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Double Agent: Carl Jung — Transcript

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0:00And did you believe in God?
0:02>> Oh yes. Do you now believe in God
0:05>> now?
0:08Difficult to answer.
0:11I know.
0:41The Carl Jung most people learn about
0:43isn't his real self at all. Beneath his
0:45psychological theories lie connections
0:47far deeper and more occult than many
0:49realize.
0:52Jung's work initiates the reader into
0:54his own hidden worldview. Some scholars
0:56suggest like a cult leader. Whether this
0:59was intended by him or not will become
1:01clearer throughout this documentary. The
1:03red book published long after his death
1:05gives more ground to this motive,
1:07transmitting its idea in a way that
1:09influences the reader without them
1:10realizing it. What is this motive? Well,
1:14it's not only revealed through Jung's
1:16background in religion or his rather
1:17interesting bloodline,
1:20but also his engagement with figures of
1:22worldwide governmental influence. Carl
1:24Gustaf Jung, the founder of analytical
1:27psychology, in retrospect emerges as a
1:30kind of double agent academically and
1:32politically. Academically, he positioned
1:34himself as an empiricist in order to
1:37avoid being disregarded by the
1:38scientific community. Though in private,
1:41he reports that of a spirit, the spirit
1:43of the depths nevertheless forces me to
1:46speak beyond justification. He took away
1:48my belief in science. Politically, he
1:51became the president of the German
1:53Society for Psychotherapy in 1933. Jung
1:56replaced his prior president who
1:57resigned because of the Nazi regime.
1:59Thus, Jung became the editor of the
2:01National Journal in the same year. Its
2:04December edition included praise and a
2:06dedication to Hitler written by her
2:09elder cousin. Jung writes in the red
2:11book, "Have you ever noticed that the
2:13Jew himself lacks something? One in his
2:15head, another in his heart, and he
2:17himself feels that he lacks something?
2:19One might be quick to assume that he
2:21himself was a Nazi. Though this is not
2:23the case at all, as the director of the
2:25CIA, Alan Douls, stated, "Nobody will
2:28ever know how much Professor Jung
2:30contributed to the Allied cause during
2:32the war by seeing people who were
2:33connected somehow with the other side.
2:35Jung was assigned the designation of
2:37agent 488.
2:40Though Jung had supported America in its
2:43efforts against Germany, he held
2:44particularly negative views of the US
2:46and described its culture as herdlike.
2:49Thus, calling him a double agent is not
2:51intended to bear a negative undertone.
2:54He did discuss the fact that he had a
2:56number one and number two personality.
2:58Double agent is if not a little
3:00interpretively highlighting how the man
3:02operated as an individual. He did so
3:04academically, playing both the role of a
3:06scientist and that of a gnostic. and he
3:09did so politically, judging some of
3:11Germany's early cultural ideals as
3:13positive, though seeing it necessary to
3:15become agent 488 for the US. He never
3:18gave himself to either, not US nor
3:20Germany, neither Gnostic nor scientist.
3:23Nonetheless, there are in fact many
3:25shocking events and some rather
3:27interesting connections that might
3:28appear questionable to one or the other
3:31viewer. We will attempt to present these
3:33themes objectively without any personal
3:35prejudices. Certain motivations and
3:37experiences emerge from Jung's
3:39unconscious, driving him to operate in
3:42curious ways. We will argue that there
3:44are unexplainable or even mystical
3:46driving factors that are entirely
3:48original to his unconscious, but that
3:50there are also some that at least appear
3:52to originate from real events throughout
3:54his life. Jung's first ever dream was
3:57terrifying and served as the foundation
3:59to his whole career. Ph.D. Lin Brunette
4:02suggests that this could have been
4:03caused by speurious Masonic ritual
4:06abuse, including some elements of Albert
4:08Pike's morals and dogma. And whilst this
4:11claim seems outlandish at first, close
4:13reading of Jung's experiences in direct
4:16comparison to Spirious or invalid
4:18Masonic material as well as morals and
4:21dogma does reveal striking similarities.
4:24This theory, in fact, begins to appear
4:26not so outlandish when studying Jung's
4:29family. The foundation for the
4:31suggestion that his first dream could
4:33have been caused by ritual abuse lies
4:35within the fact that a kind of speious
4:36or invalid Egyptian Freemasonry was
4:39incorporated into the order to which
4:40Jung's grandfather belonged. In fact, he
4:43was the grandmaster of the United Swiss
4:44society of Freemasonry. The right
4:46introduced to his order was the
4:48beneficient knights of the holy city,
4:49the highest grade in the shuttle nartos,
4:52rectified Scottish right. It is
4:54important to note that this kind of
4:55speious Egyptian Freemasonry is
4:57understood to be questionable by some
4:59masons. This is speculative and
5:01understanding this theory requires close
5:03familiarity with the material that we
5:05are about to present in this
5:06documentary. The idea that Jung
5:08underwent ritual abuse is the
5:09speculative part. However, all the
5:11information leading up to the suggestion
5:13is real and certainly requires its own
5:15video. Regarding Brunett's theory, we
5:16will quote and deal with Jung's first
5:18dream later. present a few of the exact
5:20similarities between Freemasonry and
5:22some stories within the Red Book/Black
5:24books which Brunette has documented as
5:26well as we will discuss his family's
5:27engagement with masonry and the occult.
5:29This documentary is in general more
5:32concerned with presenting a full picture
5:33of Jung's life and his double nature
5:36specifically highlighting the details
5:37that you'd rarely encounter unless you
5:39went ahead and read all the sources
5:41yourself. It will present the necessary
5:43material for the viewer to find his own
5:45answer to the following question. Did
5:46Yung, specifically when it comes to
5:48certain indications in the red book,
5:50operate the way he did, consciously or
5:52partially unconscious, whilst trying to
5:53reconcile his motivations? So, was he
5:56fully aware of the similarities that
5:58Brunette points out, or partially
5:59unaware? Similarly formative to Jung's
6:02first dream is the fact that he was
6:03sexually assaulted by a man at about the
6:05age of 18. He stated that this
6:07influenced his complex feelings toward
6:09Freud within the Freud and Yung letters
6:10on page 95. We'll elaborate on this
6:13later. Sigman Freud, the founder of
6:15psychoanalysis, is by some suggested to
6:18have been surpassed by the one he
6:19mentored, Carl Jung. When they couldn't
6:21find common ground anymore, they split
6:23in a famously dramatic way. Yung had an
6:26interest in certain spiritual tribes,
6:28medieval alchemists and the occults. He
6:31was on his quest to rationalize what
6:33most considered irrational. While this
6:35rigorously sustaining his reputation as
6:37an empiricist, this is what is wildly
6:39known. However, beginning even in his
6:41early life, his experiences are far from
6:43that of a classic scientist. To some,
6:45he'd almost fit the description of a
6:47witch doctor. His family, mainly his
6:50mother's side, was deeply engaged in
6:52spiritualism and mediumship, which put
6:55him near unusual spirituality at an
6:57early age. Together with his father
6:59being a dogmatic Protestant pastor with
7:01whom Jung had issues, he felt impelled
7:04to distance himself from having faith
7:06only by which his father lived. Instead,
7:08he deeply desired proof. This issue with
7:11his father's overly dogmatic worldview
7:13and his mother's strange spiritual
7:15background would together with other
7:17factors inspire Jung to spend the rest
7:20of his life laboring towards nosis, to
7:23know truth, to know God. So, who really
7:27was Carl Yung's god? Most people don't
7:30know, and because they don't, they
7:31misinterpret who Jung was. This subject
7:34is complex and cannot be summarized in a
7:37couple of words. So to help, we will
7:39decode some parts of the red book/
7:41blackbooks. However, if we analyze them
7:44in their entirety, they would require
7:46their own documentary. As with any
7:48translation, the original German is far
7:50better than the English version. I'm not
7:52German, so I can't translate. That's why
7:54this video is joined by Metaphysica from
7:56Germany, who will help me unveil the
7:58real Carl Jung. We'll be going over his
8:00bloodline, his secret influence in world
8:03history, and his by some suggested true
8:06occult motives. To understand Jung's
8:09development, we should first take a look
8:11at his early life. Seeing all the
8:13personified symbols that he was
8:15surrounded by, which would shape him,
8:17being born in an atmosphere of pure
8:19highclass European occultism.
8:23This documentary consists of seven
8:24chapters and a final conclusion at the
8:27end. We did not use any AI whilst
8:30producing this video. This project
8:33emerged from years of study and
8:35thousands of pages of reading. We will
8:37show an index of all the books that
8:39we've used here at the very end. Make
8:42sure to go follow us on Twitter and
8:45Instagram. We're also going to start
8:46streaming soon, so look out for that.
8:49You are never going to find content like
8:51ours anywhere else on the internet
8:53again. So, subscribe and go support us
8:55on Patreon. It's linked in the
8:57description and pin comment.
9:03Jung descends from a very interesting
9:04family. The Yung family on his father's
9:06side traces itself to mines Germany as
9:08its earliest supposed ancestor lived
9:10there in the 1600s. Our Kalyong the
9:13psychologist shed the same exact name
9:14with this ancestor Dr. Carl Yung. This
9:17Catholic physician Dr. Yung was
9:19according to the 20th century Yung well
9:21acquainted with the works of the
9:22rescrian Michael Mer and perilsist Gad
9:25Dawn. Dorne dealt in Yung's view more
9:27with the process of individuation than
9:29any of the other alchemists. Thus, his
9:31ancestor in the 1600s would have read
9:33the works that would make the young we
9:35know today the sensation that he became.
9:37And going back to Mayer, this Dr. Yung
9:39would have known those works of the
9:40Rosacrusian or in German Rosenitzer.
9:44Both Michael Mer who was something of a
9:46local celebrity and Gad Dawn were his
9:48contemporaries and lived in Frankfurt.
9:50This is important because mine's
9:52neighbors Frankfurt. His profession as a
9:54physician is no less important. Just
9:56exactly that profession that is so
9:58central to the Rosacrruian movement.
10:00Would he have met them? We will never
10:02know for certain, but the conditions
10:03were certainly perfect. Having the
10:05archetypal profession living at the same
10:07time and in the same place. In any case,
10:10he was definitely very familiar with the
10:12works of Paratelsus. Paratelsus 1493 to
10:161541 was a Swiss physician and
10:18alchemist. The germ theory was
10:20anticipated by him as he proposed that
10:22diseases were entities in themselves
10:24rather than states of being. As well as
10:26he is frequently credited with
10:28reintroducing opium to Western Europe
10:30during the German Renaissance. Partsus
10:32was a dominant and controversial figure
10:34in 16th century medicine, philosophy and
10:36theology. Today he is celebrated as the
10:39first modern medical theorist, the
10:40founder of iatrochemistry, homeopathy,
10:43antisepsis and modern wound surgery. He
10:45rejected the book learning and
10:46scholasticism of ancient and medieval
10:48medicine in favor of a new medicine
10:50based on experiment, observation and new
10:53philosophy. Parelsus writes, "There is
10:55nothing hidden that will not be
10:56revealed. Therefore, after me will come
10:59one whose greatness is not yet alive who
11:01will reveal many things." In 1942, Young
11:04published his
11:08in which he boldly declared that the
11:10Swiss alchemists had anticipated the
11:13findings of 20th century psychoanalysis.
11:15I had long been aware that alchemy is
11:17not only the mother of chemistry but is
11:19also the forerunner of our modern
11:20psychology of the unconscious. Thus,
11:22Paratelsus appears as a pioneer not only
11:25of chemical medicine but of empirical
11:27psychology and psychotherapy. Jung felt
11:30that alchemy was not only the precursor
11:32to the modern psychology of the
11:33unconscious but also a bridge in the
11:35history of ideas between his own thought
11:37and the religion of the gnostics. Thus,
11:39he spoke of Parasels as a man whose soul
11:41was intermingled with a strange
11:42spiritual current which issuing from
11:45immemorial sources flowed beyond him
11:47into a distant future. Gad wrote that no
11:50modern authority prior to Yung had been
11:52able to decipher the obstruuse and
11:53obscure vocabulary of the psychology of
11:56parosus. The supreme reason for medicine
11:59is love. Parasels book of hospitals.
12:02Half a century before the term
12:03rescrution came into use. The 16th
12:06century proven astrologer and soothsayer
12:08Nostradamus wrote, "A new sect of
12:10philosophers shall rise despising death,
12:12gold, honors, and riches. They shall be
12:14near the mountains of Germany. They
12:16shall have abundance of others to
12:17support and follow them." The original
12:19Rosacrruian are a very strange and
12:21mysterious group deemed a myth by some
12:23historians and thus it's questionable
12:25whether they physically existed or not.
12:27In any case, three small manifestos were
12:30published and in response Germany's
12:32intellectual scene of the early 1600s
12:34was struck. Between 1614 and 1620 about
12:38400 manuscripts and books were published
12:41discussing the documents of the Rosie
12:43Cross. This immense outbreak of debate
12:46on its own certainly proves that there
12:48was nothing ordinary about the society.
12:50It was extraordinary. Almost nothing was
12:53revealed about the fire philosophers.
12:55Though many of the world's most
12:56influential intellectuals were obsessed.
12:59French philosopher Rene Deart who had
13:01gone searching for the fra was himself
13:04accused in Catholic Paris of being a
13:06rescrution. How could this be? Responded
13:08the founder of the mechanistic
13:10philosophy. All the world knows they are
13:12invisible. Especially Christian
13:14Rosenitz, the founder, is now by most
13:16considered an allegory rather than a
13:18real person. The group focused on
13:20Christian Cabala, hermeticism, and the
13:22practical and spiritual art of alchemy.
13:24Francis Yates's book Rosacruian
13:26Enlightenment highlights the undeniable
13:28influence that the Rosacrushian stream
13:30had on what modern science came to be.
13:32The noteworthy observation being that
13:34although modern science claims to be
13:36perfectly rational, its hidden
13:38forerunners are now deemed to be utterly
13:40irrational. What advocates of that
13:41position seem to underappreciate is that
13:44mystical philosophy in the framework of
13:46recent European societies which
13:48supposedly are able to trace themselves
13:50back to Pythagoras base their beliefs in
13:52the exact sciences of arithmetic,
13:54geometry, and astronomy. And thus in
13:56that exact spirit, the famous scientist
13:59Isaac Newton spent about 1 million words
14:02of his writings on the subject of
14:03alchemy. Going back to Jung's bloodline,
14:06his paternal grandfather at one point
14:08decided to change the Jung's family's
14:09code of arms instead of the original
14:11phoenix and now included explicit
14:14Freemasonic or Rosacrusian symbolism.
14:16It's curious that even prior to this
14:18revision, even before masonry obviously
14:21played a part in the design of the code
14:23of arms, whether intended or not, the
14:26old design already included a
14:27particularly interesting symbol, the
14:30phoenix. We can at least point out that
14:32this symbol is an interesting piece in
14:34the puzzle that is Jung's background,
14:36even if it was unconsciously placed in
14:38the code of arms. In the science of
14:40alchemy, the importance of the phoenix
14:42is to not be understated. And besides
14:44alchemy, the phoenix is a central symbol
14:46of the rose cross. Thus, the Buddha
14:49sitting in the lotus is shown as the
14:51germinating god. It is the god in his
14:53rising, the same symbol as Rah the
14:55falcon or the phoenix rising from the
14:58nest or Mithris in the treetop or the
15:01horish child in the lotus. They are all
15:03symbolizations of the status nasendi in
15:06the seeding place of the matrix. In
15:08medieval hymns, Mary too is praised as
15:11the cup of the flower in which Christ
15:12coming down as a bird makes his nest.
15:15Psychologically Christ means unity which
15:18clothes itself in the corpus mysticum of
15:20the church or in the body of the mother
15:23of God. Mystic rose surrounded as with
15:26flower petals and thus reveals itself in
15:28reality. Christ as an image is a symbol
15:31of the self. The dragon stands for the
15:34lowest form of mccurious and the phoenix
15:36for the highest. It is common knowledge
15:39that Jung's grandfather Carl Gustaf Yung
15:41was a medical doctor and an ardent
15:43Freemason. a grandmaster of the United
15:46Swiss Society of Freemasonry. Now we are
15:49dealing with three Dr. Carl Yungs. One,
15:52the 17th century Catholic physician that
15:55was very much in the spirit of his time
15:57familiar with Paracelis, the Rosacrruian
16:00Michael Mer and the alchemist Gohard
16:02Dawn. This Carl Yung being with a C.
16:05Two, the grandfather, a Lutheran pastor
16:08and grandmaster of Swiss Freemasonry.
16:12Again, Carl Jung but with a K. And
16:14finally, our 20th century psychologist
16:17with Gnostic tendencies, Carl. Jung was
16:20assigned the name Carl with a K,
16:22however, at birth, but decided to change
16:24it to Carl with a C during his
16:27university years. The uncle to Yung's
16:29grandfather was Yoan Ziggus Mundyong,
16:32born 1745 and supposedly a member of the
16:35Illuminati as well as a Bavarian
16:38chancellor. I'll show the lineage as we
16:40have it right here. Continuing on his
16:43father's side, his ancestry cannot be
16:45tracked beyond the 18th century as
16:47during Louis the 14th's reign, many
16:49records were burned in the course of a
16:51siege during the War of the Spanish
16:53Succession. Louis the 14th was among
16:56others responsible for this war. It's
16:58not immediately correlated, but
17:00certainly important that Louisie was
17:02responsible for the destruction of
17:04Hidleberg Castle. This is of importance
17:06as Francis Yates argues that the
17:08chemical wedding of Christian Rosenrose
17:10was besides its mystical meaning
17:13intended to hint at the wedding of
17:15Frederick V of Paladin and Princess
17:18Elizabeth. After the marriage, it was
17:20celebrated at this castle. The godmother
17:22to this Elizabeth Stewart was Queen
17:24Elizabeth I whose core astrologer and
17:27adviser was John D, an oultist.
17:29Curiously, the badge number that D used
17:32to safely contact Elizabeth was 007. The
17:35two zeros signifying two eyes,
17:37indicating that he was a spy, the two
17:40eyes of the queen. This is where the
17:42famous designation of James Bond
17:44actually comes from. John D is credited
17:47for having been crucial in the English
17:49defeating the Spanish Armada in 1588.
17:52The Armada consisted of 130 ships,
17:55making it by far the greatest naval
17:57fleet of its age. D predicted a storm.
