legend says that the famous Hero
Theseus went to Crete and took upon himself the task of fighting the
Minateur. Since he could easily have lost his way in the labyrinth, Ariadne
gives him the thread where by he can find his way safely. After he has kill-
ed the Bull, She flees with him to Naxos and there they sleep. In the morn-
ing Theseus has left her. Then Ariadne laments over the loss of her
Hero and will not be comforted. Those were the days when Bacchus was just g
going over to Greece and hearing Ariadne's lamentation he finds and rescues
her and takes her with him in his suite.

In the connection with bumping about in the crowd the young man associa-
tes his early childhood when he hated to go to school, and hated especially
the rough and tumble among the boys. He felt how timid he was and all his
school life was hell for him on this account. The boys were always pulling
him about and he would fall in the dirt and not be able to defend himself.
From that time he was feared men and found them terriably brutal, so he
kept to the little boys and the old women.

The man who was running about in the dream asking about a birth was just

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himself and the way he felt running about to doctors. He got some boil or something of the sort on his finger once and rushed to the doctor about it. Dr D- attended to it and it was not very peinful. Then the doctor took him on as a son and the doctors boy became his younger brother. He tried to assimilate this boy so as to become the son of Dr D-. Here I must mention the fact that he saw my son also, and since I did not harm him, he tried to identify himself with my boy so as to be my son. I am Dr D also. The dream says, "dont make a father od Dr Jung". The cheating with the armot was something like that to. There are many men with inferior natures who make themselves into nice boys as a means of adaptation, and in order to prevent getting their feeling hurt. It is a sort of protective shell of softeness and sweetness. Of course they emphasize exercise these arts chiefly with women but also with men, and cultivate an inoffensive, soft, amiable helpless expression that gets on the heart. That was the style of this young man.

His association with the song was analysis and the idea that eh should
find a transition from homosexuality to heterosexuality.

Lecture II

We will continue today the analysis of the theatre dream: He is there
as an actor sitting by a lady on a sofa, in other words it is unreal
realality, like the man and the armor. If we go into the meaning of the
theatre, we find that playing a role there is similar to putting the armor
on the horse, but does it seem to be as much of a cheat? At least he is in
the situation now and is acting, while with the horse he was not in it at
all.

The theatre is comparable to a primitive ritual in which the purpose is
to bring about in reality what is represented; the Totemic ceremonies are
designed to produce the things that are danced. Thus in Scotland the
fishermen sing an oyster song and the oysters are increased; in Switzerland
we do what is called "singing the cows", and in this song there are verses
in which it is clearly to be seen that an increase of milk is expected; in
the Rig Veda there are frog sons in which the Priests identify themselves
with frogs, in order to bring rain. So one could go on indefinitely enumerat-
ing examples: among certain primatives when rain is wanted they whistle
at sea when there is no wind, you may whistle or you may scratch the main

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mast. Any kind of performance like that is a charm. Another good example is the Stag Dance of the Indians in preparation for the hunt; the dance lasts all day and all night, first one man then another playing the role of the stag with the others in pursuit with bows and arrows. At another time they are buffaloes and hunters of buffaloes, each person participating in the dancing.

This dancing of primatives is altogether vey differnet from ours in that for us it is merely a pleasure, while with them it is something deeply serious. As I have said, the dances often have a preparatory character, or after a successfull enterprise, there is a dance of rejoycing and also a reconciliation cermeony wit the killed game. They beg pardon of the bear for having killed and this same practice is to be found in Africa with the killing of the Hippopotamus. The hunter creeps inside of the Hippopotamus and asks for forgiveness. I mention this as an explanation of the preparatory dance which has the obvious purpose of compensating the Libido on hunting and killing the game. Primatives have extraordinary difficulty in drawing themselves together for conscientious work, a difficulty which we have also, and it requires a great effort on our part or on the part of some one acting for us, to get us launched. We have the expression "a song and dance" describing the performances gone thru to get some one some where.

The play in the dream then has the value of a preparatory practice, and we can see now that the dreamer has made progress and is anticipating reality in his dream. There is dancing, and a lady wearing the dress of his grandmother is present. But why that dress? It is practically the same thing as before, that is, the lady is a substitute for the mother and the grandmother might be more important than the mother. In all languages the "grand" is used for greatness. It is interesting to know why people felt the necessity of calling their parents' parents "grand". It has to do of course with ancestor worship. In China the practical form of religion is Ancestor Worship, and there at least it is easy to see why the parents of the parents are called "grand". When it is a matter of the great grand mother the feeling is quite as strong. When a man among primatives dies leaving a son only, he is an ordinary spirit, but when he is a grand father at his death, he is a Duke in the land of the spirit and a bull is sacrificed to him where as a chicken suffices for an ordinary sacrifice.