18:00Thus, he suggested that the English ship
18:02should remain at bay. And so, the
18:03Spanish were defeated by the help of the
18:05occultist agent 007. Does John D remind
18:09you of anyone? Someone that studied the
18:11esoteric was involved in intelligence as
18:14an agent and predicted details that
18:16would be crucial for the victory of the
18:18country that they supported. Sounds very
18:20much like Carl Jung, agent488.
18:23We will elaborate on the nature of
18:25Jung's engagement with the director of
18:26the CIA later in this documentary.
18:29Nonetheless, we should make clear that
18:30Jung is not to be defined by this. When
18:32we say double agent, we mean it as a
18:34metaphor. Agent 007, John D, was a major
18:38influence on early Rosacianism. The
18:41second Rosacruian manifesto, the
18:42confesses of 1615 has published with it
18:45a tract in Latin called a brief
18:48consideration of more secret philosophy.
18:50This brief consideration is based on
18:52John D's Monas hieroglyphica. Much of it
18:55being word for word quotation from the
18:57Monas. Alongside this and many other
19:00factors that we cannot get into here, it
19:02should for now suffice to mention that
19:04the chemical wedding has these monass on
19:07its title page. Back to Hidlebeck
19:10Castle. In order to make you understand
19:12the obscurity of the fire philosophers
19:14and in general the esoteric material
19:16that Jung would study, we thought to
19:18give an example of a real mystery which
19:20does bring us back to Yung in various
19:22ways. Yates highlights the fact that
19:24beside the famous wedding, there are
19:26other indications that connect the
19:28Rosacrruian to the aforementioned
19:30castle. For example, she highlights the
19:32fact that Michael Mer hinted at a secret
19:34meeting place for the Rossy cross within
19:36his ara. Yates compared Ma's
19:39allegorories to H Highleberg. I recently
19:41went to H Highleberg myself. I believe
19:43that neither Yates nor any other scholar
19:45has given a full explanation of Ma's
19:47hint. So, I'll present what my research
19:49led to. Within the book that Yates
19:51references, Mia discusses the yearly
19:53meetings and ends the chapter with
19:54allegorories that are to inform the
19:56intelligent reader of the locality. I
19:59have sometimes observed Olympic houses
20:01not far from a river and known a city
20:03which we think is called Espertos.
20:07I mean Helon or Parnosus in which
20:10Pegasus opened the spring of overflowing
20:12water wherein Diana washed herself to
20:15whom Venus was handmade and Saturn
20:17gentleman Asha. This was sufficiently
20:19instruct an intelligent reader but more
20:21confound the ignorant. Francis Yates
20:24comments H Highleberg is near a river
20:26its church was the church of the Holy
20:28Spirit. Its gardens contained the
20:29wondrous Parinosus fountain. In reading
20:31Maya, one has the impression that Maya
20:33like Andre may be making illusions to H
20:35Highleberg that some of his emblematic
20:37pictures might reflect symbolic
20:39constructions which could be seen in the
20:40Horto Palatinos. Compare, for example,
20:43the grotto which the cows constructed at
20:44H Highleberg containing a fountain
20:46decorated with coral with Ma's
20:48delightful emblem of a man fishing for
20:50coral. The commentary to the emblem
20:52explains that coral represents the
20:54philosopher stone. As far as I'm aware,
20:57this is all that we have from Yates, and
20:59I haven't seen any other scholar comment
21:01on the subject. Here is my explanation.
21:03The allegory, Olympic houses, not far
21:05from a river, is of course referring to
21:08the houses of the gods on Mount Olympus,
21:10which is near the AGN Sea. The wording
21:12Olympic is revealing in two ways. Number
21:15one, he's referring to buildings that
21:17are elevated and near water. Number two,
21:20there is an Olympic equality to them.
21:22That is to say in those houses
21:23presumably live individuals that govern
21:26or have authority. Thus, Halbeck Castle
21:28housing the governing authorities of the
21:30Palatinate and its nearby Neca River
21:32become serious contenders. He also
21:34refers to the houses as being distinct
21:37observed Olympic houses not far from a
21:40river and known as city. This confirms
21:43elevated buildings in a separate city
21:46which we think is called S Spirittos. We
21:49can assume that the S stands for Santos.
21:51Yates points out that there is the
21:53church of the Holy Spirit in H
21:54Highleberg. Maya jumps to the next
21:56allegory. I mean Helicon or Parnasus I
22:00mean is presumably announcing that what
22:02follows is the closest we get to a
22:05direct reference to something in the
22:06real world. Eric or Parnasus. These are
22:10two mythological mountains. And
22:12curiously, the Horto Palatinos Hobbeck
22:15Castle's garden contains a Pararnasus
22:17fountain. In the same garden is another
22:20fountain with the mountain on which lays
22:22an old man Father Ry associated with
22:24Neptune. So now we have two fountains
22:27with each a mountain. The Father Ryan
22:29one being the largest. Behind him is an
22:32entrance to a grotto. Meer mentions a
22:34Saturn gentleman Asha. And an Asha is by
22:37definition one who serves as official
22:39doorkeeper. Historically, a gentleman
22:41Ashasha was someone who oversaw a
22:43nobleman's servants or one who guarded
22:46the door to whichever room the king was
22:48in. This confirms once again that we are
22:51dealing with people of authority and
22:53their grounds. Seeing the allegory in
22:55this way, wouldn't that imply that the
22:57groer behind Fatherine should contain
22:59Diana in some way? As Maya states that
23:01the gentleman is an Asha to her, you'll
23:04find out soon. It is important to note
23:06that in my interpretation, Saturn Asha
23:09is not meant to frame father as Saturn,
23:11but instead Saturnike. That is, he's old
23:14and a mythological father and in fact
23:16the only gentleman as Maya describes him
23:19within this allegory and the particular
23:21area of the castle's grounds that we are
23:23dealing with. Here is what is most
23:24essential to proving my theory. Solomon
23:27the caus an architect, engineer and
23:29mathematician taught Elizabeth Stewart
23:31the queen whose marriage is essential to
23:33understanding the chemical wedding. Meer
23:36knew her personally. For example, he was
23:38one of the elector platinates gentlemen
23:41who attended her older brother's
23:42funeral. Solomon was moving within the
23:44same circles as Mer and designed the
23:47castle's garden. It is therefore not
23:48far-fetched that the following was the
23:50secret meeting place of the society. If
23:53you take a close look at the entrance to
23:55the grotto behind the usher or
23:56doorkeeping father, you'll soon notice
23:59two boars, two deers, and the lion. Meer
24:02speaks of Helicon wherein Diana washed
24:05herself. Diana is the Roman goddess of
24:07the hunt associated with BS and stags or
24:11deas. Carl Yung analyzed the myth that
24:14is referenced here. We'll give Yung's
24:16interpretation soon. Now, what is behind
24:19the entrance? Its name great grotto as
24:22it says here near the entrance already
24:23conjures the image of an opening like
24:25that of Hippocrine on Mount Helon which
24:28Pegasus struck with his hoof wherein
24:30Diana washed herself according to Maya.
24:32You should remember that father Rin the
24:34figure that is depicted in front of the
24:36entrance is associated with Neptune.
24:38Neptune is the Roman equivalent of
24:40Poseidon. Poseidon is the father of
24:42Pegasus.
24:44Meyer does speculate that the letters C
24:46and R, while they might mean rose and
24:49cross, might also mean Pegasus and
24:52Lulium. Is not this a claw of a rosy
24:55lion, a drop of hippocrine? Tobias Chin,
24:58the invisible history of the Rosie.
25:01Philip Skippen, a fellow of the Royal
25:03Society, stayed at the castle in 1663
25:07and recorded the following about the
25:09great grotto and the symbol of a lion in
25:11connection to drops of water. Here
25:14within the grotto are many pretty
25:15waterworks, namely a lion sucking up
25:18water and water springing out of the
25:20pavement and the sides of the grotto. In
25:23one of the grotto, the water petrifies
25:26as it drops. Sounds very much like
25:29Maya's Rosy Lion and Drop of Hippocrine.
25:32In Solomon Decaus's German book, Horto
25:34Palatinos, we find an illustration of
25:37the inside of the great grotto. And
25:39there we find exactly what we are
25:41looking for. On the left, you see a
25:42beast that reminds one of a hippocmpass,
25:45a mythological beast with an upper body
25:47like that of a horse and fishlike lower
25:50body. There we have a correlation to
25:52Pegasus, but in this case, it's more of
25:54a symbolic similarity than a distract
25:56depiction, just like Saturn in front of
25:59the grotto. I say this because the beast
26:01is actually some kind of Toro compos.
26:04Why would we assume that the woman
26:05sitting on top of the beast is my Diana?
26:08We mentioned that the grotto's entrance
26:10depicts bores and stags or deers and
26:12we've shown clear associations with
26:14helicon or hippocrine in which my states
26:17Diana washes herself. In the original
26:19myth, Diana is said to be bathing. In
26:21the grotto, Diana is not actively
26:24washing herself. Though on the nearby H
26:26Highleberg bridge which was built long
26:28after Maya, though inspired by the
26:30castle's garden, we see Father Ryan
26:32pouring out water. The same woman as in
26:35the grotto, this time washing herself
26:37and a woman holding a bucket of water
26:40like a handmmaid. This is what the
26:42figures look like on page 36 of
26:44Solomon's Hortos Palatinos. Notice that
26:47the Toro compos is as half bull
26:49associated with the astrological sign of
26:51Taurus and thereby the planet Venus.
26:54This may well explain why Maya mentions
26:57Venus as a handmmaid to Diana, as we do
27:00see another woman present, presumably as
27:03a kind of helper throughout all of these
27:06depictions. On the other hand, Diana is
27:08associated with the moon. Notice that
27:11the idea of her being present within
27:13some secret place already bears a
27:15symbolically rich meaning. The original
27:17myth goes that the hunter Action set off
27:20into the woods with his hunting dogs and
27:22stumbled upon Diana. Kong comments in
27:25his mysterium Kyukonus, "Her darkness
27:28shows itself in the fact that she's also
27:30a goddess of destruction and death whose
27:32arrows never miss. She changed the
27:34hunter Action when he secretly watched
27:37her bathing into a stag, and his own
27:39hounds, not recognizing him, thereupon
27:41tore him to pieces." This myth may have
27:44given rise first to the designation of
27:46the lapus as the seos forivos.
27:49Notice that Action is being transformed
27:51into a stag or deer. This should remind
27:54you of the entrance to the grotto. In
27:56alchemy, the stag represented
27:58self-rejuvenation. The horn symbolized
28:00pride and the hair worldliness. It was
28:03believed that when a stag swallowed a
28:05poisonous snake, it would drink water to
28:08eject the poison, then cast its horns
28:10and hair, thereby becoming renewed.
28:13Thus, Action signifies the reality of
28:16the alchemist that he may die a symbolic
28:19death, cast his pride and worldliness,
28:22and finally rise a new. Acton becomes
28:25the prey of his own dogs, pursued by his
28:28own thoughts, turns his feet and directs
28:30his new steps, is renewed for a divine
28:33cause, that is with greater facility and
28:36with a more efficacious inspiration. To
28:38what the densest places, to what the
28:40deserts, to what the region of
28:42incomprehensible things, from the vulgar
28:45and common man he was, he becomes rare
28:47and heroic. Jordano Bruno, the heroic
28:50frenzies. Diana as the newman and nymph
28:54of this spring is an excellent
28:55formulation of the figure we know as the
28:57animal. If attention is directed to the
29:00unconscious, the unconscious will yield
29:02up its contents and these in turn will
29:05fruify the conscious like a fountain of
29:07living water. Carl Yung mysterionis
29:12within the grotto we find corals and as
29:14Yates highlights within Ma's collection
29:16of illustrations we find a man fishing
29:19for coral as a symbol for the
29:21philosopher stone on emblem 32. Emblem
29:2534 is concerned with bathing, shows a
29:28woman laying in the same position as
29:30Diana in the grotto. has an opening to a
29:32cave similar to that of Hippocrine on
29:34Mount Helicon and mentions Neptune with
29:38whom Father Ryan is associated as
29:40possessor of mountains. The son of the
29:44philosophers is the lord of waters upon
29:47which he exercises authority as
29:49Neptune's king of the sea and possessor
29:52of mountains. Michael Meralanta Fugians.
29:57I should mention here that Jung studied
29:59the Rosacrruian mer diligently and
30:01referenced him many times throughout his
30:03work. In fact, he viewed many of Maya's
30:06concepts as reflecting the process of
30:08individuation. Jung found this theme to
30:11be particularly vivid in the book that I
30:13just quoted. If you take a look at
30:16Jung's library, which is available
30:18online, you will find that it consists
30:21mostly of books authored by those
30:23personalities that were crucial to the
30:26history and ideas of the Rosie Cross.
30:29That is, they were not just coexisting
30:32with it or vaguely inspiring the
30:34movement. Most of them were either
30:36essential to the forming of it or
30:39directly participating in it. Among
30:41those are Paratelsus, Hinrich Conrad,
30:44Jakob Burma, Robert Flood, and Michael
30:46Mer. What does the 28th emblem of Maya's
30:50Atalanta Fugians remind you of? We see a
30:53garden enclosed by walls and to the
30:56extreme left, a castle on a mountain.
30:59Perhaps comparing it to page 12 and 15
31:02of Salomon Deaus's Hutos Palatinos will
31:04illuminate what Maya was hinting at. The
31:07gate is too obvious. And here the design
31:10of the passages between the trees. I
31:12believe that what we are looking at is
31:14clearly alluding to Helbear Castle. As I
31:16said, I haven't found anyone else that
31:19has outlined or even found what I've
31:20presented here. Possibly because many of
31:22the sources are in German. Here's the
31:24last thing that I'll mention about the
31:26grotto in connection to the fire
31:27philosophers. In6002, a new comet
31:30appeared and in6003 there was a
31:33conjunction of Saturn and Jupiter in
31:35Pisces. Some of you might know that KL
31:38Yong discussed this conjunction in
31:40relation to the birth of Christ. It is
31:42said that the same conjunction took
31:44place in 7 BC indicating to the three
31:47Margi that the Messiah Jesus was about
31:50to be born. One year after the
31:53conjunction in6004,
31:55Johannes Kepler who was an astrologer to
31:57the court of Hudov II discovered a new
32:00star which he thought to be the star of
32:02Bethlehem. Curiously, our Rosacrruian
32:05philosopher Michael Mer was the
32:07physician to the same Rudolfph II Holy
32:10Roman Emperor that Kepler was an
32:13astrologer to. In the same year that
32:15Kepler found the star, which he believed
32:18to be the star of Bethlehem, initiates
32:20are said to have discovered Christian
32:22Roseno's grave. This discovery was the
32:24sign for the Rossy cross to make
32:27themselves visible to the world. Just as
32:29Christ's birth occured 7 years after a
32:32conjunction, 7 years after the
32:35conjunction of603, the first of Johan
32:38Valentine Andre's manifestos was
32:40recorded to have been in possession of a
32:42man by the name of Adam Hasselmayer
32:44in60010.
32:46Lawrence Lots, the only pupil of
32:48Paratelsus, who was still alive at the
32:51time, personally moved Hasselmayer to
32:53study Paratelssus.
32:56And though almost no one knew of the
32:58order, the manifesto was called the farm
33:00of fraternitis. That is the fame of the
33:03brotherhood. It's ironic. Absolutely no
33:06one could have anticipated the virality
33:08that followed. And there is scarcely
33:10anything that compares to a text this
33:12short having such universal influence.
33:15Politics, science, philosophy, religion.
33:20It is reported that though Christianit's
33:22vault was underground, the room was full
33:24of light as if lit by a supernatural
33:26sun. Whilst going through various
33:28sources, I found an old German text
33:31written by a gardener of H Highleberg
33:33Castle which mentioned a sund dial whose
33:36fundament formally supported a stone
33:38table to which numerous waterworks were
33:40applied and was placed in the large
33:42grotto of the garden. Compare this to
33:44Skippen's quote earlier. Remember Maya's
33:48allegory. Is not this a claw of a rosy
33:50lion? A drop of hypocrine? In addition,
33:53there is also the lion on top of the
33:55entrance. A supernatural sun and Rosen's
33:59vault, a sund dial in the Horto
34:02Palutino's grotto. Is this just a
34:04coincidence? The grotto was built long
34:06after CR's death. It is of course not
34:08the vault, but surely his followers
34:10would have used the symbolism of Rosen's
34:13vault elsewhere. Thus, the Bohemian
34:15connection of Meyer as one of the
34:17electatinates gentlemen and Elizabeth
34:20Stewart as the bride that partially
34:22inspired the chemical wedding could
34:24explain her teachers Solomon the Kaus's
34:27design of the garden and grotto.
34:29Although this idea is supported by
34:30Francis Yates's research, remember that
34:32this is my theory. I don't present it as
34:35a definite fact. Besides, the emblems
34:37are of course primarily to be viewed
34:39alchemically. Regardless of whether my
34:41theory is correct or not, anyone who's
34:43new to these subjects should now have
34:45gained some valuable insight into the
34:47complexity of the kind of esoteric
34:50material that Jung was studying.
34:52Paraselus and the Rosacrruian
34:54revolutionize alchemy, itrochemistry was
34:57the result. from a science defined by
35:00transforming materials to exact chemical
35:02solutions in order to treat diseases and
35:05medical ailments ultimately becoming
35:08pharmarmacology as we know it today.
35:11This progression is in a way similar to
35:13Carl Jung's translation of alchemy into
35:15psychology in order to treat mental
35:18ailments. In fact, Haddleberg Castle was
35:20essential for iatrochemistry as its
35:23court supported parasolian physicians.
35:26Today, there is a famous pharmacy museum
35:28below the castle. It includes the large
35:30laboratory that the physicians in
35:32question would have used. Another
35:34noteworthy detail is that within the
35:36castle's garden, the only statue of a
35:38historical person is one of Gerta. There
35:41is also a poem dedicated to Gerta on one
35:43of the castle's walls written by Marian
35:46Willim, a lover of Gertus. The last
35:48section reads out, "Enclose me now, you
35:51invisible barriers, within the magic
35:54circle which surrounds me. Sink
35:56willingly senses and thoughts here. I
35:58was happy, loving, and beloved.
36:01How is this related to Yung's family?
36:03Fact is is that a rumor circulated that
36:05Jung's grandfather was an illegitimate
36:08child of Gerta. Jung seems to have
36:10positively entertained this rumor early
36:12on in his life. While later he seemed to
36:14refrain from it, calling it annoying.
36:17Nonetheless, he reports that this was
36:19considered virtually an established
36:21fact. My grandfather says not a word
36:23about it in his diaries, however. The
36:25only historical fact is that Jung's
36:26great-grandmother Sophie Ziggler was
36:28friendly with L Kessnner. L's aunt was
36:31also called Latte. Gerte was in love
36:33with her aunt. However, she was engaged
36:35and while treating him with warmth, did
36:37not return his love. In turn, Gerte
36:39wrote the sorrows of young Veta and
36:42names the woman with whom Veta was in
36:44love. Lung recounts that her niece
36:47frequently came to see my grandfather
36:50and that she settled in Bassel. No doubt
36:53because of these close ties with the
36:55Yung family. Yoan Wolf Gang von Gerta an
36:58initiative Freemason is the author of
37:01the famous drama Foust. Yung thought of
37:03Gerta as the archetypical expression of
37:05the German cultural soul. The real
37:08historical Dr. Foust received his
37:09master's degree at H Highleberg
37:12University in 1487. Carl Gustaf Yung
37:15Yung's Masonic grandfather studied at
37:17that same university and received his
37:19doctorate in 1816. A year prior to this,
37:22he converted from Catholicism to
37:24Protestantism and joined the fraternity
37:25of Tatonia in H Highidleberg. Here in
37:28the physical world, if you, I mean, have
37:31never been to H Highleberg and now want
37:32to describe H Highleberg, you go there,
37:35don't you? You set yourself in motion.
37:37In the spiritual world, things have to
37:39come to us and we have to develop the
37:41power of waiting, the inner power of
37:42experience in our souls. Things enter
37:44our field of vision when we have made
37:46ourselves capable of perceiving them.
37:48The h highleberg of the spiritual world
37:50must come to us. We must prepare our
37:52soul for it. It is always in a sense
37:55dependent on the grace with which we are
37:56endowed. Whether we can learn something
37:58about this or that in the spiritual
38:00world. Gerte was born in 1749. A century
38:04prior to this in 1616 the Rosacruian
38:07chemical wedding was published. Yates
38:09reports that the work influenced Gerte
38:11and that he wrote an alchemical allegory
38:13based on the wedding. Who added to the
38:15cross the wreath of roses? Gerte writes
38:18in his Rosacrushian work the mysteries.
38:20Between his student years in Livzig and
38:22his stay in Strasburg, Gerta received an
38:25initiation at the hands of a man who was
38:27himself deeply initiated into the
38:28secrets of the Rosacrruian.
38:31Jung first read at 16 years old. The
38:34work stands as one of the most
38:35influential that Jung has ever read.
38:38Students in Bassel, Switzerland, all
38:39read as part of the gymnasium's
38:41curriculum. Gerta's Fast and Yung's
38:43interpretation is a text filled with
38:44alchemical symbols. Gerta himself had
38:47intensely studied alchemy, especially
38:49Paracelus and Basilius Valentinis, as
38:52recorded in his autobiography, poetry,
38:55and truth. I diligently studied the
38:57different opinions, and as I had often
38:59enough heard it said that every man has
39:02his own religion at last, so nothing
39:04seemed more natural to me than that I
39:06should form mine, too. And this I did
39:08with much satisfaction. Neoplatanism lay
39:11at the foundation, the hermetical, the
39:13mystical, the cabbalistic. also
39:15contributed their share and thus I built
39:17for myself a world that looked strange
39:20enough. We turn to the works of
39:21Theorastus, Paraselus and Basilius
39:24Valentinis, as well as those of Helmont
39:27Starky and others whose doctrines and
39:29directions resting more or less on
39:31nature and imagination. We endeavored to
39:33see into and follow out. We employed
39:36much time on these singularities and
39:38spent the evenings of a long winter
39:40during which I was compelled to keep my
39:42chamber very agreeably since we three,
39:45my mother being included, were more
39:46delighted with these secrets than we
39:48could have been at their elucidation. We
39:50should mention at this point that a true
39:52member of the Rosie Cross usually
39:54wouldn't publicly admit to being one
39:55himself. Thus, in regards to all the
39:57affforementioned figures, we are left
39:59with having to study who they associated
40:01with. Just as in the case of Maya, who
40:04supposedly found it impossible to
40:05introduce [music] himself to the order
40:07and would deny if asked whether he was a
40:09member of the original order.
40:10Nonetheless, his associations and the
40:12fruits of [music] his labor speak for
40:14themselves. And though Carl Jung might
40:16have not been a formal member himself,
40:18his works are certainly fitting Yates's
40:20concept of the quote unquote Rosacruian
40:23enlightenment. Matter of fact, one does
40:26not have to be a member. So in order as
40:27to participate in the Rosacrruian
40:30stream,
40:34Jung initially thought his animus/animus
40:37theory was wholly original, but later
40:39had his attention drawn to the passage
40:41in Tristan Shandi where Stern talks of
40:43the two souls in every man living. The
40:46one being called the Animus, the other
40:49the anima. Further research suggested
40:52that Stern got his ideas from the
40:54Rosacrusians, thus reinforcing Yung's
40:56conviction that he was dealing with an
40:58eternal archetype. He had also brought
41:00in the similar ideas of Han Animus and
41:03Po Anima. From the Wilham translation of
41:06the secret of the golden flower, Liz
41:08Green reports that Jung actively took up
41:11a course of astrological study with
41:13Heindel's Rosacrruian fellowship in the
41:15mid 1920s, drawing on his Rosacrruian
41:18material, not only for an understanding
41:20of his own horoscope, but for certain
41:22themes in his interpretation of the
41:24astrological ages or ions. Nonetheless,
41:27it's very likely that Jung was not a
41:29member of any modern imitation of
41:31Rosaianism. We say imitation because
41:34fact is that there is a massive
41:36difference between the many popular
41:37lodges today and original
41:40rosacrushianism. The two are not to be
41:42confused. When we say roacianism we mean
41:45the movement of the 17th century.
41:47Besides it does not matter whether Jung
41:49was a member or not. The fact is that he
41:52did unconsciously draw his animma and
41:54animous theory from the Rosacrusian. In
41:56his autobiography, Jung goes on to say
41:58the following after having mentioned the
42:0017th century ancestor of the Jung family
42:02and his acquaintance with Ghard Dawn and
42:05the Rosacrusian Michael. In view of the
42:08fact that a large part of my life work
42:09has revolved around the study of the
42:11problem of opposites and especially
42:12their alchemical symbolism. All this is
42:15not without a certain interest. When I
42:17was working on the stone tablets, I
42:18became aware of the fateful links
42:20between me and my ancestors. I feel very
42:22strongly that I am under the influence
42:24of things or questions which were left
42:25incomplete and unanswered by my parents
42:27and grandparents and more distant
42:29ancestors. It often seems as if there
42:31were an impersonal karma within a family
42:34which is passed on from parents to
42:35children. It has always seemed to me
42:37that I had to answer questions which
42:39fate had posed to my forefathers and
42:41which had not yet been answered or as if
42:44I had to complete or perhaps continue
42:46things which previous ages had left
42:49unfinished. Jung's revolutionary
42:51reintegration of religion into science
42:54and the massive amount of debate it
42:56caused speaks for itself. We have
42:58mentioned PhD Lin Brunette in her much
43:01darker theory before. Her work suggests
43:03that Jung underwent involuntary
43:05speurious Masonic ritual abuse. We will
43:08deal with her theory soon, as well as we
43:10will discuss all of the more concrete
43:13facts regarding Jung and his relations
43:15to secret societies later. If you'd like
43:18to own books that analyze Jung's visions
43:20alongside Freemasonic material, we
43:22recommend you to take a look at
43:24Liberinet's works. They're linked in the
43:26description and pin Common. Any purchase
43:28that's done through these Amazon links
43:30massively supports our work.
43:36Jung had many powerful visions and
43:37dreams during his childhood, and he
43:39later regarded them as the foundation of
43:41his psychological work. As we've quoted
43:44before, the anima and animus theory
43:46originated directly from the rosy cross.
43:48Jung's psychological theories are by
43:50association deeply tied to the fire
43:52philosophers. One of those theories
43:54being the concept of individuation. As
43:57Jung had stated himself in relation to
43:59the paraselist Ghadon, the prima materia
44:03is the root within which the many
44:05potentialities of the unconscious lie.
44:07the starting point of transformation,
44:09the raw undifferentiated psychic content
44:12from which individuation begins and to
44:14which the individual returns. This is
44:16what is embedded in his work psychology
44:19and alchemy and mysterium kunionis. The
44:22idea of uniting opposites is most
44:23fundamental to yung pukum ad roam for
44:27the five philosophers. This uniting of
44:29opposites raised an issue for Jung when
44:31it came to Christianity. Jung speaks of
44:33this as he discussed his family coat of
44:35arms in Memories, Dreams, and
44:36Reflections. The Jung family originally
44:38had a phoenix for its arms. The bird
44:40obviously being connected with young
44:42youth, rejuvenation. My grandfather
44:45changed the elements of the arms,
44:46probably out of a spirit of resistance
44:48towards his father. He was an ardent
44:50Freemason and Grandmaster of the Swiss
44:53lodge. This had a good deal to do with
44:55the changes he made in the armoral
44:57bearings. I mention this point in itself
45:00of no consequence because it belongs in
45:02the historical nexus of my thinking and
45:04my life. In keeping with this revision
45:06of my grandfather's, my code of arms no
45:09longer contains the original phoenix.
45:11Instead, there is a cross azure in chief
45:14dexter and in bay sinister a blue bunch
45:16of grapes in a field dior. Separating
45:19these is an estol in a f azour. The
45:22symbolism of these arms is masonic or
45:24rosacrian. Just as cross and rose
45:26represent the rosacrian problem of
45:28opposites that is the Christian and
45:30dionian elements. So cross and grapes
45:33are symbols of the heavenly and cathonic
45:35spirit. The uniting symbol is the gold
45:37star the arum philosopherum. His father
45:40being a protestant pastor had encouraged
45:42Jung to follow his reformed Christian
45:44beliefs taking him to church to
45:46participate in communion at which Jung
45:48had stated he felt no spiritual
45:50connection with God. End quote. Jung's
45:52struggle with God, the father, was
45:54shaped by his relationship with his
45:55wealthy father, whose faith he found
45:57unconvincing. Jung saw the effects that
46:00the Protestant problem of faith alone
46:02posed on him. One of Yung's issues with
46:04Christianity came from asking his own
46:05father about the Trinity. When asked,
46:07Paul Yung stated that he didn't
46:09understand it himself [music]
46:10and so left Yung dissatisfied. Jung was
46:12clearly intelligent at an early age. He
46:15had consumed countless books and was
46:16ahead of his peers, already struggling
46:18with the riddles of life. As a child, he
46:21would cognize the problem of identity.
46:24Sitting on a stone in front of his
46:25house, he would then begin an imaginary
46:28game that went something like this. I am
46:30sitting on top of this stone and it is
46:33underneath. But the stone could also say
46:35I and think I am lying here on this
46:39slope and he is sitting on top of me.
46:41The question then arose, am I the one
46:43who is sitting on the stone or am I the
46:46stone on which he is sitting? This
46:47question always perplexed me and I would
46:49stand up wondering who was what. Now
46:52this unknowingly was a realization of
46:55the instability of identity that the eye
46:58is not fixed. This of course influenced
47:00his later psychological work. It is also
47:02hinted at a split personality that Jung
47:04would later refer to as his number one
47:06and number two personalities. However,
47:09Jung emphasized in memory streams and
47:11reflections that it should be seen as
47:13nothing to do with a split or a
47:15dissociation in the ordinary medical
47:18sense. On the contrary, it has played
47:20out in every individual. Jung did
47:22struggle with something unusual, that
47:24being a kind of psychism and certain
47:26visionary experiences which may have
47:28been partially caused by his mother's
47:30unordinary psychological and spiritual
47:33disposition. Her diary recorded
47:35experiences with precognition, ghosts,
47:37and supernormal phenomena. Jung recalled
47:40that at night his mother became strange
47:42and mysterious. He said that one night
47:45he saw a faintly luminous and indefinite
47:48figure coming from her room with a head
47:50detached from the neck and floating in
47:52the air in front of the body. Her family
47:54was engaged in spiritual seances,
47:57especially her father, Young's maternal
47:59grandfather, Samuel Pricework. Yong's
48:02interest in seances began when he
48:03learned that his maternal relatives were
48:06practicing them and that they had a
48:07young medium in the prizework family,
48:09Helen Prizework. Being curious about
48:12this, Young started attending their
48:13sessions. The seances included events
48:16like table moving, knocking sounds, and
48:18supposed spirit communications. Young
48:20started to wonder whether these
48:22phenomena were connected to his own
48:23childhood experiences. During these
48:25seances, Helen sometimes spoke in voices
48:28she had never heard before. One is
48:30recounted by many different biographies.
48:33The voice that belonged to Samuel Price
48:35work. The people present considered it
48:37his spirit speaking through her. She
48:40spoke in high German instead of her
48:42usual basil dialect and afterwards could
48:45remember little of what she had said
48:46during the session except that she was
48:48convinced the spirits of the dead had
48:50spoken through her mouth. Quoted from
48:52Jung's biography by Frank Mcclin. During
48:55another session, Samuel Pricework had
48:57come through her again as what she was
49:00convinced was a spirit as which he urged
49:02to set up a national home for Jews in
49:04Palestine and then convert them to
49:06Christianity. This is contradictory to
49:08how Samuel Price work the antiquities of
49:11Basil was. He presumably wasn't someone
49:14who took much interest in converting
49:16Jews, the president of the company of
49:18pastors in the local Swiss Reformed
49:20Church, but in fact an ardent Zionist,
49:23an early one. He was one of the
49:25forerunners of Zionism, a proto Zionist.
49:28He was fascinated with Jewish history,
49:30culture, and believed that Hebrew is the
49:32language of heaven. Young reasoned that
49:35the voice that was coming out of Helen
49:37was merely psychological projections,
49:39expressions of her unconscious resulting
49:42from the many memories of her
49:43grandfather. Helen was the 11th child of
49:46Yung's uncle Rudolph Pricework. To
49:48preserve some anonymity, Helen Prize
49:51work appears in Yung's dissertation, the
49:53psychology and pathology of so-called
49:55occult phenomena as Miss SW. In Jung's
49:59biography, Mlin mentions that Helen had
50:02faked some of the events during the
50:03seances. Quote, "The situation became
50:06clear to Yung. His cousin was in love
50:08with him and had fabricated the evidence
50:10for the supernatural, having acutely
50:12divined his passion for the occult and
50:15his will to believe. Rather than
50:17dismissing everything as a fraud, though
50:19initially disappointed, he believed the
50:21medium was expressing a secondary or
50:23number two personality, a split of her
50:26own psyche. This became a very
50:28foundational insight for his thesis,
50:31showing that such occult phenomena was
50:33supposedly really psychological. events
50:36arising from the unconscious. It was
50:38crucial to Young's later work in that he
50:40presumed that the psyche can act on its
50:43own. This helped Young immensely when he
50:45took on his career as a psychologist.
50:48Young had now observed that all things
50:50occult could offer great insight into
50:52the psyche. The following paranormal
50:54events were of particular importance to
50:57Young and noticeably influenced his
50:59career. During the summer holidays,
51:02however, something happened that was
51:04destined to influence me profoundly. One
51:06day, I was sitting in my room studying
51:09my textbooks. In the adjoining room, the
51:11door which stood a jar my mother was
51:13knitting. That was our dining room where
51:15the round walnut dining table stood. The
51:17table had come from the dowy of my
51:19paternal grandmother and was at the time
51:21about 70 years old. My mother was
51:24sitting by the window about a yard away
51:26from the table. My sister was at school
51:28and our maid in the kitchen. Suddenly,
51:30there sounded a report, like a pistol
51:33shot. I jumped up and rushed into the
51:35room from which the noise of the
51:37explosion had come. My mother was
51:38sitting flabbergasted in her chair, the
51:41knitting fallen from her hands. She
51:43stammered out. Well, what's happened? It
51:45was right beside me and stared at the
51:47table. Following her eyes, I saw what
51:49had happened. The tabletop had split
51:52from the rim to beyond the center and
51:54not along any joint. The split ran right
51:57through the solid wood. I was thunder
51:59struck. How could such a thing happen? A
52:01table of solid walnut that had dried out
52:04for 70 years. How could it split on a
52:06summer day in the relatively high degree
52:09of humidity characteristic of our
52:11climate? If it had stood next to a
52:13heated stove on a cold, dry winter day,
52:15then it might have been conceivable.
52:17What in the world could have caused such
52:19an explosion? There certainly are
52:21curious accidents, I thought. My mother
52:24nodded darkly. Yes, yes," she said in
52:27her number two voice. "That means
52:29something." Against my will, I was
52:31impressed and annoyed with myself for
52:33not finding anything to say. Some 2
52:35weeks later, I came home at 6:00 in the
52:38evening and found the household, my
52:40mother, my 14-year-old sister, and the
52:42maid in a great state of agitation.
52:44About an hour earlier, there had been
52:46another deafening report. This time, it
52:49was not the already damaged table. The
52:51noise had come from the direction of the
52:53sideboard. a heavy piece of furniture
52:55dating from the early 19th century. They
52:57had already looked all over it, but had
52:59found no trace of a split. I immediately
53:01began examining the sideboard and the
53:03entire surrounding area, but just as
53:05fruitlessly. Then I began on the
53:07interior of the sideboard. In the
53:09cupboard containing the bread basket, I
53:11found a loaf of bread and beside it the
53:14bread knife. The greater part of the
53:16blade had snapped off in several pieces.
53:19The handle lay in one corner of the
53:21rectangular basket and in each of the
53:23other corners lay a piece of the blade.
53:25The knife had been used shortly before
53:27at 4:00 t and afterward put away. Since
53:30then, no one had gone to the sideboard.
53:33The next day, I took the shattered knife
53:35to one of the best cutlers in the town.
53:37He examined the fractures with a
53:39magnifying glass and shook his head.
53:41This knife is perfectly sound, he said.
53:43There is no fault in the steel. Someone
53:45must have deliberately broken it piece
53:48by piece. It could be done, for
53:49instance, by sticking the blade into the
53:51crack of the drawer and breaking off a
53:53piece at a time, or else it might have
53:56been dropped on stone from a great
53:58height. But good steel can't explode.
54:00Someone has been pulling your leg. I
54:03have carefully kept the pieces of the
54:04knife to this day. My mother and my
54:07sister had been in the room when the
54:08sudden report made them jump. My
54:10mother's number two looked at me
54:12meaningfully, but I could find nothing
54:14to say. I was completely at a loss and
54:16could offer no explanation of what had
54:18happened. And this was all the more
54:20annoying as I had to admit that I was
54:23profoundly impressed. Why and how had
54:26the table split and the knife shattered.