What does this grand mother idea mean? in the dream? The mother is human o there is danger in her for if the son remains bound to her it is a tie of the flesh, and therefore Christ depreciates that bond in order to get

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his followers back into a state of childlikeness: not childlikeness. One
has to sacrifice the childlikeness or sependence on that fleshly bond to the
mother in order to be receptive to life. Often a boy or girl can exchange
mother or father for a new relationship, but still remain childish in it.
In this dream he is acting his role, that is he is in a relationship with
a woman in a new way, and it is no longer the childish way. The grand
mother in this dream has more Mana, is closer to the devine, and in the play
a lady begins to act this role of Devine Mother. What change then is likely
to take place? He no longer see the mother but the grand mother, and she
becomes a sort of Goddess. He begins to appreciate the Devine principle in
woman, and that marks a great progress for him, for as soon as one recogn-
ises a Devine value out side ones self, one knows that there is a superior
force influencing ones life. The terrible thing is that the superior force
one can recognise in ones self, is not always superior in quality, but can
be almost trivial. The superior psychological fact can be the belly, or
money, or ambition, for the strongest thing in us contains the God. That is
why pious men have so often had the conception of the dark side of God.
Luther for example differentiates between the Manifest God and Deus
Abscenditus.

In this dream the idea of the grand mother contains a principle not to
be found in the mother, and if things continue in this direction, he will co-
come to serve a Devine Principle rather than the mother in the flesh. Once
one has submitted to that devine principle one is under its sway for
always, and therefore it is said in the Bible that it is terriable to fall
into the hands of the Living God. We have a fear of a real relationship
in which a such a devine power is implicit, and in this dream where the
possibility of such a thing impends, the dreamer is no more himself, but is
tossed about helplessly. Having launched his boat unon an uncertain sea.
It is a condition in which he feels miserable and so he looks about for help
as he did with the doctors. In such a condition one seeks a renewal; when
tossing about like that, you are in a morbid state, and need healing which
is brought about by the process of rebirth. There is present in the dreamer
a desire to end this insupportable condition so we could expect here the
idea of a rebirth, for a man in misery will think of a chance of a renewal
in a very serieou way.

The next thing we find in the dream is the doctor, his wife and son.
The analyst is back of them, and in a certain sense it is a regressive

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phase the in general the dream is progressive. I operate as father doctor, but also cure, so this passage is not merely a reduction, it being legitimate to assume that when there is great need something comes in to his rescue. It is the Trinity in a trivial form, Jehovah, Sophia and Christ. The father caresses the sole head, and almost spiritual form of love, and here the dreamer tries to identify himself with the son and to enter a new state of childlikeness. He is adopted into a new family.

It is a pitty that the Holy Ghost is no longer represented as Sophia, but the Church could not stand her being allowed the content else the Church could not possess it. That is why the femininity of the Holy Ghost became supprest, but it remains in the symbol of the Dove which belong to the Goddess of Love, Astarte. The latter is a prestage of Mary and Mary of Sophia. Even the Catholic Church recognises that Isis and Osiris are prestages of Mary and of Christ, for they say God has allowed the heathen to have this preparation. In the same way, the Cult of Dijonynius has an analogy to Christianity, that being a reductive view point the Church is willing to allow the existence of the prestages.

When we assume that the dream is really an identification with primitive Christian symbolism, why at the end of it, the dreamer is so successful. The dreamer is renewed, or what the ancients called quasi modo genitus, as if reborn. In this new condition there is a danger of relapse for one takes a step out of the old attitude into the new, and so there is fear of falling back, an uncertainty as to whether one can realise the new thing or is still in the old. In the dream the young man succeeds and performs his role so well as to win great applause. In the language, it is not the hunt itself, but the preparatory rites that are well done.

Are there any questions?

Dr Putnam. Has an Archetype always an emotional value?

Dr Jung. When an Archetype is set in motion there is always energy liberated. Psychic energy and images are the same thing. In nature we never see energy, it is always in the form of work done. Psychical energy means images that compared with consciousness the archetypes may seem to have little libido yet there is none the less always in the Archetype. It is as if consciousness were a terrific noise which we could not stand all the time so we lower it periodically. If you are kept conscious for ten hours you are tired and must sleep. Now when consciousness is decreased, one then becomes aware of the movement of the Archetype underneath. You may then become a victim of

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them, and it is by no means bliss to be delivered over to unconsciousness.

Dr Baynes. Why are the Archetypes trivial in these later dreams?

Dr Jung You can observe the most intense dreams before analysis, but analysis seems to deplete the energy and it soon decreases if you interpret the dream correctly. I remember a case where I could not get the clue at first and the patient continued to have the most extraordinary dreams just because I had not found the key to them. I should say that normally dreams are relatively trivial and that is on the whole a favorable sign, when the quality of the dream decreases, for the importance is thus lessened. Of course what one always hopes for is a great dream.

Dr Shaw If you are conscious of the Archetype can you make it increasingly conscious

Dr Jung: Here is an example of that: I emptied the unconscious and then the dream can speak in two terms: cheap terms

Dr Bertine The first patient should have moved more in the direction of the Archetype, should she not?

Dr Jung Yes it would have been favorable for her to have moved in the other direction. Had this boy not got thru, he would have had a serious banking up of libido.

Miss Howells Do you attach the significance of the grand mother to the dress rather than to the grandmother herself?

Dr Jung It is a principle of the ancestor that comes in which is important rather than the woman herself.

Let us look again at the primitive attitude on this matter of ancestors.
The Australian negro celebrate their ancestors as having existed in very
remore times. Suppose I have ancestors coming from such ancient times
the first thing I do is to transfer them still further back to Hero times
and their importance is by just so much increased The men of the Water Totem
can not "sing the water" before they can do that they must get back to
Alchiringa times then they can sing because these ancestors were in contact
with the spirits of the water. So it is a process of keying ones
self up, one might say to the proper psychological preparation for the
given situation. With the pueblo Indians I was able to witness their
retransformation into Children of the Sun. The ceremonial last for hours
and hours during which they turn first to the East then to the North, then
South and then West, and finally thus in the Sun for so many hours, they
are ready to perform the rights.

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The same principle is present in the Catholic Mass where the Priest has to become Christ thru absolution before he can proceed thru the sacrificial attitude. The Pope is not infallible save as a substitute for God, that is to say he recreates his potentialities thru this connection he has with God. In this dream, the appearance of the grandmother means that the principle of forces higher than he knows, comes to his recognition.

But what is the flaw in this dream? It is still a theatre. Where will the next step come?

Dr Harding He will get closer to you.

Dr Bertine It will be toward the girl in the grandmother's dress.

Dr Jung That is it. He is getting into the right relation thru a woman. How do I facilitate that? But first I must discuss Dr Hardings point. There is no need to emphasize the relation to the analyst if the dreams do not do it. In a homosexual boy such a transference might be made but also it might not. If I had insisted here on the homosexual element, I would have interfered with the sacred ritual which could perfectly well develop with out my assistance.

Sixth dream He is descending a slope down to the bottom of a valley and there is a brook which is very green in color. He finds flowers, among them Arnica and also purple asters. There is a vague idea that there is an old lady to whom he will bring these flowers, but it is very vague.

He said with regard to the brook that it was deep down and the valley very dark. He associated it with the Fountain of Lourdes. He had also a childhood association with a pond in which he would have drowned but for his mother having caught him in time. The water was intensely green. Arnica is a medicinal plant and the favorite flower of his mother. The Purple Aster is similiar in form to the Xanthoxylon Arnica, and purple is his favorite color. His Greek books are bound in that color and it is to him the color of homosexuality.

Bringing flowers suggests expression of feeling. The old lady might be a certain Miss R-- another maternal friend. He is always seeking comfort, and so he substitutes her for the mother.

We had an interruption here. I felt there might be some more associations so I asked him the next time and he said when he had gone home from me, he had had a very peculiar association. He wondered why Miss R should be his mother and tried to remember his mothers face. Then she remembered to him like Melusine, the Water Sprite who married a human. Here we find something like

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important, that is the mother with two faces, the Medusa idea. I am As you know, anyone looking into Medusa's face became petrified, and so he looking into his mother's face and could not move from terror. When she became petrified you look into the face of the mother you become spellbound.