54:27The hypothesis that it was just a
54:29coincidence went much too far. It seemed
54:32highly improbable to me that the rine
54:34would flow backward just once by mere
54:37chance, and all other possible
54:39explanations were automatically ruled
54:41out. So, what was it?
54:44Freud and Young discussed precognition
54:47and parasychology when Yung came to
54:49visit him in Vienna. Freud dismissed the
54:51matter as nonsensical, and at that
54:54moment there was such a loud report in
54:56the bookcase, which stood right next to
54:58us, that we both started up in alarm,
55:00fearing the thing was going to topple
55:02over on us. I said to Freud, "There,
55:04that is an example of a so-called
55:07catalytic exteriorization phenomenon."
55:10"Oh, come," he exclaimed. "That is sheer
55:12Bosch. It is not, I replied. You are
55:15mistaken, here, professor. And to prove
55:17my point, I now predict that in a moment
55:20there will be another such loud report.
55:23Sure enough, no sooner I had said the
55:25words than the same detonation went off
55:28in the bookcase. To this day, I do not
55:31know what gave me this certainty, but I
55:33knew beyond all doubt that the report
55:35would come again. Freud only stared a
55:37ghast at me. I do not know what was in
55:40his mind or what his look meant. In any
55:42case, this incident aroused his mistrust
55:45of me and I had the feeling that I had
55:47done something against him. I never
55:49afterward discussed the incident with
55:51him. Jung started the construction of
55:53his bowlingan tower in 1923. One day,
55:56his daughter claimed that there were
55:58corpses on the land. Jung ignored this.
56:00A few years later, workers uncovered a
56:03skeleton buried several feet
56:05underground. Jung said that it was one
56:07of the French soldiers who drowned after
56:09a bridge was destroyed in a nearby
56:11battle in 1799. Yung to resolve the
56:15supernatural presence that his daughter
56:17pointed out decided to give the soldier
56:20a proper burial. There were no more
56:22hauntings after the burial. Yung notes,
56:25"My daughter had sensed the presence of
56:28the dead body. Her power to sense such
56:30things is something she inherits from my
56:32grandmother on my mother's side.
56:35Sometimes while staying in the Bolingan
56:37Tower, Yung experienced strange events.
56:40One night, the sound of a boiling kettle
56:44turned into full orchestral music coming
56:46from inside and outside the tower.
56:48Another night, he woke up hearing
56:50footsteps, voices, laughter, and music
56:54coming from around the tower. When he
56:57went to see it for himself, there was
57:00nothing there. Jung concluded that
57:02something ghostly must have taken place.
57:05It was only much later that he came
57:06across a 17th century chronicle from
57:09Lucerin which offered some
57:11clarification. The author of the
57:13chronicle, Arenvad Kuzad, had had a very
57:17similar experience in the Swiss Alps.
57:19While spending a night on a high pasture
57:21on Mount Pilate, he too had heard a
57:25procession at night close to his heart
57:27with men talking, singing, and making
57:30music. Kuzad noted that the pasture was
57:33notorious for apparitions, and it was
57:36said that Woton to this day practiced
57:39his magic arts there. A local shepherd
57:42explained the next day that Khuzad's
57:45nocturnal experience had surely been of
57:47Votan's army of departed souls, also
57:50known as the Selic Loot in Swiss
57:53dialect, who were in the habit of
57:55walking abroad and showing themselves.
57:58Claudia, Kalyong and the ghosts. In
58:011920, Kyung the father of analytic
58:04psychology was invited to Britain to
58:06give seminars. In his leisure time, he
58:09visited Tintageel Castle, the supposed
58:12birthplace of King Arthur and mystical
58:14Glastenbury, where St. Joseph of Arythea
58:17is reputed to have brought the Holy
58:19Grail for safekeeping. Jung's intuitive
58:22mind has been open to the paranormal
58:24from a very early age. In Britain, he
58:26was in a land steeped in history and in
58:29ghosts. Viven Crowley, young in England,
58:33Jung hated hotels, thus he spent some
58:36weekends in Alsbury. He slept in a
58:38cottage rented by Maurice Nicole, the
58:40author of the famous book the mark.
58:43Nicole, who had the chance to be in some
58:45sense under Yung's wing, instead later
58:48chose to follow Gerv and Potensky's
58:50teachings. However, when he Yung was at
58:54the cottage, he got little rest. On the
58:56first weekend, he woke up to find a
58:59sickly smell pervading the bedroom. The
59:02next weekend, the smell was accompanied
59:04by a rustling noise of something
59:06brushing along the walls. It seemed to
59:09Yung that a large animal must be in the
59:12room. On the third weekend, there were
59:14knocking sounds. By now, most people
59:16would have given up and decided to spend
59:18their weekends elsewhere, but not Yung.
59:21On the fifth weekend, he woke up to find
59:23a hideous apparition beside him on the
59:26pillow. It was an old woman, part of
59:28whose face was missing. Jung questioned
59:31the cleaners who confirmed that the
59:33cottage was indeed haunted. This
59:35explained the suspiciously low rent and
59:38the cleaner's reluctance to be there
59:39after dark. Not all of Yung's colleagues
59:42were inclined to believe in ghosts. The
59:44colleague who had rented the cottage on
59:46Yung's behalf was unimpressed with what
59:48Yung told him. So Yung challenged him to
59:51spend the night there. He tried but was
59:54so terrified he did not even remain in
59:56the bedroom. He took his bed into the
59:58garden and slept out. He took his bed
1:00:01into the garden and slept outside with
1:00:03his shotgun beside him. Shortly
1:00:05afterward, the cottage's owner had it
1:00:07demolished. It was impossible for anyone
1:00:09to live there. Ironically, Jung was in
1:00:13the first place invited to England to
1:00:15lecture on the psychological foundations
1:00:17of the belief in spirits to the society
1:00:19for psychical research. He told the
1:00:22society that ghosts and materializations
1:00:24were unconscious projections. I have
1:00:26repeatedly observed, he said, the
1:00:28telepathic effects of unconscious
1:00:30complexes and also a number of
1:00:32parapsychic phenomena. But in all this,
1:00:34I see no proof whatever of the existence
1:00:37of real spirits. And until such proof is
1:00:40forthcoming, I must regard this whole
1:00:41territory as an appendix of psychology.
1:00:44Jung had made his fair share of
1:00:46experiences and also encountered a wide
1:00:49range of empirical and theoretical
1:00:51material. As a student, Jung had studied
1:00:53a wide range of spiritualistic
1:00:55literature. He certainly followed the
1:00:57debate in Germanspeaking academia
1:00:59between Edward Fonhartman despiritismos
1:01:021898 and Alexander Axakov
1:01:04animeosiritismos
1:01:061894 and was familiar with Emanuel
1:01:09Swedenborg Astia
1:01:12and Emmanuel Khan's response.
1:01:17Jung himself acknowledges the works of
1:01:20lapsic astrophysicist Carl Friedria and
1:01:23British chemist and physicist William
1:01:25Krooks president of the British society
1:01:28for psychical research and repeatedly
1:01:30refers to Eustos Canas Teran von Prevost
1:01:331829 moving on going back to the
1:01:36chronological progression of his life in
1:01:38his later student years during his
1:01:40travels outside of the cities into rural
1:01:43Switzerland he personally witnessed
1:01:45remnants of old magic traditions blood
1:01:47packs with the devil, spells to curse
1:01:50livestock, grim moors, and even a
1:01:52village wizard, a performing rituals
1:01:55nearby. These traditions reflected to
1:01:58Yung a survival of older preodern
1:02:01cultural patterns within rural Europe.
1:02:03More influential than this is occultwise
1:02:07his mother Emily. She bought it on being
1:02:10a kind of psychic, though it was in a
1:02:12way that seemed out of her control. Jung
1:02:14stated that he feared her at night. He
1:02:16concluded that she had a split
1:02:18personality, one warm and kind, and
1:02:21another strange and uncanny, like
1:02:23another worldly presence.
1:02:25Strangely, she would expose him to adult
1:02:27secrets, that being psychological
1:02:29tensions and realities beyond what a
1:02:31child would normally encounter. Those
1:02:33matters were the types of secrets that
1:02:35an adult would tell another adult, such
1:02:38as family issues, traumas, etc. Watching
1:02:41these spontaneous events in which our
1:02:43personality split contributed to his
1:02:45later interest in the multiplicity of
1:02:47the psyche while simultaneously leaving
1:02:49him with an awareness of similar
1:02:51divisions within himself. He would later
1:02:54describe his own psyche as having a day
1:02:56personality and a night personality
1:02:59layers that became foundational to his
1:03:01psychology. She was perhaps remembered
1:03:04in his later studies of schizophrenia.
1:03:06His unusual upbringing would aid him in
1:03:09understanding the unconscious and the
1:03:10dreams of his patients. He associated
1:03:13his ability to see people and things for
1:03:15what they really were with what he
1:03:18described as an archaic nature within
1:03:21which may have been passed down by his
1:03:23mother. I too have this archaic nature
1:03:25and in me it is linked with the gift not
1:03:28always pleasant of seeing people and
1:03:30things as they are. I can let myself be
1:03:32deceived from here to temporary when I
1:03:35don't want to recognize something. And
1:03:37yet at bottom, I know quite well how
1:03:39matters really stand. In the same
1:03:41autobiography, he recounts another
1:03:42strange experience that illustrates how
1:03:45the unconscious can supposedly act
1:03:46independently of conscious awareness. At
1:03:49a wedding, while speaking with a barista
1:03:51about criminal psychology, Jung began
1:03:53telling what he believed was a
1:03:55completely imaginary story about the
1:03:57life of a young man. As he spoke, the
1:04:00mood at the table suddenly changed.
1:04:02Afterward, another guest informed him
1:04:04that the story he had just invented
1:04:06matched in detail. The life of the
1:04:09barista sitting across from him. What
1:04:11disturbed Jung was that he had no prior
1:04:13knowledge of the man's life. And once
1:04:15the incident was pointed out to him, he
1:04:17could no longer remember a single detail
1:04:20of the story he had told. Jung did not
1:04:22interpret this as clairvoyance, but
1:04:24rather as an example of the unconscious
1:04:26perceiving [music] things beyond the
1:04:28awareness of the conscious mind. He
1:04:30described this as an instinctive
1:04:32perception or a kind of participation
1:04:35mystique where the psyche's eyes of the
1:04:37background perceive truths about others
1:04:40in an impersonal way. While the incident
1:04:42may appear like clairvoyance, Jung
1:04:45believed it demonstrated how the
1:04:46unconscious can intuitively grasp
1:04:48realities that the conscious mind does
1:04:51not know. Going back to Jung's mother,
1:04:54she too was no stranger to supernatural
1:04:56events in her youth. Her father Zamuel
1:04:59Presci twice. His first wife Magdalena
1:05:02died young and his second Augusta Fabia
1:05:05bore him 13 children. Augusta herself
1:05:09clairvoyant often clashed with him.
1:05:11Being a highly devoted spiritualist,
1:05:14Prywag often involved his family in his
1:05:16practices. His wife stood behind him
1:05:19during sermons to protect him from
1:05:21spirits. At home, he kept a chair for
1:05:24the ghost of his first wife and claimed
1:05:26to have had long weekly conversations
1:05:28with her. His wife, as well as Emily
1:05:31Yung, Yung's mother, helped him during
1:05:33these spiritual seances. Jung's mother
1:05:36helped her father in shoeing away
1:05:38spirits that distracted him while he was
1:05:40working. She developed mediamistic
1:05:42capabilities and at 20 years old fell
1:05:46into a coma that lasted for 36 hours.
1:05:49And when she awakened, she reportedly
1:05:51started speaking in tongues and spoke
1:05:53prophecies. From this point onwards, she
1:05:56had randomly entered trans states and
1:05:58communicated with the dead, speaking in
1:06:00voices that weren't her own. This Yung
1:06:03finally referred to as her number two
1:06:04voice.
1:06:08An interesting theme in Jung's life
1:06:10should now be visible to the viewer.
1:06:12From as early as he'd remember, he had
1:06:15been thrown into the ancient
1:06:17intellectual struggle between
1:06:18pretentious spiritualism and harsh
1:06:20dogmatism. Jung's questioning nature led
1:06:22him to take on the more serious opponent
1:06:24between spiritualism and dogmatism, that
1:06:26is Christian dogmatism. He was on the
1:06:28search for intellectual holes in
1:06:30Protestant and more importantly Catholic
1:06:32Christianity. Curiously, the struggle
1:06:34with Catholicism has been a common issue
1:06:36in Switzerland or in general the
1:06:38collective central European mind since
1:06:40medieval times. The Catholic elite, the
1:06:43Jesuits, now face a sort of religious
1:06:45phobia in Switzerland, evident in the
1:06:47Jesuits having been expelled from said
1:06:49country in 1773 for almost 100 years.
1:06:52This left a cultural mark and would also
1:06:55affect Jung. As a child, he was scared
1:06:57of men in dark robes when in reality
1:06:59they were normal and harmless Catholic
1:07:01priests. Thus, this again would
1:07:03influence his anti-Christian outlook.
1:07:06While later in his life he seems more
1:07:07neutral or objective, this cultural
1:07:10Catholic trauma is an undeniably
1:07:12important influence to be noted that
1:07:14being on top of Yung's disappointment
1:07:15with his father's intellectually weak
1:07:17Protestant position. Most
1:07:19archetypically, the earliest dream that
1:07:20he was able to remember, which occurred
1:07:22when he was about 4 years old, revealed
1:07:24to him the kind of traumatic collective
1:07:26anti-Jesuitism that we mentioned before.
1:07:29The following dream is so obscure and
1:07:31must be acknowledged as bordering on the
1:07:32impossible that it is almost impossible
1:07:35to appear in a 4-year-old psyche without
1:07:38any prior direct experience or knowledge
1:07:40of the themes discussed. This is
1:07:41precisely why PhD Lin brunette in her
1:07:44book Answer to Jung suggests that this
1:07:46memory stands as one of the many major
1:07:48indications that Jung might have been
1:07:50ritually abused before the age of four.
1:07:52I had the earliest dream I can remember.
1:07:55A dream which was to preoccupy me all my
1:07:57life. I was then between 3 and 4 years
1:08:00old. The vicorage stood quite alone near
1:08:03Laughen Castle. And there was a big
1:08:05meadow stretching back from the Sexton's
1:08:07farm. In the dream, I was in this
1:08:09meadow. Suddenly, I discovered a dark
1:08:11rectangular stone-lined hole in the
1:08:13ground. I had never seen it before. I
1:08:15ran forward curiously and peered down
1:08:17into it. Then I saw a stone stairway
1:08:20leading down. Hesitantly and fearfully,
1:08:23I descended. At the bottom was a doorway
1:08:25with a round arch, closed off by a green
1:08:28curtain. It was a big, heavy curtain of
1:08:30worked stuff like bcade, and it looked
1:08:32very sumptuous. Curious to see what
1:08:35might be hidden behind, I pushed it
1:08:37aside. I saw before me in the dim light
1:08:39a rectangular chamber about 30 ft long.
1:08:42The ceiling was arched and of huneed
1:08:44stone. The bore was laid with flag
1:08:46stones and in the center a red carpet
1:08:48ran from the entrance to a low platform.
1:08:51On this platform stood a wonderfully
1:08:53rich golden throne. I am not certain,
1:08:56but perhaps a red cushion lay on the
1:08:58seat. It was a magnificent throne, a
1:09:00real king's throne in a fairy tale.
1:09:03Something was standing on it, which I
1:09:04thought at first was a tree trunk 12 to
1:09:0715 ft high and about 1 and 1/2 to 2 ft
1:09:10thick. It was a huge thing reaching
1:09:12almost to the ceiling, but it was of a
1:09:14curious composition. It was made of skin
1:09:16and naked flesh, and on the top [music]
1:09:18there was something like a rounded head
1:09:20with no face and no hair. On the very
1:09:23top of the head was a single eye gazing
1:09:26motionlessly upward. It was fairly light
1:09:30in the room, although there were no
1:09:31windows and no apparent source of light.
1:09:34Above the head, however, was an aura of
1:09:37brightness. The thing did not move, yet
1:09:39I had the feeling that it might at any
1:09:41moment crawl off the throne like a worm
1:09:43and creep toward me. I was paralyzed in
1:09:46terror. At that moment, I heard from the
1:09:48outside and above me my mother's voice.
1:09:51She called out, "Yes, just look at him.
1:09:53That is the maneater." That intensified
1:09:56my terror still more and I awoke
1:09:58sweating and scared to death. For many
1:10:01nights afterward, I was afraid to go to
1:10:03sleep because I feared I might have
1:10:05another dream like that. This dream
1:10:07haunted me for years. Only much later
1:10:10did I realize that what I had seen was a
1:10:13fallace. And it was decades before I
1:10:15understood that it was a ritual fallus.
1:10:18I could never make out whether my mother
1:10:20meant this [music] is the maneater or
1:10:23that is the maneater. In the first case,
1:10:25she would have meant that not Lord Jesus
1:10:27or the Jesuit was the devourer of little
1:10:30children, but the fallus. In the second
1:10:33case, that the maneater in general was
1:10:35symbolized by the fallus. So that the
1:10:38dark lord Jesus, the Jesuit, and the
1:10:40fallus were identical. The abstract
1:10:43significance of the fallus is shown by
1:10:45the fact that it was enthroned by
1:10:47itself, ethalically, Greek for upright.
1:10:51The hole in the meadow probably
1:10:52represented a grave. The grave itself
1:10:55was an underground temple whose green
1:10:57curtain symbolized the meadow. In other
1:10:59words, the mystery of earth with her
1:11:01covering of green vegetation. The carpet
1:11:04was blood red. What about the vault?