Medusa, if the child of Gorge from Gorgas meaning Terrible One. She is represented with a terrible face, but with tusks of wild boar, so back pigs were the sacrifice made to Gorge. She is a symbol of the untamed impetuous libido, matter saeva cupidinum. A black is always a sacrifice made to the God of the earth, thus in the old Egyptian myths, Set appeared as a black pig. Once Re going over the heavens felt a pain in one eye and became blind. The Gosh found out what the trouble was: He had seen a black pig on the earth. There is also the story of the Eye of Horus, who like Wotan had to give one eye to the earth in order to obtain her wisdom. These are associations.

But I must go back to the preceding dream to emphasise some thing in the associations there, namely the Ariadne myth. You remember that the color and cut of his grandmother's dress made him think of Ariadne, and that Ariadne was received into the seat of the God. That is his contribution to our interpretation of the grandmother as bringing in the devine principle. I could not explain Ariadne to him.

## Lecture XII

We spoke last time of the descent to the brook and the gathering of the flowers. What is the meaning of the brook?

Dr Harding It was the Fountain of Lourdes

Dr Jung But why that motive?

Dr Shaw Is not he getting into reality, the brook being too shallow to signify the depths of the unconscious?

Dr Jung All water is a symbol of the unconscious.

Miss Taylor Does it mean a beginning?

Dr Baynes It is a continued expression.

Dr Jung The brook is exposed to day, light so it is nature as opposed to Lourdes. He has access to the healing waters of the unconscious, but it is altogether less mysterious and affords another example of the banalising of the unconscious content. It is a nature scene and things are in fact, for more natural than at the beginning. There is no deep dark

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hole from which he recoils and at the same time he is attracted to it;
he is just going down to a stream with lovely flowers. What about his asso-
iations with the pond in which he nearly drowned?

Mrs Wicks Does he not associate the pond with the homosexuality in which he was nearly lost?

Dr Jung No it is at once that he nearly got drowned in unconsciousness.
But why does he have that association now?

The stagnant water is the death like aspect of the unconscious in which
he goes back to his mothers womb. It is one aspect of the baptismal font i
if you will, and represents the same symbolism to be followed in the Church.
The font gives rebirth to people and the Holy Ghost is called down upon the
symbol in order to renew the man into a new childhood. But the ieda of da
danger is always connected with the baptismal font, there having been cases
where men have been drowned in baptism. There is often real danger connect-
ed with initiations as for example among the Freemasons. Therefore his
associations with a mortal danger is to the point.

Another association is with the greenness of the water of the pond. He is impressed with its intense green color, and we may assume that such a strong impression sent an influence into the dream. (the green color might have been actually due to Algea) On the banks of the stream he dreamed about were flowers. What does the dream stand for? Obviously for renewed initiation. And where in legends have we a character embracing this phenomenon symbolically?

Dr Baynes In the legend of the "verdant One"

Dr Jung Chider, the periodical God Legend mixes him up with the Phoenix
for our of death he comes again into life. He is a vegetation God and as
such is liked with Attis, Mythra Osiris and Ra. The intense dream means the
essence of life. The unconscious could be called the fountain of life or
wisdom. We think at once of Nemira's fountain to gain the waters of which
Wotan was forced to sacrifice an eye. Around that fountain were also flowers

Still another association is the Asphodel Meadows in Hades, where grow
the flowers of death or of life here after. What do you think of the fact
that his mothers favorite flower is growing in a place like this

Mr Crow Are not composite flowers a symbol of immortality?

Dr Jung Yes but there is a bridge to the understanding of why it is
so. Sun flowers are intense sun worshipers and follow the sun in its movem-
ments, so they are a reproduction of the image of the sun. These flowers
are children of the sun: a frequent representation of the sun is with a fl

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flaming edge like a sun flower. The worship of the sun makes man immor-
tal liek the sun,that is,as he came from the sun,so will he be gathered ba
back to it. The dreamer then when he picks these flowers is gathering
symbols of immortality. But what about the color of the flowr,? to him these
flowers are full of meaning,full of emotional value as was his homosexuality
He finds his mother sfavorite flower and his own favorite color ,puple,
symbolising his homosexuality, together because hthese two factors,his
mothers love and his homosexuality are in a compensatory relationship. But
how are they so?

Dr Baynes He balances the mother with the homosexuality.

Dr Jung Yes, that is he is ever balanced by the mother: She is around
behind, every when, and all he can do is to use the free libido he has, for
a relationship with a man. In so doing he gets some freedom from the binding
force of the mother.

Now he picks these flowers in order to bring them to an old lady the fig-
ure of whom is very vage to him. What does picking mean?

Mrs Spingarn It stops growth

Dr Jung Yes the mother love will then be killed. What then?

Dr Shaw Then ill follow heterosexuality.

Dr Jung Yes, but it is not quite logical that a woman should be the
old lady Miss R She serves as a substitute for the mother. He mus up
root at their origen, (that is the value of a beginning of the brook
in the dream) his homosexuality and his love for his mother. Hither too
when he has thought of these things, he has been over come by a peculiar
emotion: now he should break with these autoerotic emotions and hand them
over to a human being. If you make the effort to feel yourself into it,
you can get at his mood. His feeling for his mother is full of a mystical
intensity by reason of which he is at the feet of the Diety. Also his home-
sexual relationship is full of a rich and meaningful feeling. It is only
lately he has heard it stigmatised as something undesirable. His feeling
tells him it is of great spiritual importance just as it was to the Greeks
Now all of that he must break, must take out of himself and put into an
object. No matter how beautiful the feeling were, he could before get them
out of himself into an object and worship the devine principle in woman.
Before he had the theatre, now he has reality. The dream says, "go to the d
depths and bring all this up and give it to an uninteresting old woman".

Of course it must not be forgotten that dealing with this dream in this

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way is not sufficient because we have not dealt with his association adiQUaTEly, but rather with the general possibilities. He brought in the figure of Melusine in thinking of the relation of his mother to the old lady and it was thru that the Hades association came into discussion. The picture as a whole, the valley and brook and flowers is a lovely one, but his first association with the pond in which he was nearly drowed, bri brings in another element. It might have been a lovely surface this pond, but contained sinister depths. Just so the mother and the unconscious for these two are to be taken as identical. The real mother has the meaning of the sea, or of a pond, or of any thing that denotes unconscious origen, and there fore she is not only something which gives forth life but also that devours it. Every created thing gives out an atmosphere of f ear, and that si why the mother is at one and the same time lovely and terriable. This is an aspect of the mother the boy has never realised, for he assumed that the mother is alwasy good and never dangerous. He likes to take things from the positive side, and so he thinks of the things he gets from the mother as uniformly beautiful. He forgets the Narcissus motive and the danger of becoming unconcious.

But there is a terriable for him. The mothers face can become Melucine or Gorge for him who beholde it too long, and her very love can be the worst danger and seduction since the mother attracts, the more sacriligous is the breaking of the bond. So this boy needs to see his mother under a very negative aspect in order to get liberated. Only the next day after the dream did this Melusine association come to him and as soon as he got that which aspect of her it helped him enormously. It was an Archetype that awakened in him at just the right moment, and he could liberate himself.

Nothing helped the child so much in freeing itself from the mother as this fear. It usually makes itself manifest in the night. I remember the case of two girls who repeatedly dreamed of their mother as a withch. They felt as iff cursed by having such dreams. The mother was of the kind who lives only for her children, and who therefore forces her unrealised unconscion upon the children. She was unconsciously inlove but repressing the whole thing, gave up her life to her children. But you can not kill nature. It is far batter to make your mistakes in your own person and then you are not so liekly to hand them on. When mothers like this have neurotic children they never imagine where the mother comes from because of course they have given their lives for the children and that should indure against everything

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Dr Baynes: Is the old woman a representation of the mother?

Dr Jung: No rather of Woman. It is one of the ambiguous aspects
of the dream

There is something more to be said about Gorge. As I said she is represented
as having the tusks of a wild boar, and black pigs were sacrificed to her.
An angry God has to be placated by giving him what he wants, and Gorge wants
black pigs. As you remember, Circe transformed the friend of Ulysses
into pigs. What does this mean in the psychology of the dream?