1:11:06Perhaps I had already been to the
1:11:08moonot, the citadel of Shafousen. This
1:11:11is not likely since no one would take a
1:11:133-year-old child up there, so it cannot
1:11:15be a memory trace. Equally, I do not
1:11:18know where the anatomically correct
1:11:20phallus can have come from. The
1:11:21interpretation of the orifificium
1:11:24urethri as an eye with the source of
1:11:26light apparently above it points to the
1:11:28ethmology of the word fallus Greek
1:11:31shining bright. At all events, the
1:11:33fallus of this dream seems to be the
1:11:36subterranean god not to be named. And it
1:11:39such remained throughout my youth,
1:11:41reappearing whenever anyone spoke too
1:11:44emphatically about Lord Jesus. Lord
1:11:46Jesus became quite real for me, never
1:11:49quite acceptable, never quite lovable,
1:11:51for again and again I would think of his
1:11:53underground counterpart, a frightful
1:11:55revelation which had been accorded me
1:11:57without my seeking it. The Jesuit's
1:12:00disguise cast its shadow over the
1:12:02Christian doctrine I had been taught. If
1:12:06this really was a distorted memory of a
1:12:08ritual that Young had undergone, the
1:12:10intention of the supposed abuser seems
1:12:13to have been to invert Young's mental
1:12:16image from Jesus as a god of light to
1:12:18Jesus as a terrifying god of the
1:12:21underworld and darkness. And this theme
1:12:23would of course manifest most intensely
1:12:26again when Yung began documenting his
1:12:29similar but way more vivid experiences
1:12:32in the Red Book. We should [music] make
1:12:34clear that Yong would have probably
1:12:35disliked the ritual abuse theory.
1:12:38Nonetheless, we find it important to
1:12:40outline. We should give an explanation
1:12:42of the theory in general before we deal
1:12:44with the dream in particular. As we have
1:12:46warned before, Brunette's final
1:12:48suggestion that Jung underwent ritual
1:12:50abuse remain speculative. Nonetheless,
1:12:52the similarities to masonry and
1:12:53specifically the work Morals and Dogma
1:12:55by Albert Pike in comparison to the red
1:12:58book are striking. Jung couldn't have
1:13:00read Pike's work at the time as it was
1:13:02only available for Masons. We've
1:13:04formulated the most likely scenarios in
1:13:06four questions. One, was Jung not a
1:13:09Freemason nor initiated as a child and
1:13:12thus the Red Book's resemblance to
1:13:14morals and dogma in fact synchronicity?
1:13:17Two, was Jung actually a Freemason and
1:13:20purposely incorporated elements of
1:13:22morals and dogma into his red book?
1:13:24Three, was Jung somehow in possession of
1:13:27morals and dogma and thus actually
1:13:29re-encountered within his red book the
1:13:32material that he had read before? And
1:13:34finally, four, was Jung initiated by
1:13:37spirious Freemasons drawing from rolls
1:13:39and dogma's ritual elements and the red
1:13:42book partly an attempt to reconcile
1:13:45ritual initiation paired with some
1:13:47experiences that are original to his
1:13:48unconscious. We don't believe that
1:13:50number two, he was a Freemason, nor
1:13:53number three, he possessed morals and
1:13:55dogma are likely. Both of these options
1:13:57rob the red book of its complex
1:13:59visionary nature and make Jung appear
1:14:02ingenuine. We find ourselves at an
1:14:04interesting crossroad. We interpret Jung
1:14:06as being genuine and the only two
1:14:08scenarios that make him appear genuine
1:14:10are number one he was not a Freemason
1:14:12and brunette's documented Masonic ritual
1:14:15elements were mystically perceived by
1:14:17Jung and thus synchronicities or number
1:14:20four he had no memory of being initiated
1:14:22as a child and was thus within his
1:14:25unconscious occasionally coming across
1:14:27Masonic as well as his own individual
1:14:30material. To ascribe everything as
1:14:32synchronicity would seem kind of
1:14:34reductive, and scenario number one does
1:14:36seem like an easy way out. This stands
1:14:38in contrast with scenario number four.
1:14:40The idea that the Masonic material must
1:14:42have been encountered in some highly
1:14:44emotional way. So strong that it
1:14:45triggered Jung to attempt reconciling,
1:14:47for example, even his first dream for
1:14:49the rest of his life. If one adopted the
1:14:52speculative perspective, then the dream
1:14:53could be viewed in the following way.
1:14:55The dream contained a clear narrative,
1:14:58possibly orchestrated by someone or some
1:15:00group. That is, it contains symbols of
1:15:02historical rights in exact detail, which
1:15:05in turn left Jung terrified of Jesuits
1:15:07and Jesus. If a four-year-old
1:15:10encountered these ritual and theological
1:15:12ideas harmlessly in daily life, it'd be
1:15:14unlikely that they appeared so important
1:15:16so as to be cognized in extensive detail
1:15:19and in turn be revised in such a
1:15:21horrifying dream containing a narrative
1:15:23so closely resembling real historical
1:15:25rights, specifically carrying an
1:15:28explicit and vivid anti-atholic message.
1:15:31In fact, it does appear like a message
1:15:33and at least suggests some sort of real
1:15:35world association with someone who knew
1:15:37much about the tensions between
1:15:39underground rights and the Jesuits. His
1:15:41grandfather, a masonic grandmaster and
1:15:44Protestant, comes to mind. Instead of a
1:15:46harmless encounter, detailed cognition
1:15:49of these historical ideas could very
1:15:51well be explained with an external
1:15:53experience undergone by Jung within a
1:15:55historical right. He would have been
1:15:57infused with such high emotions so as to
1:15:59be left traumatized. So much so that
1:16:01this dream served as a foundation to his
1:16:03whole career which did largely deal with
1:16:05the affforementioned narrative the
1:16:07supposed terrifying dark side of God.
1:16:11That it may be along the lines of
1:16:13Kalastro's Egyptian right a spirious
1:16:15Masonic right established in the 18th
1:16:17century in which children played a role.
1:16:19Kant Kalastro was the pseudonym of an
1:16:22Italian by the name of Joseph Balsammer
1:16:24a self-styled magician. He became known
1:16:26in Freemasonry as a charlatan and
1:16:29masonic impostor for his creation of
1:16:31Egyptian Freemasonry in London in 1777,
1:16:35followed by a successful propagation on
1:16:37the continent and a surge in Egyptomania
1:16:40in the lodgers. In Paris, he was
1:16:41associated with Anton Mesma and applied
1:16:44mesmeriic techniques or crystal vision
1:16:46mixed with alchemy, sex, and magic
1:16:48during the initiations which appealed to
1:16:50the Pian elite. Egyptomania was to
1:16:53continue to infect the high degrees of
1:16:55masonry into the 19th century. In
1:16:57Switzerland, an Egyptian right created
1:16:59by Jacine Makonis was introduced in 1856
1:17:02and was adopted by the Swiss Grand Lodge
1:17:04Alpena. While Jung's grandfather was its
1:17:07grandmaster. Again, before jumping to
1:17:10any conclusions, we advise you to become
1:17:12closely familiar with all the sources
1:17:14that are named throughout this
1:17:15documentary. PhD Lin Brunette has
1:17:17outlined her connections in extensive
1:17:18detail within these works. Answer to
1:17:21Yung making sense of the red book.
1:17:23Answer to Yung making sense of the black
1:17:25books. The first noteworthy example
1:17:28appears within the second black book on
1:17:30page 156. He then recalls another dream
1:17:33from the previous Christmas period and a
1:17:35beautiful white dove in a marvelous
1:17:37colonated hole. The dove turned into an
1:17:408-year-old girl before turning back into
1:17:42the dove. The child says, "Only in the
1:17:45first hour of the night can I become
1:17:46human while the male dove is busy with
1:17:48the 12 dead." Now there is a male dove
1:17:51as well and his understanding of the
1:17:52statement suggests an important arcane
1:17:54meaning to its presence. It is also the
1:17:56first instance in the journals where we
1:17:58could be looking at traces of magic
1:18:00rituals related to the secret societies.
1:18:02The inclusion of the marvelous colonated
1:18:04hole hints that we could be looking at a
1:18:07masonic right and the presence of the
1:18:09boy and girl dove suggests that it may
1:18:11be along the lines of Kalastro's
1:18:13Egyptian right a spirious masonic right
1:18:15established in the 18th century in which
1:18:18children played a role. A discussion of
1:18:20Kalastro and his right by a 33rd degree
1:18:22Mason HR Evans includes a description of
1:18:25the rituals which involved the worship
1:18:27of Isis and the role an innocent young
1:18:29boy or girl played within them. The
1:18:31children were described as doves. The
1:18:33boy or girl would kneel in front of a
1:18:35globe of clarified water placed upon a
1:18:37table covered with a black cloth
1:18:39embroidered with rosacrucian symbols
1:18:41[music] and Calastro making strange
1:18:43messes passes would summon the angels of
1:18:46the spheres to enter the globe whereupon
1:18:49the youthful clairvoyant would behold
1:18:51the visions presented to his or her
1:18:53view. This is what is called crystal
1:18:55vision by students of psychical
1:18:56research. Although the object employed
1:18:59is usually a bowl of rock crystal and
1:19:02not a globe of water such as Kalastro
1:19:04used the crystal is used to promote
1:19:06hypnosis also to visualize the images
1:19:08that appear in the mind. In the emission
1:19:11to the master's degree great pump and
1:19:13ceremony was involved in this degree a
1:19:15young girl sometimes a boy in a state of
1:19:17innocence and called a pupil or dove
1:19:20colump was introduced. The master of the
1:19:23lodge then with great ceremony imparted
1:19:25to this child the power he possessed of
1:19:27communicating with pure spirits. The
1:19:30dove girl child was clothed in a long
1:19:32white robe. She was enclosed in the
1:19:34tabernacle which was hung in white.
1:19:37Albert Pike was an American Freemason,
1:19:39author, poet, aator, editor, lawyer,
1:19:42jurist and confederate states army
1:19:45general. Pike was comfortable in dozens
1:19:47of languages, teaching himself Latin,
1:19:50Greek, and Hebrew, and was in general
1:19:53known for his eccentric habits,
1:19:55including wearing a long flowing beard
1:19:57and dressing in unconventional attire.
1:19:59Being the sovereign Grand Commander of
1:20:01the Supreme Council, Scottish right of
1:20:03Freemasonry, he transcribed and revised
1:20:06the rituals for the Scottish right,
1:20:07thereby significantly influencing the
1:20:10practices of Freemasonry as we know it
1:20:12today. His Masonic handbook was
1:20:14published in 1871, 4 years before Jung
1:20:16was born. In it, Pike states that
1:20:18children of a tender age were initiated
1:20:21into the Kabirian mysteries. It appears
1:20:23that Jung's abusers have drawn on Pike's
1:20:25lecture for the third degree in order to
1:20:27initiate the boy Yung and create a false
1:20:30atmosphere of evil magic by citing
1:20:32Pike's explanations completely out of
1:20:34context. Rather than clarifying the real
1:20:36nature of these symbols, his soul
1:20:38exaggerates their mysterious quality,
1:20:40building the horror and pretending to
1:20:41banish them as a witch's spell. As his
1:20:43eternalized abuser, Jung's soul seems to
1:20:46delight in dropping hints about his
1:20:48initiatory experiences, which he cannot
1:20:50yet fully face, despite his search for
1:20:52answers among scholarly works. On March
1:20:548th, 1917, Yung Soul gives him
1:20:57instructions about how to create the
1:20:59mystic light or experience of the
1:21:01sublime. And she again mentions the
1:21:03Kabiri. She tells him that he must
1:21:06continue building what the Kabiri have
1:21:07started. Laying stone upon stone, wheat
1:21:10must grow from the mud and he must look
1:21:13towards the rocks that salvage him and
1:21:15the child. She then asks him if he hears
1:21:18the bell and whether he has money on
1:21:20him. He must put it away, find water,
1:21:22and drink it and then kindle the fire.
1:21:25His sword ready for the arrival of
1:21:28Farice, the mystic light. She asks him
1:21:31if he is wary and tells him to rest,
1:21:34stay quiet, and wait for what is to
1:21:35come. In the next entry, 10 days later,
1:21:38Yung says he has rested and done what he
1:21:41could. Was that magic, a wish to force
1:21:43things? He asks. These mysterious
1:21:46preparations seem like magic to Yung,
1:21:48but again, they appear to be a
1:21:49deliberate muddling of Masonic ritual
1:21:51and the accompanying teachings in order
1:21:53to create an atmosphere of confusing
1:21:55nonsense. The Kabiri and the laying of
1:21:57stones are discussed by Pike who says
1:21:59that they were thought to be the same as
1:22:01the gods of Britain who were worshiped
1:22:03by the Druids. Their worshippers, he
1:22:05said, were builders and their temples
1:22:07were enclosures of unhorned stones
1:22:09similar to the stone circles of Britain.
1:22:11Wheat growing from the mud also relates
1:22:13to the Kabiri as described in ROS and
1:22:15dogma alongside their role as protectors
1:22:18of sailors and ships. The Kabiri were
1:22:20gods of fertility and agriculture. Pike
1:22:23notes that the goddess series was one of
1:22:25four deities worshiped at Samothrace. He
1:22:28notes that masonry has preserved the ear
1:22:29of wheat as a symbol in relation to both
1:22:31series and Pesphanany who were goddesses
1:22:34who brought the civilizing effects of
1:22:36agriculture to men to soften their
1:22:38savage and ferocious manners. Yung sooul
1:22:40question have you money on you? An
1:22:43instruction to put it away recalls the
1:22:45preparation of the masonic candidate.
1:22:47Prior to his initiation, the candidate
1:22:49is told to divest himself of any medals,
1:22:51including money, in order to enter the
1:22:53holy temple, symbolizing that a man's
1:22:55wealth plays no role in Freemasonry. In
1:22:58the third degree, a bell is struck to
1:22:59represent midnight or low 12 when the
1:23:02Masonic hero Hiram was murdered. The
1:23:04instruction to find water and drink
1:23:06relates to the Samothracian mysteries
1:23:08where the Cabiberian candidate was made
1:23:10to drink from two fountains. the one
1:23:13called lethy oblivion and the other
1:23:16namosin memory so that he lost the
1:23:19recollection of all his former crimes
1:23:21and preserve the memory of his new
1:23:23instructions and vows. This excerpt
1:23:26should suffice for our current purposes
1:23:28here. If you want us to make a
1:23:30documentary on the red book and black
1:23:31books, let us know in the comments.
1:23:33Outside of Christianity, one nostalgic
1:23:35memory would be of importance to you.
1:23:37His mother had read to him an
1:23:39illustrated children's book on different
1:23:41religions. This book contained brightly
1:23:43colored images of Brahma, Vishnu, Shiva
1:23:46and many other deities with which he had
1:23:48a great fascination. Through his
1:23:50mother's side, there was another
1:23:51essential influence on Yung, his
1:23:53maternal uncle, a Protestant pastor at
1:23:56St. Alburn's in Basil, who was the only
1:23:59one in his family that encouraged him to
1:24:00go deeper into his intellectual
1:24:02pursuits. When Yung was 16 years old, he
1:24:05started devouring books. He was
1:24:07desperate for knowledge because his
1:24:08parents refused to ever discuss any
1:24:11general ideas at home and so his uncle
1:24:13became a major guiding light for young
1:24:15Carl. Through him he became familiar
1:24:18with Plato, Aristotle, Kunt and
1:24:20Schopenhau. He was ridiculed by the
1:24:22other students at school when he
1:24:24mentioned these names full of newfound
1:24:26confidence. His few friends referred to
1:24:28him as father Abraham which to his
1:24:30classmates sounded as if he felt like he
1:24:32was from another time. This is embodied
1:24:34by Yung as a young man. He would often
1:24:36view himself as someone who is not in
1:24:38the right time. For example, oftentimes
1:24:40unconsciously writing the date 1786
1:24:43instead of 1886. Each time he made this
1:24:46mistake, he was overcome by a feeling of
1:24:48inexplicable nostalgia.
1:24:51Jung tells the red one in the red book.
1:24:53But I must say to you for the sake of
1:24:55truth that I neither really belong to
1:24:57this time nor to this place. A spell has
1:25:00banished me to this place and time for
1:25:03ages. I am really not who you see before
1:25:06you. Frank Mclin notes that Yong's
1:25:08number two personality seems to be by
1:25:11description extremely similar to Gerta.
1:25:13The canard that he was descended from
1:25:15him made an impact and the description
1:25:17of number two suggests that he might
1:25:19even be Gerta. It is certain Jung always
1:25:23took his inspiration from the past
1:25:24rather than the future. He disliked the
1:25:2720th century and felt that the spiritual
1:25:29home was the 18th where German idealism
1:25:32and classicism and even the romantic
1:25:34movement provided a world of order and
1:25:36stability symbolized by names such as
1:25:39Gerta, Schilla, Helderin, Novales, Kant
1:25:42and Libnits and their 19th century
1:25:45epigans Hegel, Fisha, Shelling and
1:25:48Schopenhau. Gutter, as his own quote
1:25:50proved earlier, built his worldview in a
1:25:52very similar fashion to Jung. Or perhaps
1:25:56one could suggest that Jung might have
1:25:58fashioned his worldview to be in the
1:26:00likeness of Gertus. One time, Jung felt
1:26:02a sense of nostalgia from an ancient
1:26:04carriage. The fascination with the
1:26:07important old man in the 18th century is
1:26:10worth examining. Jung says that he wore
1:26:12buckled shoes and a white wick and drove
1:26:15in a high-slung fly. On one occasion, an
1:26:18ancient carriage drove past the house in
1:26:21Kleinhingan, and Yung had a deja vu
1:26:23sensation, as if the carriage came from
1:26:27my times. Is this ancestral memory, or
1:26:30is it perhaps just wishful thinking?
1:26:32There are more events and details for us
1:26:34to go over to arrive at a clearer
1:26:36understanding of who Yung actually was.
1:26:39Some of them funny and others quite
1:26:41weird in nature. Jung's awkward
1:26:44relationship with Christianity developed
1:26:46in curious ways when he was young. One
1:26:49day, he walked home after school. And in
1:26:51that moment, seeing how amazing and
1:26:52beautiful the world is. And realizing
1:26:54that it was created by the creator, he
1:26:56felt love. He imagined a great cathedral
1:26:59in gold. And above it was, and he
1:27:01stopped. He couldn't think about it. He
1:27:04had to resist. The worst sin of all is
1:27:06to blasphem against the Holy Spirit. And
1:27:08he didn't want to be plunged into hell.
1:27:09In his autobiography, Memories, Dreams,
1:27:11and Reflections, Jung follows up on how
1:27:13much this incident, which we are about
1:27:15to quote, tormented him, disturbing his
1:27:18sleep and pondering on the mystery of
1:27:20sin regarding the first parents, Adam
1:27:22and Eve. He had concluded that God had
1:27:24wanted him to think these thoughts and
1:27:26that it was a test from God. I thought
1:27:28it over again and arrived at the same
1:27:30conclusions. Obviously, God also desires
1:27:32me to show courage. I thought, if that
1:27:34is so, and I go through with it, then he
1:27:37will give me his grace and illumination.