It means that the terrible mother could arouse something expressed by a
black pig. The good mother can bring up the good in him, but in her witch
aspect she call also raise the worst vices. That is why one sacrifices to
Hecate and the dark Gogs. If you don't bring them sacrifices as the primitive
puts it, you risk being made into a black pig. So he is driven to the sacr-
religious act of repudiating the mother in order to liberate himself, and
the stronger his attachment to her, the higher the ransom he must pay. So y
you can see that the black pig is of psychological moment. To be sure the
pig was not such a symbol of immorality to antiquity as he is to us, the
they did take note of the fact that the pig lived and eats in the dirt, and
had some such idea of the pig as we have even if not exactly like ours. We
would say a pig like person was morally detestable. The fate of the black
pig taking possession always hangs over people too much under the ancestor
influence. They can not defend themselves, and it is as the ancestors
demended terrible things from them. What they understand by virtue in
China is something like this: if a die in debt his one must pay it off
even if it takes a whole life time and all their energies. What this hand
of the ancestors can mean psychologically I have had many opportunities of o
observing. One case is one I have referred to already and concerned the li
living out on the daughters part of things the mother longed to do but fear-
ed to risk. She became engaged, began flirting with another man, finally he
having a sexual relationship with him, and then collapsed with a nervous
breakdown. She simply took up the problem of her mother's unconscious
where the latter had left it unsolved. The mother was no devil but a victim
too. I know the grandfather of the family and the daughter of such a man
was bound to have trouble. The body could stand the strain but the mind co
could not, and so the girl of whom I am speaking fell into melancholia and
eventually began to crawl about on the floor on all fours. As a primitive
would say, the angry God made her into a pig. Three times she had this melan-

93

melancholia of eight or nine months duration.

Dr Shaw: Would such a case ever get better?

Dr Jung: You can help by making the things conscious. Unconscious suffering has no value, but by making the things conscious they can be manipulated. Gorgo can be caught by a mirror, that is to say, the unconscious can be understood by the intellect.

If there are no further questions we can go on to the next dream.
Seventh Dream. He is in a theatre again and has the feeling that his sigh is troubled. He can make out in a seat opposite to him a young lady who is very pretty. He tried to telegraph her by signs and she understood him. He began to have erotic feelings and woke up.

I asked him if he would like to do something like that, and he said no.
" To whom would you go for something like that? " I said. " To a cocclette "
was his answer.

The dream is obviously an effort to bring up the heterosexual feelings,
to deliver the flowers in short. The trouble with his sight suggest that
he did not understand properly. This and an entente cordiale, with a
cocclette go to gether. The new relationship is on a low level. Would you
expect this?

Dr Shaw: Yes because it is too great a step for him to make into the
right sort of relationship.

Dr Jung: That is it. Always when a homosexual goes away from the homosex-
ual goes away from the homosexuality it is first to a low level. Those
men who have been homosexual form indiscriminate relationships for they nee-
ded many experiences before they can individualise. The technical term
for this sort of eroticism is Phallicism. There is no individual discernmant
and of course the cocclette stands for that.

Why is his eyesight troubled?

Dr Gordon He had had a spiritual vision.

Dr Jung: Yes, it does not fit the highly evolved side of him. Here is a
lump of collective fact and as it catches him in the dream, it is as if he
were blind. His actual feeling is in contrast with the general views. Also
when his sight is troubled it means that there is something that he not cl
clear to him.

Eight Dream: He is on his way to the doctor, not to me, but to a doctor
in Zurich. He comes and the doctor examines his eyes. He holds his hand
before his face to test the pupillary reflex and to see if the belladona h
had effected his sight. When the doctor's hand was there all is dark

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when away all is light. He see the blue sky in the Ariadne play, then deep down are tiny yellow house belonging to a town and among them a Temple. In his associations he said that having dreamed of obscured sight he finds it logical to have gone to the doctor about his eyes. The fact that it was in Zurich linked the doctor with me. I was the eye doctor who corrected his views. In reality he went to the doctor of the dream for polyps and was operated on for them. He went for him once for a nose bleed, straight from his work when he was quite dirty. He was ashamed of this being so unesthetic. The operation the polyps would be an analogy to analysis He recalled the proverb which of growing worms out of the nose as meaning to get at one's self. I get his secrets out of him. These same doctor had given him belladona suppositories when the test of his vision came he saw revealed the sky as it appeared in the love scene in the opera. Then came an arly infinitile reminiscences. The blue back ground was back of the Xmas tree. The scene was a representation of Jerusalem on the hill made of toy houses. He saw it as if thru a window. He thought of the passage from the Bible which says, "an He led me in Spirit into to a high mountain and showed me a great city, Holy Jerusalem;" It is as if he were on top of a high mountain looking thru a window at the Holy City.

This vision of the Holy City which comes when his vision is cleared, is a recurrence of the principle contained in the symbol of the grandmother. The Holy City is the Mother in Spirit, and the coming up of the low form of heterosexual feeling in the preceding dream, has not blurred this vision more than temporarily, that is by the balladona.