1:27:40I gathered all my courage as though I
1:27:42were about to leap forth with into
1:27:44hellfire, and let the thought come. I
1:27:47saw before me the cathedral, the blue
1:27:49sky. God sits on his golden throne high
1:27:52above the world, and from under the
1:27:54throne, an enormous turd falls upon the
1:27:57sparkling new roof, shatters it, and
1:27:59breaks the walls of the cathedral of
1:28:00sunder. So that was it. I felt an
1:28:02enormous, indescribable relief. Instead
1:28:05of the expected damnation, grace had
1:28:07come upon me, and with it an unutterable
1:28:10bliss such as I had never known. I wept
1:28:13for happiness and gratitude. The wisdom
1:28:15and goodness of God had been revealed to
1:28:17me now that I had yielded to his
1:28:19inexraable command. It was as though I
1:28:22had experienced an illumination. This
1:28:24might seem as a kind of wish fulfillment
1:28:26for the destruction of organized
1:28:28Christianity. Some even interpret it as
1:28:31the smiting of Yahweh of the Old
1:28:33Testament over the gentle Jesus of the
1:28:35New. To Jung, it felt like his father
1:28:37was steeped in theological darkness.
1:28:40While he, in his view, had understood
1:28:42the true will of God. Jung felt that he
1:28:44was obedient to God's will and defied
1:28:46the traditional view of religion as the
1:28:49turd was disgusting and gross. In his
1:28:51view, it had told him that God covers
1:28:53not only the light but also the dark.
1:28:55That God wants his creations to sin.
1:28:58This appears to foreshadow Yung's later
1:29:00work, Answer to Job, in so far as it
1:29:02deals with God's supposed dark side and
1:29:04motivations behind making Job suffer.
1:29:07This understanding of God had made Jung
1:29:09feel like he was admitted into the band
1:29:11of the elect. He was the chosen one.
1:29:13Anytime his family talked about
1:29:14religion, he would sit quietly,
1:29:16convinced none of them knew anything
1:29:18about God's true secrets. Frank
1:29:21McClennon in Yung's biography references
1:29:23Jung's letters to Freud, suggesting that
1:29:25around the age of 18, he had a troubling
1:29:28sexual experience with a friend of his
1:29:29father's, a man he had once woripped.
1:29:33Jung alludes to this formative sexual
1:29:35encounter in the Freud/ Jung Letters on
1:29:38page 95. I have a boundless admiration
1:29:41for you, both as a man and as a
1:29:42researcher. My veneration for you has
1:29:44something of the character of a
1:29:46religious crush. Though it does not
1:29:48really bother me, I still feel it is
1:29:49disgusting and ridiculous because of its
1:29:52undeniable erotic undertone. This
1:29:54unabonable feeling comes from the fact
1:29:56that as a boy, I was the victim of a
1:29:58sexual assault by a man I once woripped.
1:30:00In the biography, Mcclin expands on this
1:30:02further. His first sexual experience
1:30:05also took place in a sense under his
1:30:07father's eegis. For when Jung was 18, he
1:30:09was seduced by a male friend of his
1:30:11father's. We know little about this
1:30:13incident other than that the seducer was
1:30:15a man he had once idolized and that the
1:30:17experience left Jung with a personal
1:30:18horror of sexuality. This sexual
1:30:20assault, though Jung only mentioned this
1:30:22once in this correspondence with Freud,
1:30:25appears to have left a haunting
1:30:26psychological imprint on him. Regarding
1:30:29Yung's sexuality, as it pertains to his
1:30:31psychological theories, later in life,
1:30:33he had relations with a certain Zabina
1:30:35Shpiran. Zabina Nicole Shpirin 1885 to
1:30:401942 was born into a wealthy Jewish
1:30:43family in Rustoon Russian Empire. She
1:30:46traveled thus her friendship with Yung
1:30:48Freud and others. She was in succession
1:30:51the patient then student then colleague
1:30:53of Kgusty with whom she had an intimate
1:30:56relationship during 1908 till 1910 as
1:31:00documented in their letters and diaries
1:31:02from the time. She also met,
1:31:04corresponded with, and had a colleial
1:31:06relationship with Sigman Freud. Frank
1:31:08Mcllin writes, "Young, for his part,
1:31:10became aware of a neurosis in himself,
1:31:12which he termed a Jewish complex. It
1:31:15will be remembered that one of the ploy
1:31:16Helena Price used to make herself more
1:31:19attractive to him was to pretend to have
1:31:22Jewish ancestry, almost as though she
1:31:24uncannily intuited this peculiarity in
1:31:27Yung's psyche. Using the Yungian theory
1:31:29of compensation, one might be tempted
1:31:31[music] to interpret the Jewish complex
1:31:34as compensation for Jung's perennial
1:31:36unconscious antagonism towards Jewish
1:31:39males. Whatever the explanation, there
1:31:41can be no doubting that the young Carl
1:31:43Gustaf was pretty naturally attracted to
1:31:46Jewish women. Not only was there to be
1:31:49another infatuation in 1907, but in one
1:31:52of his association tests on Yung
1:31:54uncovered such a complex and Yung
1:31:56himself wrote up the story of the love
1:31:59of a Christian doctor for a Jewish girl,
1:32:01a disguised narrative of his own
1:32:03experience with Shpiran. Yung was
1:32:05Sabina's first love and she never really
1:32:08got over him. With hindsight, traces of
1:32:10it can be discerned in Yung's letters to
1:32:12Freud. On 10 October 1907, he referred
1:32:15to a lady who was making him the object
1:32:17of her sexual fantasies. And on 15th
1:32:20February 1908, Jung broke a 3-week
1:32:22silence to apologize for being a bad
1:32:25correspondent, pleading a recent attack
1:32:27of the flu and a complex connected with
1:32:30his family. This complex may well have
1:32:33been the Zeke freed complex that so
1:32:35exercised Yung and Spiel in 1907 to 1908
1:32:39at their various trrists in his office,
1:32:41her flat out in the countryside. By
1:32:441908, Spiel was obsessed with having a
1:32:46child by Jung, a heroic male offspring
1:32:50to be named Ziggfrieded. A paper she
1:32:52published in 1911 analyzing the
1:32:55Ziggfried motive seemed to suggest that
1:32:57she and Yung were cast in the role of
1:33:00the incestuous Zigg Linda and Ziggmund.
1:33:02The women surrounding Yung seemed to
1:33:04have had a hard time considering his
1:33:07openly promiscuous nature as is apparent
1:33:10with Sabina Spirin. In the first place,
1:33:12she could not decide whether her
1:33:14ultimate desires were physical or
1:33:16symbolic. Secondly, she was uncertain
1:33:19how much reliance to place on Yung, for
1:33:21she was by no means his only mistress.
1:33:24Her letters and diaries are full of
1:33:26details of young women, patients, and
1:33:29students clustering admiringly around
1:33:31Yung and vying for his favors. Whilst
1:33:34Jung was married to Emma Yung, he would
1:33:36have his longtime mistress and former
1:33:38patient, Antonia Tony Wolfe, visit him
1:33:40in his marital home whenever he wanted,
1:33:43frequently appearing in public with her
1:33:45and taking her on trips abroad. He
1:33:47referred to Tony as his other wife.
1:33:50Because of his mother complex, Jung
1:33:52placed any woman he married in an
1:33:54impossible position, as he himself
1:33:57realized. A mother's boy, if he avoided
1:34:00homosexuality, would almost inevitably
1:34:03marry a girl obviously inferior to his
1:34:06mother or a female tyrant who would tear
1:34:08him away from his mother. To sum up,
1:34:11Jung regarded himself as doomed to
1:34:13promiscuity because of his mother, but
1:34:16at the same time, some part of him
1:34:17despised his wife for not being strong
1:34:20enough to destroy Emily Jung's hold over
1:34:22him. He consistently argued for free
1:34:25love. To Freud, he put it more bluntly,
1:34:27stating unequivocally that the
1:34:29prescription for a happy marriage was a
1:34:32license to be unfaithful. Emma's
1:34:34impossible position can be gauged when
1:34:37it is realized that Jung added the
1:34:39further requirement that the wife should
1:34:41bear all without jealousy under pain of
1:34:45incurring overt contempt. For it was a
1:34:48dogma of Yung's that jealous women did
1:34:51not really love their husbands.
1:34:53Regarding his father figure, Paul
1:34:55Youngung's life unfortunately wouldn't
1:34:56last too long as Carl witnessed his
1:34:59father's death in 1896
1:35:01on the 28th of January when he was only
1:35:04one year into his medical studies. Jung
1:35:07noted that his father's suffering and
1:35:09death was an imitation of Christ. One
1:35:11could suggest that Jung's career seems
1:35:13to be the reconciliation of his father's
1:35:15struggle with God. And thus, he appeared
1:35:18to some at the end of his life to embody
1:35:21more of a theologian than a
1:35:22psychologist. The greatest burden a
1:35:25child must bear is the unlived life of
1:35:27the parents.
1:35:29The following days were gloomy and
1:35:30painful, and little of them has remained
1:35:32my memory. Once my mother spoke to me
1:35:36owed to the surrounding heir in her
1:35:37second voice and remarked, "He died in
1:35:40time for you." Which appeared to mean,
1:35:43"You did not understand each other and
1:35:45he might have become a hindrance to
1:35:47you." It is important to note that later
1:35:49in his career, Jung's attitude toward
1:35:50Christianity did change, though he never
1:35:53fully identified with it. We'll go over
1:35:54this later in the video as well. He
1:35:56seems to be more pro-Christian in his
1:35:58work, Psychology and Western Religion.
1:36:00In a recent documentary CJ Yung on
1:36:02Alchemy, his own great-grandson Thomas
1:36:04Fischer and many Yians which were
1:36:06directly connected to him present a
1:36:09comprehensive understanding of Yung's
1:36:10library and some more hidden aspects of
1:36:13his life. Jung wants to change religion
1:36:15from faith to nosis.
1:36:20Young studied a wide variety of
1:36:22subjects, but his primary interests were
1:36:25alchemy and nosis. And through those
1:36:27subjects he arrived at one very
1:36:29mysterious deity, the one above all. A
1:36:33Braasis beggetth truth and lying, good
1:36:36and evil, light and darkness, in the
1:36:38same word and in the same act. The power
1:36:40of Arais is twofold. [music]
1:36:42But ye see it not because for your eyes
1:36:45the waring opposites of this power are
1:36:47extinguished. Klong, the seven sermons
1:36:50to the dead. Yung attributed the seven
1:36:52sermons to the dead to basil in
1:36:55Alexandria. a second century Gnostic.
1:36:57Though Young did not attribute this work
1:36:59to himself, we can certainly suggest
1:37:01that here Jung's attempt to reinterpret
1:37:05together [music] with its deities,
1:37:06incorporating them into his very own
1:37:09model becomes apparent. Although calling
1:37:11Yong a Gnostic is a little reductive, he
1:37:14does weave together many traditions in
1:37:16similar ways to how the early Christian
1:37:18Gnostics did. He is recognized to be one
1:37:21of the first to take the Gnostics
1:37:23seriously and noted as one to lay out
1:37:25the groundwork in the intellectual
1:37:27landscape of the time. Only as recent as
1:37:302009 did we get access to his hidden
1:37:33work, The Red Book. This collection of
1:37:35writings that he started to work on in
1:37:371914, very early into his career, is the
1:37:41closest we get to having a clear outline
1:37:43of his true beliefs and self. Only in
1:37:46analysis of this book do we get to use
1:37:49the term metaphysics. Yung sitting in
1:37:52his home one day the air was very filled
1:37:54with something like a storm was going to
1:37:56happen. Heard a bell ring and a voice,
1:37:59"We are the dead who entered Jerusalem."
1:38:02And so he recorded the seven sermons to
1:38:05the dead which were supposedly dictated
1:38:07to him. His confrontation with the
1:38:09unconscious took 3 days. There is
1:38:11significance to the fact that the
1:38:13sermons are seven in number. Of course,
1:38:16the seven spheres of the Gnostics come
1:38:18to mind. Alfred Ree, a great Yungian,
1:38:21states that Yung discovered the name
1:38:23Abraasis in a monograph by Albertch
1:38:26Dietrich, which can be found in Yung's
1:38:28library. It is also highly possible that
1:38:30he was aware of what Richard Writenstein
1:38:33whom he held in high esteem had written
1:38:35on the issue in his book Poandries in
1:38:381904, of which Yung also possessed a
1:38:41copy. As Alfred Ree is renowned within
1:38:44the Yungian society, we can take his
1:38:46statements particularly seriously. He
1:38:48began analysis with Marie Louise von
1:38:51France, a very close associate of Yung.
1:38:54Now, who is the historical Abraasis?
1:38:57Long before Yung, Abrais was a name
1:38:59flowing through the underground currents
1:39:01of religion and magic. Known in Gnostic
1:39:04Christianity as the great archon,
1:39:06Abraasis is a cosmic ruler, a name
1:39:08associated with time and the
1:39:10architecture of the heavens. The name
1:39:12appears in texts such as the holy book
1:39:15of the great invisible spirit and the
1:39:18apocalypse of Adam. In later occult
1:39:20traditions, Abraasis is remembered in
1:39:22strange ways such as being related to
1:39:24Christ in some [music] in others with
1:39:26Satan and esoterically for example in
1:39:28Freemasonry as a mystic word designating
1:39:32God as manifested or the aggregate of
1:39:34his manifestations. Albert Pike writes
1:39:37in morals and dogma these personified
1:39:40attributes of deity in the theory of
1:39:42basilities where the firstborn noose or
1:39:45mind from it emanates logos or the word
1:39:48from it finesis intellect from it Sophia
1:39:52wisdom from it dunamis power and from it
1:39:56daiosune righteousness to which latter
1:39:59the Jews gave the name of Irene peace or
1:40:02calm the essential characteristics of
1:40:05divinity and harmonious effect of all
1:40:08his perfections. The whole number of
1:40:10successive emanations was 365
1:40:13expressed by the Gnostics in Greek
1:40:15letters by the mystic word abraasis.
1:40:18Thought or intellect noose united itself
1:40:21by baptism in the river Jordan with the
1:40:23man Jesus servant Diaconos of the human
1:40:27race but did not suffer with him. And
1:40:29the disciples of Basilities taught that
1:40:32the noose put on the appearance only of
1:40:34humanity and that Simon ofSirene was
1:40:37crucified in hisstead and ascended into
1:40:39heaven. Basilities held that out of the
1:40:41unrevealed God who is at the head of the
1:40:43world of emanations and exalted above
1:40:46all conception or designation were
1:40:48evolved seven living self-subsistent
1:40:51everactive hypothesized powers. Abraasis
1:40:55belongs to ancient times where religion,
1:40:57cosmology, and magic were not yet
1:40:59divided. When names had power, their
1:41:01numbers had metaphysical significance
1:41:03and the divine was in some circles not
1:41:06seen as morally simple. To the basilian
1:41:08gnostics, he does not represent pure
1:41:11good or pure evil, but the totality of
1:41:13emanations. He is for them the hidden
1:41:16principle that contains the opposing
1:41:18principles within himself. The Gnostics
1:41:20worshiped Abraasus under the symbol of a
1:41:23lionheaded serpent. However, he was not
1:41:26just a deity, but the polymorphice world
1:41:28spirit permeating the fabric of
1:41:30existence. Described as being the ruler
1:41:33of the first heaven, Abraasis presides
1:41:35over the cycles of birth, death, and
1:41:37resurrection. This matters even at just
1:41:40a symbolic level, as Abraas is tied to
1:41:43transformation. A quote by Alistister
1:41:45Crowley in the book of Thoth describes
1:41:47that early astronomers calculated the
1:41:49sun took 360 days to go around the
1:41:52zodiac. A closely guarded secret of the
1:41:54learned which was concealed in the
1:41:56divine name Mithras which adds up to
1:41:59360. He then states better observation
1:42:02showed 365 days to be more accurate. So
1:42:06they decided to call it a Braas which
1:42:08adds to 360.
1:42:10The adding that's referenced being the
1:42:12Greek numerological values of the
1:42:14letters to the Gnostics. Abraasis came
1:42:16to symbolize 365 heavens, 365 cosmic
1:42:20powers, 365 days of the year. In other
1:42:23words, time and the entire cosmic order.
1:42:26Additionally, the name has been
1:42:28speculated to come from Hebrew. The
1:42:30theory being that the word is of the
1:42:32same root as the famous saying
1:42:33abracadabra. In that interpretation, the
1:42:36name becomes associated with protection,
1:42:39healing, and the driving away of evil.
1:42:41The name Abraasis circulated within
1:42:43certain cults and societies and was
1:42:45already ambiguously interpreted to be a
1:42:48god name, magical formula, cosmic
1:42:51principle, and esoteric symbol before
1:42:53Yong concerned himself with it. Arais is
1:42:56not easily reducible to one thing, being
1:42:59not only one side of the cosmic drama,
1:43:01but containing the opposites within
1:43:03himself. Abraasis is a figure of union.
1:43:06In 1932, Yong commented on Abraas, the
1:43:09Gnostic symbol Abraas, a madeup name
1:43:12meaning 365.
1:43:14The Gnostics used it as the name of
1:43:16their supreme deity. He was a time god.
1:43:19Just as this archetypal world of the
1:43:21collective unconscious is exceedingly
1:43:23paradoxical, always yay or nay. That
1:43:26figure of Araus means the beginning and
1:43:29the end. It is life and death.
1:43:31Therefore, it is represented by a
1:43:33monstrous figure. It is a monster
1:43:35because it is the life of vegetation in
1:43:38the course of one year, the spring and
1:43:40the autumn, the summer and the winter,
1:43:42the yay and nay of nature. So, Abraasis
1:43:44is really identical with the demiorgos,
1:43:47the demiurge, the world creator. And as
1:43:49such, he is surely identical with the
1:43:52perushia or with Shiva. Young notes that
1:43:54Braxus is the god of frogs. The god of
1:43:57the frogs or toads. The brainless one is
1:44:00the union of the Christian God with
1:44:02Satan. In his later writings, Young
1:44:04argued that the Christian god image was
1:44:06one-sided in that it left out the factor
1:44:09of evil. The most famous visual
1:44:11representation of Araus appears on
1:44:13ancient amulets and magical stones
1:44:16depicted with a rooster's head, human
1:44:18torso, and serpent legs with hands
1:44:20wielding a whip and a shield. The
1:44:23rooster is a solar image, one who
1:44:25announces awakening. The human torso
1:44:27represents the in between, a mediator,
1:44:30meeting point between the realms. His
1:44:32serpentine lower body pulls him downward
1:44:34into the underworld into instinct,
1:44:36transformation, death, and rebirth. The
1:44:39shield suggests defense, protection,
1:44:41containment, and the whip suggests
1:44:43motion, force, and command. In one
1:44:46symbol, Abraasis unites heaven and
1:44:48underworld, consciousness and instinct,
1:44:51force and protection, spirit and matter.
1:44:54The hybrid form, rooster, human serpent,
1:44:56is important. Hybrid figures appear at
1:44:59thresholds between worlds. So, not only
1:45:01does Abraisa stand between worlds, but
1:45:03states conscious and unconscious,
1:45:06persona and shadow. In that sense, he is
1:45:08not merely a god image, but a symbol of
1:45:10transformation itself. Yong's entire
1:45:13psychology is concerned with exactly
1:45:15this kind of threshold. When Yung
1:45:17encounters Arais, he recognizes him as
1:45:20something living and real, something
1:45:22that expresses a truth that Christianity
1:45:24could not contain for Yung because
1:45:27Christianity had split reality into two,
1:45:30God and devil, good and evil. Jung
1:45:32understood Abraasis as terrible not
1:45:35merely in the sense of horror but in the
1:45:37older sense of awe inspiring and
1:45:39overwhelming exceeding moral and
1:45:41rational categories. Young writes about
1:45:44this idea in his answer to Job. He says
1:45:46something that all intellectual
1:45:48opponents of Gnostics like the
1:45:49Plleonists and the Christians would
1:45:51condemn. God is not good. His position
1:45:54goes like this. God is beyond and
1:45:56recognized in both good and evil.
1:45:59Whereas the Christian or platonic answer
1:46:01is God is beyond but recognized in the
1:46:04good. In answer to Job, Yung writes that
1:46:07through Job's suffering, Yahweh is
1:46:09brought into a moral confrontation with
1:46:11himself, an epiphany/ awakening. That
1:46:14while he is the creator of the human
1:46:16pain he authored, he hasn't felt it
1:46:19himself. Yong is suggesting that because
1:46:21Yahweh inflicts suffering without
1:46:23undergoing it, there is apparently an
1:46:25imbalance in him, leading Yung to
1:46:27propose that Yahweh must come to know
1:46:29suffering directly. From this, Yong
1:46:31develops the idea that the incarnation
1:46:34of Christ represents a continuation of
1:46:36this process. God entered into human
1:46:39limits in order to experience what he
1:46:41had supposedly done unto others. He
1:46:44writes, "Yahweh must become conscious of
1:46:47his own darkness. Then through Abraasis
1:46:50that thought continues further. Abraasis
1:46:52is a god who is difficult to grasp. His
1:46:55power is greatest because man does not
1:46:57see it. From the sun he draws the sum
1:47:00bonum. From the devil the infinum
1:47:02maralum. But from abraasis life
1:47:05altogether indefinite. The mother of
1:47:07good and evil. Carl Yung.
1:47:10Abraasis as we mentioned earlier appears
1:47:13in Yung's seven sermons to the dead. The
1:47:16text Yung claimed was not written but
1:47:18mystically received and later became
1:47:21part of the red book. Abraasis is the
1:47:23god whom is difficult to know. His power
1:47:25the greatest because man perceiveth it
1:47:28not. Carl Jung the seven sermons to the
1:47:30dead. The red book is clear and
1:47:32exclaiming Abraasis as Lord. This is the
1:47:35one God of this one man. This is his
1:47:38world his pleoma his divinity. In this
1:47:42world, man is Araus, the creator and
1:47:44destroyer of his own world. This star is
1:47:47the god and the go of man. This is his
1:47:50lone guiding god. In him man goes to his
1:47:54rest. Toward him goes the long journey
1:47:56of the soul after death. In him
1:47:58everything that man withdraws from the
1:48:00greater world shines respendantly. To
1:48:03this one god man shall pray. In order to
1:48:06understand how even without his
1:48:08admission of his god being Abraasis, he
1:48:10is mirrored in Jung's psychology, we
1:48:13should move to his system directly. The
1:48:15self represents psychic totality. It
1:48:17includes ego, shadow, animma/animus, and
1:48:20the personal and collective unconscious.
1:48:22Abraasis represents the self because he
1:48:25is a symbol of totality. For Yung, God
1:48:28equals the self and Abraas equals the
1:48:31self symbolized. By God, he means the
1:48:34imo day. God image which is the primary
1:48:37archetype within the collective
1:48:38unconscious. Knowing this now we can see
1:48:41how Arais solved one of Yong's biggest
1:48:43personal theological issues with
1:48:45Christianity. With this view, Abraasis
1:48:48would represent the psychological forces
1:48:49that drive individuation. Thus, it
1:48:52becomes apparent that Yung was not
1:48:53simply a psychologist but also a mystic,
1:48:56a modern gnostic. At the hidden center
1:48:59of his metaphysics, Abraasis, the god
1:49:02beyond good and evil.
1:49:06In order to uphold his reputation within
1:49:08the scientific community, built on what
1:49:10was presented as empirical research,
1:49:13Jung could not afford to reveal his
1:49:15positions openly. Doing so would have
1:49:17risked being dismissed as some sort of
1:49:19schizophrenic mystic, someone perceived
1:49:21as having been led astray by the
1:49:24illusions of spiritualism.
1:49:26Yung himself was aware of this danger.
1:49:28He once warned that there are many
1:49:30metaphysical traps in the study of the
1:49:32occult. If one studies the occult with
1:49:34the wrong attitude, one can get
1:49:36infected. For this whole field is full
1:49:38of metaphysical traps. Though which one
1:49:40can fall, disappear as into an obliet,
1:49:44and become the astrologer, the
1:49:45theosophist, or the black magician.
1:49:48However, it must be noted that despite
1:49:50Jung not wanting to be identified with
1:49:51such ties, he possessed a multitude of
1:49:54strange ties to people with such titles.
1:49:56One of these influences being the famous
1:49:58theosophist GRS me. It is said that Yung
1:50:01was in possession of several of his
1:50:02books. Many sources claim about 18 of
1:50:05his works. GRS me was Helena Bavatzki's
1:50:07secretary and later became a leading
1:50:09figure associated with the philosophical
1:50:11society. Me's work appears to echo in
1:50:14Jung's later psychology, particularly in
1:50:16the concept of individuation. Jung not
1:50:19only owned a significant number of me's
1:50:21books, but also cited him in his own
1:50:23writings. Of course, he used many of the
1:50:26reoccurring esoteric terms like for
1:50:28example nosis to express a kind of
1:50:31psychological knowledge derived from the
1:50:33unconscious. Jung psychological language
1:50:36does naturally overlap with esoteric
1:50:38traditions that me had studied and
1:50:40popularized. Additionally, both me and
1:50:42Jung were connected to the intellectual
1:50:44and spiritual forum known as the
1:50:46Areronos conference near founded in 1933
1:50:50by ogre fro captain. Jung was a central
1:50:52figure in the Areronos conferences held
1:50:55near the Monte Vereta commune, a hub for
1:50:57Bohemian and oult groups, including one
1:50:59that Alistister Crowley influenced in
1:51:01the early 1900s, the Auto Tempmply
1:51:04Orientis or Otto Lodge in Escona. The
1:51:07Monte Vereta or mountain of truth
1:51:09founded in 1900 often experimented in
1:51:12subjects such as feminism and nudism.
1:51:14Many notable personalities were involved
1:51:16such as Herman Hess and other Dias and
1:51:19dancers, psychologists and theosophists
1:51:22including Rudolfph Steiner. Even Lenin
1:51:24and Trosky were visitors as noted in
1:51:27transhumanism by David Livingstone. The
1:51:29dominant figure at Escona was Dr. Otto
1:51:31Gross, a student of Freud and a friend
1:51:33of Carl Jung. He was due to his rather
1:51:36interesting views on paganism and
1:51:38feminism largely ostracized in
1:51:41psychoanalytical circles. He wanted to
1:51:43revive the cult of the pagan goddess
1:51:45through sexual revolution and orgy to
1:51:48finally bring about a sexual utopia or
1:51:50golden age. This line of thinking was
1:51:52inspired by niche Freud and the like
1:51:54mainly taken from their philosophy and
1:51:56psychological theories. His key motto
1:51:59was taken from Niche repress nothing.
1:52:02Gross was described by Freud's English
1:52:04disciple Ernest Jones as the nearest
1:52:06approach to the romantic ideal of a
1:52:08genius I have ever met. And he also
1:52:10illustrated the supposed resemblance of
1:52:12genius to madness. For he was suffering
1:52:14from an unmistakable form of insanity
1:52:17that before my very eyes accumulated in
1:52:19murder, asylum, and suicide. Jung
1:52:21claimed his entire worldview changed
1:52:22when he attempted to analyze Gross and
1:52:24particularly had the tables turned on
1:52:26him. In a letter to Freud, Jung wrote,
1:52:29"Dr. Gross tells me that he puts a quick
1:52:31stop to the transference by turning
1:52:32people into sexual immoralists. He says
1:52:34the transference to the analyst and his
1:52:36persistent fixation are mere monogamy
1:52:39symbols and as such symptotomatic of
1:52:41repression. The truly healthy state for
1:52:43the neurotic is sexual immorality. Hence
1:52:45he associates you with niche.
1:52:48Regarding Crowley, Theodor Royce who had
1:52:50initiated Alistister Crowley into the
1:52:52Otto in 1910 in the following years
1:52:54established a lodge for said order in
1:52:56Escona. There he performed Crowley's
1:52:58Gnostic mass and arranged readings of
1:53:00his poetry. Just where all of these
1:53:02influential thinkers, including Jung,
1:53:04came to question sexuality and its
1:53:06repression. Crowley's motto, do what
1:53:09thou wilt, seems like a natural
1:53:11conclusion to Gross's repress nothing.
1:53:13Thus, whether there was any direct
1:53:15contact or not, the Otto and the members
1:53:17of the Areronos conferences shared this
1:53:19kind of sexual conclusion and went on to
1:53:21shape the world accordingly. From fMA to
1:53:24analytical psychology may seem a great
1:53:26leap, but Crowley was an early reader of
1:53:28Jung. In 1919, there were two books that
1:53:31helped him write a formidable treaties
1:53:33of some 45,000 words. These were Sir
1:53:36James Fraser's The Golden Bow. These
1:53:39were Sir James Fraser's The Golden Bow
1:53:41and Carl Jung Psychology of the
1:53:43Unconscious. What appealed to the great
1:53:44magician about Jung's work? Crowley was
1:53:46not a fan of psychoanalysis, but by the
1:53:48end of 1916, he was writing in the
1:53:51America edition of the Vanity Fair. We
1:53:53ought not to be surprised that Dr. Jung
1:53:54of Zurich balked at some of Freud's
1:53:57conclusions. Instead of relating will to
1:53:59sex, he related sex to will. Thus, all
1:54:02unconsciously, he has paved the way for
1:54:04a revival of the old magical idea of the
1:54:07will as the dynamic aspect of the self.
1:54:09Each individual, according to the
1:54:11initiates, has his own definite purpose
1:54:13and assumes human form with its
1:54:15privileges and penalties in order to
1:54:17execute that purpose. This truth is
1:54:19expressed in magical language by the
1:54:21phrase every man and every woman is a
1:54:24star. Although this is noteworthy when
1:54:26discussing a scona and its history, we
1:54:29are not implying that there are any
1:54:30direct relation there between Jung and
1:54:32the Otto. Anything of that nature stays
1:54:35open for investigation. Olga Cupdain,
1:54:38the founder of the Iranos conference,
1:54:40was deeply interested in the study of
1:54:42narcissism and was an avid reader of
1:54:44meat's writings and also played a key
1:54:46role in inviting both men to the early
1:54:48Aranos meetings. Although both declined
1:54:51her first invitation, the connection
1:54:52between their intellectual circles is
1:54:54clear, especially considering that
1:54:56Aranos later became strongly associated
1:54:58with Jung and the development of his
1:55:00psychological thought. By the end of
1:55:021915, Jung had acquired several books
1:55:05dealing withnosticism and at least three
1:55:07of them included major excerpts from the
1:55:09recently discovered writings of
1:55:10Hippolitus. Dr. notes two of these books
1:55:13as possible early sources used by Yung
1:55:15Wkang Schwitz documented agnosis and
1:55:19grsme fragments of a faith forgotten.
1:55:21Both texts were indeed important to Jung
1:55:24as I will explain below. But there is
1:55:26another book in Jung's library that
1:55:27should also be mentioned. Yung had meet
1:55:29Simon Maggus 1892 which quotes all of
1:55:33Hippolitus' extended commentary on Simon
1:55:35Maggus along with excerpts from his
1:55:37writings. Since Jung subsequently
1:55:39recognized his guide Filimon had once
1:55:41been Simon Maggas one surmises that he
1:55:43read this material with a focused
1:55:45personal interest. Forward to Alfredi
1:55:48the search for roots. Post Freud
1:55:51theories like the collective unconscious
1:55:52and archetypes after 1912 would have
1:55:55likely been inspired to a degree by
1:55:57meat's nosticism, hermeticism and mythic
1:56:00works such as pistopia 1896, fragments
1:56:04of a faith forgotten 1900 and thrice
1:56:07greatest Hermes 1906. Hermeticism is not
1:56:10something you choose. It is a destiny
1:56:13just as the ecclesia spiritualis
1:56:16organization but an electio. Kalyong to
1:56:19Hud Beni. Examining Jung's personal
1:56:22library, scholars note that a number of
1:56:24texts onnosticism were heavily annotated
1:56:26by him. One particularly striking
1:56:28example is documented diagnosis by
1:56:31Wolffgang Schulz. Schulz was also
1:56:33influenced by GRS me basing a lot of his
1:56:35work on the 1900's text by me, Fragments
1:56:38of a Faith Forgotten. The text contained
1:56:40essentially the same material as me, but
1:56:42often in greater detail and with a more
1:56:44psychologically astute commentary. Among
1:56:46Yung's library containing over 4,000
1:56:49volumes, relatively few contain
1:56:51extensive marginelia. As Jung usually
1:56:53limited himself to the occasional mark
1:56:55or underline. Yet in this work
1:56:58documented agnosis, the majority of
1:57:00pages were marked and underlined by
1:57:02Yung. The unusual density of these
1:57:04markings suggests that the text had a
1:57:06profound impact on him and may have
1:57:08played a key role in shaping how he
1:57:10interpreted his own inner experiences
1:57:12around 1915 when Yung was deeply engaged
1:57:15in the visions and psychological
1:57:17material that would later form the basis
1:57:19of his reflections on the unconscious
1:57:21and archetypes.
1:57:23Further evidence of Jung's true beliefs
1:57:25as they appear in the red book and their
1:57:27origin being innosticism can be found in
1:57:30his possession of grsme's book Simon
1:57:33Maggus. As Alfred Riby notes in the
1:57:36search for roots Carl Jung and the
1:57:38tradition of Nosis, this work contains
1:57:41extensive quotations from the early
1:57:43Christian writer Hippolitus of Rome
1:57:45concerning the teachings attributed to
1:57:47Simon Maggus. Jung remarks that the
1:57:49figure that appeared to him in his inner
1:57:51visions, the wise guide known as
1:57:53Filimon, seemed to be connected to or
1:57:55even be a continuation of Simon Maggus.
1:57:58Here, Jung's psychological experiences
1:58:00and symbolic figures appear to intersect
1:58:03directly with historical Gnostic
1:58:05traditions that he was simultaneously
1:58:07studying in scholarly works. In a
1:58:09conversation with Margaret Astroski Zak,
1:58:12a mutual friend of Jung and Herman Hess,
1:58:15Jung admitted that he had kept this
1:58:16secret knowledge, referring to his
1:58:18esoteric works, hidden for many years.
1:58:22This aligns with the antinomy between
1:58:24Yung's early career and his later
1:58:26writings where these ideas begin to
1:58:28surface more openly. He eventually
1:58:30brought aspects of this secret knowledge
1:58:32into the public sphere with works such
1:58:35as Ion. But as Gary Lackman notes in his
1:58:38biography, Jung the Mystic, Jung himself
1:58:40was uncertain whether he was allowed to
1:58:43reveal these ideas. It was only during a
1:58:46period of illness where he is said to
1:58:48have been struck with a kind of
1:58:49confirmation that he should. Through
1:58:52Herman Hess Jung encountered a key
1:58:54figure, the Chilean diplomat Miguel
1:58:57Surrano, who became widely known for his
1:59:00association with Nazi esotericism.
1:59:03Surrano emerged as a particularly
1:59:06interesting figure developing his own
1:59:08form ofnosticism influenced by
1:59:10philosophy and Nazi occultism. Surrano
1:59:13later wrote about the correspondence
1:59:15between Jung and Hess documenting
1:59:17aspects of their relationship and
1:59:19intellectual connection. What is
1:59:21especially notable about Sudano is his
1:59:24idea of the Hyperoreans as an opposition
1:59:26to the demiurge identified with Yahweh.
1:59:29Within this framework, the God of the
1:59:31Old Testament is interpreted not as a
1:59:33universal deity, but as a more limited
1:59:36particularized figure. What is striking,
1:59:38however, is that Jung had referred to
1:59:40himself as a Hyperorean in the Red Book.
1:59:42He reunites with Ammonius, a hermit whom
1:59:45he met in the desert, and exclaims, "I'm
1:59:48the Hyperorean stranger who visited
1:59:50you." This presents a strange
1:59:52synchronicity, especially when
1:59:53considered alongside his connection to
1:59:55Miguel Surano. Could this be mere
1:59:57coincidence or is there some level of
2:00:00influence at play? Perhaps in Richard
2:00:03Null's work, the Aryan Christ, the
2:00:05secret life of Carl Jung, null argues
2:00:08that Jung's thought was deeply layered
2:00:10with theosophy, sun worship, and folkish
2:00:14nationalism. However, Null himself is a
2:00:17controversial figure. He was once a
2:00:20follower of Jung, almost in a cultlike
2:00:23sense, viewing him as a kind of
2:00:25spiritual authority before later turning
2:00:28against him and accusing him of
2:00:30embodying the very role of a cult
2:00:32leader. Due to the shift, many unions
2:00:35dismiss Null's work as an attempt to
2:00:37discredit Yung, suggesting that he is
2:00:39grasping at connections in order to
2:00:41damage his reputation. A critique of
2:00:43null can be found in, for example, J.