With regard to the doctor in the dream, it is important that he is a general practitioner and not a specialist. It is my principle in dream interpretation to take it objectively when the dream speaks of me, but when a practitioner is mentioned here, I must assume that the dream chose the symbol with intention. I assume that he has certain resistences to me and so tends to give me a position of less importance than I would have had he dreamed of me as a specialist. I must assume that the dream warned him against me. But why should that be, why should the dream depreciate me?

Miss Bodkin: Because you are the source of the influence that sent him to the coccotte.

Dr Jung: If I, Jung, sent him to the coccotte I must be depreciated. Since he is homosexual I might become the object of his feeling, and so hinder him from the development of his heterosexuality, that could be one reason

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for lessening my importance to him. But also I have given him the
"belladona". He could say that it was only in my presence that it was
shot into him. He was so weak in his heterosexual feeling that it was
all bad on the doctor. Just as when you teach a person to swim you give
him a feeling of support, though he is not actually being held, so my authority
had to be gradually diminished until he got the heterosexual feeling on
his own initiative. The wrong eyesight as I said means a wrong view. I have
given him "belladona" that is, he would not have had heterosexual feeling had
I not instigated them in him. Thus make me far too potent in his mind and
so the dream interferes and says, "Dr Jung is not so powerful, he is only a
general practitioner". Therefore too the principle of the Magna Mater, the
Holy City comes in and saves all the ethical and esthetical values. Thus he
can realise the heterosexual feelings with out loss of the other,

The End

This copy had not been revised by Dr Jung

Seminar Jan 26 1927

Dream Analysis and its Place in
Analytic Technique

Freud eventually found that the Neurosis was not
always related to the underlying fact, that is, an
actual trauma but very to fantastic formation, gen-
erally of the infantile sexual type. In this new
point of view Freud maintained that the fantasie
depended on the Father and Mother i e was caused
by the father and mother
by the father and mother, a lot of familiah roman
that is a continuous trauma or influence, in every
family was the basis for a neurosis.

We should realise however that the child is an
active agent in every environment; that the child
is full of wishes . How do a child's fantasies get
so complicated? The child often invents; or the
faults of parents are projected
faults of parents are projected onto the child.

The purpose of Psa is identifuing the fantasies
First we make an inventory of the fantasies. It
is natural to tell ones dreams. Patients told the
their dreams to Freud as part of their story and
with out being asked that, before he was intere
ested in dreams.

Two men sat at my table in a Pullman dinner, an
older and a younger man I judged officers in the
army. The older man was gruff and irritated at
having a foolish dream which he told the younger
man who proved to be his Adjutant. Then he turned

2

to me, a complete stranger, asking if I thought
there was any thing in dreams. Admitting my inte
rest in the subject he told me the dream and
finally gave me personal material and I gave him
the significance of his dream. He left the table
in a huff and his adjutant said "you got it Jim right
he'll be sore for a week!"

To primatives, discussion of dreams is very im
portant. My Arabic camel drivers spent several ho
hours every morning discussing their dreams and
they had a very very old Arabic dream book which
was far more "correct", profound and understanding
than thing of the kind in Europe to day. If a bad
interpretation was made of the dream of some driv
er he would refuse to go on and hold up the train.

Freud let his patients tell their dreams then
in their free associations they went to sexual
fantasies immediately and then to sexual inter
pretations. Freud then evolved his theory of the
mechanism between consciousness and the dream, dis
place ment, censor ect.

I accept Freuds facts but I reject completely
this concept of the mechanism. Freud as well as
Adlers theory "works" where the sexual (or power)
interpretation is correct that si in specific cas
es, but it is not generally valid, it is not a ge
neral law of the dream.

The same dream in different people may have a

3

very different meaning. The *dream speaks directly*
and not by means of disguise or the facade. One
should get into the dream directly. It is simply
a message in an unknown language.

Feb 2 1927

Dr Whitney asks why the classic dream of the woman
being stabbed is not an example of Freuds theory?

Dr J. I reject the whole of Freuds conception of
the mechanism of the dream. But I accept his facts
This dream in a specific case may reveal that the
woman actually wants coitus but to me the dream
means only what it says " Some thing of that man
has gone into her" is all the dream says The fu
ther understanding depends on later material

Disguis (Freud) can only mean "unrealised". The
same dream at different stages of an analysis
would have a different meaning, also the meaning
would be different in different people

The Snake for instance does not always mean sex
or phallus for instance

in one case snake means sex in another case
slow forming desease (cancer) or in another case
a judgement or warning of the character of another

4

person or of some thing within your self. The snake is first of all the source of an **instinct** of fear which we have in common with some animals and the snake always means danger - fear, even though it be some thing initself good.

To the primitive food is more important than sex
The primitive sex is fully expressed. His life is
food, fighting and fears He does not dream of sex
problems but may be the killing of the ox of his
Chief, this gives him a conflict.

Snake equals fear. Any thing which is slow in
eiduous, poisonous, that which would distroy you
a secret. When one is gradually over come with
love, love-sick, (snake) Re overcome by the
snake in his path.

Q what is the significance of birds?

Dr J-- Some thing flying in the air, idea, message
from the Gods, The bird alights on the tree,or on
your head, -- ideas ,principally of intuitive
origin. The primitive who is intuitive, says "it"
(the tree,bird or snake) spoke to me; the "languag
of the animals" Example the greek legend of the
man who saved the life of the snake and who was
rewarded.The snake came and cleaned his ears so t
that he understood the language animals-birds ie
particularly intuitive thought. Forinstance the
ghost is the dead wearing a cloak of feathers
....... Angels are the winged

5

dead, any person who is uncanny, birds, ghosts
ect. One must not know who the Brownies are There
is the story of the millers wife who tried to dis
cover who cleaned up her room every night. She sp
sprinkled four on the floor and in the morning fo
found the tracks of birds, but they did not come
any more Ghost in Roman time were Imagines
Snake means Wisdom, which is a dangerous thing,a
fool who gets a wise idea is a "sick man" and visa
versa

Story of the founder of Athens

With the primitive when the corpse is burried the
first animal emerging from the grave is the Soul
of the man (corpse)

Snake is Anima, as fear, Some thing which must be o
obeyed Our concept of the Soul is not a reality
Tje Anima has no relation to that thing in a white
shirt which we concieve the Soul to be. Anima is
poisonous as well as benificent. Werewolf, dragons
ect An Anima-us out brek (running amock) is that
"other side of man".

The primitive is much more understanding He will
speak of a man who is running amuch, as a good man
who is possessed."He is not responsible" Some thi

6

thing in him is behaving badly" while we identify
the man with his bad behavior and hold him respon
sible.

Adream may be on two levels. A sex interpretation
may be valid on one level but later events may re
veal a side fore casting the future The dream of
a patient, a young man with a very strong mother
fixation. He is climbing a hill very slippery and
difficult (he has begun to get a concrete concept
ion of breaking away from the mother, litterally 1
leaving her house) when pretty high up on the hill
he see his mother starting up and he warns her bac
back as it is dangerous but she comes on then she
falls and breaks her hip. Next morning he recieves
word that his mother has really broken her hip.
I then learned that he had written his mother day
bu day evry detail of his analysis so she knew ju
just as I knew that the time for him to break away
was at hand. She then had the feeling of being of
no more use in the world and then came the tenden
cy to die. Such states of mind often bring about
injuries (or death). The is she "kills" her self
by this she brought him back and prevented his "k
"killing" her. This sense of being useless or in
the wrong often brings injury or punishment. Chil
dren often injure ot punish themselves. I did not
punish my children but I often warned them that
puhishment would come.

87

The hysterical meaning of injury "you'll be sorry when I am hurt or dead" A boy angry with his father injures his own hand and makes the father sorry suffer.

Dreams have a telepathic element in time or space. ... gave all his dreams telepathic interpretation. Old astrologers would say "as such and such a thing would happen". They do not happen now. What came off in former times remains with us a pious wish or remains only psychological but th those of the past where such things and happenings were of the life and times this things "came off" in reality.

Here is a telepathic dream of an acquaintance who was always scoffing at my interest in dreams. I knew him very slightly and saw him only once in a year or so, but when we met he always stopped an joked at my belief in dreams. I knew him to be a da্dare devil, a man who spend much of his time in the mountains and hazarded his life. Once me with his recent dream: "I am climbing a snow peak. I find it higher than I thought as I go up. It gets higher ad and higher also more beautiful, more and more beau-tiful. I am thrilled with it untill at the top it is all so marvellous. I am in an extase and go right off into space." I warned him immediately that he should not venture into the mountains aga in with out two matute and experienced guides.