2:00:45Sherry's Carl Gustaf Jung, avantgard
2:00:49conservative. But the question still
2:00:51remains, is there any truth to null's
2:00:53claims? Some of the ideas he points to
2:00:55are not entirely isolated. For example,
2:00:58the notion of Jung as a figure connected
2:01:00to the emergence of a new spiritual era,
2:01:02the so-called age of Aquarius, appears
2:01:05in multiple Yung biographies, including
2:01:07Carl Jung, the haunted prophet. These
2:01:09interpretations suggest that Jung played
2:01:11a role in advancing a worldview in which
2:01:14spirituality and the occult are
2:01:15reintroduced through psychological
2:01:17language, making the hidden aspects of
2:01:19reality more accessible and ultimately
2:01:22more normalized within modern thought.
2:01:24From this perspective, Jung's concept of
2:01:26the collective unconscious becomes more
2:01:28than a psychological theory, laying down
2:01:31a framework through which ancient
2:01:33symbolic and esoteric ideas can re-enter
2:01:36mainstream discourse. This raises a more
2:01:39unsettling question. Was Jung simply a
2:01:42psychologist or was he in some sense
2:01:44positioning himself as a kind of
2:01:45prophet? Even in his early life, Jung
2:01:48described experiences which suggest he
2:01:50had been uniquely illuminated as though
2:01:53he had been granted insight into the
2:01:55deeper mysteries of God through his own
2:01:58visions and dreams. In this question,
2:02:01the red book grants us some unfiltered
2:02:03insights.
2:02:04An entity of the dead urges Yung to
2:02:06start a church. She says, "There is no
2:02:09salvation without me. Why are you
2:02:11dreaming and hesitating?" Yung answers,
2:02:13"You see that I am blind and do not know
2:02:16where to begin." She replies, "It always
2:02:19begins with the neighbor. Where is the
2:02:21church? Where is the community?" Right
2:02:24after, Yung exclaims that he's not a
2:02:25prophet. Nonetheless, there is a
2:02:27continual theme of spirits preparing him
2:02:30to become a kind of prophet. The
2:02:32question is then, is this Jung's own
2:02:34unconscious driving him to become a cult
2:02:36leader, or are these real autonomous
2:02:39spirits driving Yung? Jung begins to
2:02:41appear as a kind of double figure,
2:02:44presenting himself as an empirical
2:02:45scientist while simultaneously engaging
2:02:48deeply with occult and esoteric
2:02:50material. To be fair, he is not entirely
2:02:52hiding this dimension of his work. So,
2:02:55it is not justified to frame him as evil
2:02:57in any way. Rather, what emerges is the
2:03:00impression that the man operated as an
2:03:03individual moving between scientific
2:03:05credibility and metaphysical
2:03:07exploration. This is one angle that
2:03:09gives rise to the idea of Jung as a kind
2:03:11of double agent. What is more
2:03:14unsettling, however, is the extent of
2:03:16his connections and influence beyond
2:03:18psychology.
2:03:22Young was associated with Alan DS who
2:03:25would later become the director of the
2:03:27CIA and was involved in overseeing
2:03:29projects such as MK Ultra. Their
2:03:32connection came through Mary Braftoft, a
2:03:34patient of Young and at the same time
2:03:36Dolls's mistress. She affectionately
2:03:38referred to Yong as a sex symbol. It was
2:03:41through Braftoft that Young created a
2:03:44case study on Dolls and that Dolls was
2:03:46introduced to Young's work. And so Carl
2:03:49Young became the psychiatrist to the CIA
2:03:51director's family. Again, the same
2:03:54director under which MK Ultra started.
2:03:56Later, when Alan Dole served as the
2:03:59United States top spy in continental
2:04:01Europe during World War II, he blatantly
2:04:04ignored Roosevelt's policy of
2:04:05unconditional surrender and pursued his
2:04:08own strategy of secret negotiations with
2:04:10Nazi leaders. The staggering sacrifice
2:04:13made by the Russian people in the war
2:04:15against Hitler meant little to Douls. He
2:04:17was more interested in salvaging the
2:04:19Third Reich's security apparatus, and
2:04:21turning it against the Soviet Union,
2:04:23which he had always regarded as
2:04:25America's true enemy. After the war,
2:04:28Douls helped a number of notorious war
2:04:30criminals escape via Nazi rat lines that
2:04:33ran from Germany down through Italy to
2:04:36sanctuary in Latin America, the Middle
2:04:38East, and even the United States. Ellen
2:04:41Douls outmaneuvered and outlived
2:04:43Franklin Roosevelt. He stunned Harry
2:04:45Truman, who signed the CIA into
2:04:47existence in 1947 by turning the agency
2:04:50into a cold war colossus, far more
2:04:53powerful and lethal than anything Truman
2:04:55had imagined. Eisenhower gave Doul's
2:04:58immense license to fight the
2:05:00administration's shadow war against
2:05:02communism. But at the end of his
2:05:04presidency, Ike concluded that Douls had
2:05:06robbed him of his place in history as a
2:05:09peacemaker and left him nothing but a
2:05:11legacy of ashes. Douls undermined or
2:05:14betrayed every president he served in
2:05:16high office. David Talbot, the devil's
2:05:19chessboard. Douls reportedly held
2:05:22Young's psychological insights in high
2:05:24regard to the point that Yong was
2:05:26assigned an OSS designation agent 488.
2:05:30On one occasion, Allen Doll seems to
2:05:32have hinted at Yong having contributed
2:05:34to Allied intelligence efforts during
2:05:36the World War II by leaking information.
2:05:38It is important to note that such claims
2:05:40remain debated, though did say nobody
2:05:44will ever know how much Professor Young
2:05:46contributed to the Allied cause during
2:05:48the war by seeing people who were
2:05:49connected somehow with the other side.
2:05:52Although Dolls and Young met face tof
2:05:54face in early 1943, Mary also continued
2:05:57to serve as the main link between the
2:05:59two commanding men in her life. Both men
2:06:02were excited by the idea of forging a
2:06:05pioneering marriage between espionage
2:06:07and psychology. Doul's reports back to
2:06:11Washington were filled with Young's
2:06:13insights into the Nazi leadership and
2:06:15the German people. Young even correctly
2:06:18predicted that an interestingly
2:06:19desperate Hitler would likely commit
2:06:21suicide. Mary's appointments with Young
2:06:23became dominated by Doul's ask Young
2:06:26questions to the point that they more
2:06:28closely resembled espionage briefings
2:06:30than therapy sessions. As noted in the
2:06:33Devil's Chessboard, Douls himself had a
2:06:35tendency to embellish his network of
2:06:37influential contacts, describing himself
2:06:39as a spy chief who liked to pride
2:06:42himself on all the influential
2:06:44personalities he had in his pocket. This
2:06:46raises an important question. To what
2:06:48extent was Yong truly involved in these
2:06:51networks? Additional sources including
2:06:53transhumanism, the history of a
2:06:55dangerous idea, and young psychedelics
2:06:57and the British tradition of LSD
2:06:59therapy, also place Young within a
2:07:02broader web of institutional and
2:07:04ideological influence, further
2:07:06complicating the popular image of him as
2:07:08merely a detached academic psychologist.
2:07:11In fact, the man who coined the term
2:07:13psychedelics, psychiatrist Dr. Humphrey
2:07:16Osmond, was inspired by Carl Young. That
2:07:18being mainly his studies on
2:07:20schizophrenia. Dr. Osmond had in turn
2:07:23inspired British novel writer Aldus
2:07:25Huxley to write his book the doors of
2:07:27perception which deals with altered
2:07:29states of consciousness induced by
2:07:31masculine. Humphrey Osmond had
2:07:33connections with the aphformentioned
2:07:35Alan Douls the director of the CIA at
2:07:38the time of MK Ultra in which Dr. Osmond
2:07:40played a key role. Carl Young wrote very
2:07:44little about psychedelic substances and
2:07:46remained largely skeptical of their use.
2:07:49However, Young was familiar with
2:07:50Huxley's doors of perception and was
2:07:53impressed [music] by Huxley's accounts
2:07:54of having taken measculine under the
2:07:56supervision of Dr. Osmond. Young even
2:07:59invited Huxley to meet him in
2:08:01Switzerland, which Huxley denied.
2:08:03However, Dr. Osman took up the offer
2:08:05instead and met Yong in Switzerland.
2:08:07Thus, we have a connection between Yung
2:08:09and the early psychedelic movement. But
2:08:11throughout his career, he still
2:08:13explicitly warned against the use of
2:08:15psychedelics. Going back to Alan Douls,
2:08:17Young was in the first place contacted
2:08:19by Douls as the representative of the
2:08:22OSS, the precursor to the CIA to help
2:08:25them create a psychological profile of
2:08:27Hitler. Young suggested that Hitler was
2:08:30possessed by the Woton archetype. Even
2:08:33Jung's much debated interpretation of
2:08:35what was happening in Hitler's Germany
2:08:37in the 30s was not without insight.
2:08:39Though his conduct justifies the
2:08:41suspicion that he himself, like all too
2:08:44many equally intelligent contemporaries
2:08:46in Europe, had momentarily turned to the
2:08:49same demonic powers for salvation and
2:08:51let himself be carried away by them.
2:08:53Lewis Mumfort, the revolt of the demons.
2:08:56Jung was often accused of being
2:08:58associated with the Nazis, being the
2:09:00co-editor of the Nazis journal for
2:09:02psychotherapy and perhaps even of
2:09:04sympathizing with them. Much like his
2:09:06contemporary Miguel Sarrano, Jung came
2:09:09under the influence of the German
2:09:11idologist Yakub Wilham Hower, an
2:09:14authority on Kundalini yoga and number
2:09:17symbolism. Hower was head of the Nordic
2:09:20faith movement which barred Freemasons,
2:09:22Jews, and colored people from
2:09:24membership. He lectured at Areronos, a
2:09:26Swiss esoteric school for unions, on the
2:09:29racial unconscious and its symbolism.
2:09:31When the Nazis came to power, he gave an
2:09:34impassion talk on the SS hero and
2:09:36Hitler, the genius of our people. Jung
2:09:38in his essay Won later mentioned that
2:09:41Howard's group aims at the religious
2:09:43renaissance of the nation of the
2:09:45hereditary foundations of the German
2:09:47race and advised the German Christians
2:09:49to join Howard's decent and well-meaning
2:09:51people. Intelligent enough not only to
2:09:54believe but to know that the god of the
2:09:56Germans is Wotan and not the Christian
2:09:58God. When the president of the
2:10:00international German medical society for
2:10:02psychotherapy located in Germany
2:10:04resigned because of the Nazis takeover
2:10:06in 1933, Jung filled the post by remote
2:10:09control from Switzerland and assumed the
2:10:12editorship of its official publication,
2:10:15the Zentro blater psychotherapy. Its
2:10:17December 1933 issue was graced with a
2:10:20commitment by the new Reichir of
2:10:22psychoanalysis, Professor MH Guring, the
2:10:25nephew of Hamman Guring to Adolf
2:10:28Hitler's fundamental book minecomf
2:10:30regarding Jung's true position in World
2:10:32War II or his change of mind. There are
2:10:35a few things to consider. Although he
2:10:38had already made it clear in 1918 that
2:10:40he believed in psychological differences
2:10:42between Jews and Aryans, 1933 was an
2:10:45inopportune moment to reiterate such a
2:10:47thesis. While Jung was not a Nazi, he
2:10:50understood the Nazis paganism. He also
2:10:52understood their antipathy to Freud whom
2:10:54he felt to be lacking in spiritual
2:10:56concerns. The Nazi psychiatrist Kurt
2:10:59Gerger reiterated this point of view.
2:11:02Freud is the scientist only the
2:11:04scientist. Jung is the atheian. One
2:11:07could also call him a seer in the
2:11:09deepest and most reverent sense of the
2:11:11word. Jung is the poet among
2:11:14psychologists. His subconscious is full
2:11:16of living forms with whom one speaks and
2:11:19consorts like human beings who can give
2:11:22counsel and war with whom one tries to
2:11:25be on a good footing because otherwise
2:11:27they may become angry. Jung psychology
2:11:30is a demonology.
2:11:32Primordial wisdom has it that one can
2:11:34disarm a demon, even make a servant of
2:11:37him if one knows his name. Freudian
2:11:39psychology incorporates all the
2:11:40advantages and dangers of the Jewish
2:11:42spirit. Yungian psychology all of those
2:11:45of the Germanic soul. Freud is the
2:11:47atheistic Jung not in terms of doctrine
2:11:50but in terms of attitude is marked by
2:11:52Catholic piety. Jung proposed that he
2:11:54was not anti-Semitic, that he had
2:11:56courageously chosen to talk about that
2:11:58which was on everyone's mind, that Jews
2:12:00could not be insulted since he had made
2:12:02no value judgments, and that it was the
2:12:04failure to make distinctions which
2:12:06leveled everything and caused hatred
2:12:08between people. He was not for tiring
2:12:10everyone with the same brush. He fought
2:12:12Freud's psychology, he said, because of
2:12:14his materialistic and intellectualistic,
2:12:17and last but not least, irreligious
2:12:18attitude, and not because he is a Jew.
2:12:20in so far as his theory is based in
2:12:22certain respects on Jewish premises. It
2:12:25is not valid for non-Jews, nor do I deny
2:12:27my Protestant prejudice. Had Freud been
2:12:30more tolerant of the ideas of others, I
2:12:32would still be standing by his side
2:12:33today. I consider his intolerance. And
2:12:35it is this that repels me. A personal
2:12:38idiosyncrasy. Infinite nuances are
2:12:40needed. If justice is to be done to
2:12:42human beings, dusty square, the Nazis
2:12:45and the occult. Have you ever noticed
2:12:47that the Jew himself lacks something?
2:12:49One in his head, another in his heart.
2:12:52And he himself feels that he lacks
2:12:54something. Carl Jung, the red book. We
2:12:56did mention before that Jung appeared to
2:12:58have had a seed freed complex. That is
2:13:01the blonde and blue-eyed German hero
2:13:03figure and in conjunction a Jewish
2:13:05complex causing him to prefer Jewish
2:13:07women for reasons outside of normal
2:13:09psychological motives. However, we must
2:13:12discuss that Jung maintained
2:13:14relationships with a number of Jewish
2:13:15figures, most notably, of course, Sigman
2:13:18Freud. Although their relationship was
2:13:20complex, beyond Freud, Jung was also
2:13:22acquainted with prominent Jewish
2:13:24thinkers such as Rabbi Leo Beck as is
2:13:27portrayed by Murray Stein in his stage
2:13:29play the analysis and the Rabbi.
2:13:34In 1944, Jung broke his ankle and
2:13:37suffered a heart attack. As he hung on
2:13:40the edge of death in hospital, he
2:13:43experienced deliriums and visions. These
2:13:46visions he experienced as utterly real.
2:13:49There was nothing subjective about them,
2:13:52not a product of the imagination. Coming
2:13:54back to life in the here and now was
2:13:55hard. Although belief in the world
2:13:57returned to him, he never entirely freed
2:14:00himself of the impression that this life
2:14:02is a segment of existence which is
2:14:04enacted in a three-dimensional box-like
2:14:07universe especially set up for it. In
2:14:10memories, dreams and reflections, Jung
2:14:13specifically recounts a cobalistic dream
2:14:16he had during this incident in which he
2:14:19identified himself with Rabi Shimon Ba
2:14:22Yo-kai, traditionally regarded as the
2:14:25author of the Zoha. In this vision, he
2:14:28describes a symbolic union stating, "Now
2:14:32this is the garden of pomegranates. Now
2:14:35this is the marriage of Malcoot with
2:14:37Tiferet." He then goes on to say, "I do
2:14:40not know exactly what part I played in
2:14:42it. At bottom, it was I myself. I was
2:14:46the marriage and my beatitude was that
2:14:49of a blissful wedding. Gradually the
2:14:51garden of ping grenades faded away and
2:14:54changed. There followed the marriage of
2:14:56the lamb. In a Jerusalem festively bed,
2:14:59I cannot describe what it was like in
2:15:01detail. There were ineffable states of
2:15:03joy. Angels were present and light. I
2:15:07myself was the marriage of the lamb.
2:15:10That too vanished and there came a new
2:15:12image. The last vision I walked up a
2:15:15wide valley to the end where a gentle
2:15:18chain of hills began. The valley ended
2:15:20in a classical amphitheater. It was
2:15:23magnificently situated in the green
2:15:26landscape. And there in this theater,
2:15:28the hiro scamos was being celebrated.
2:15:31Men and women, dancers come on stage and
2:15:34upon a flower decked couch, all fathers
2:15:37Zeus and Hera consummated the mystic
2:15:40marriage as it is described in the
2:15:43Iliad. In the later decades of his life,
2:15:46Jung developed a deep interest in the
2:15:48psychological dimensions of cabalistic
2:15:50symbolism. Much of this was influenced
2:15:51by his study of 16th and 17th century
2:15:54alchemical authors and their texts. One
2:15:56of the most important influences for
2:15:58Jung was Christian Knor Fon Rosenro, a
2:16:01central figure in the development of
2:16:03Christian Cabala and its integration
2:16:05into alchemical thought. Closely
2:16:06connected to this network is Yan Baptist
2:16:08Fan Helmund, a chemist, physician, and
2:16:11one of the early pioneers in what would
2:16:13later become chemistry. Working in the
2:16:15intellectual landscape established by
2:16:16Paratelsus, the rise of iatrochemistry,
2:16:19Fhelman is regarded as the founder of
2:16:22pneumatic chemistry and is credited with
2:16:25coining the term gas derived from the
2:16:27Greek word cows. This strain of ideas
2:16:29developed further through Fanhmon's son
2:16:31France Mccurio Fhelmmont active at the
2:16:34Zulsbar court. There alongside Christian
2:16:37Rosenro he engaged in the study of
2:16:39Christian Cabala and alchemy through
2:16:41figures such as Schlison Nervenfeld the
2:16:43leader of the order of the gold and
2:16:45Rosie cross at Zulbar at the time.
2:16:47Rosenro and Helmont had influenced the
2:16:49order as they for example played an
2:16:51important part in disseminating the idea
2:16:54of the Hebrew language as being of
2:16:55divine origin and having a special
2:16:58elemental power as the basic language of
2:17:00man.
2:17:00>> What is the significance behind all
2:17:02this? The significance is that none of
2:17:05this history is ever taken seriously in
2:17:07popular academia. Personalities such as
2:17:09Francis Bacon, John Emma's Comminius or
2:17:12Shakespeare who might have been Edward
2:17:14Dvere are not seen for who they were
2:17:17anymore, especially in connection to
2:17:19John D, agent 007. Dve too emerges as a
2:17:23kind of agent. Modern academia
2:17:26celebrates rationalism. But what is
2:17:28rationalism? We find that among many
2:17:30others like Decarts live too engaged
2:17:33with very peculiar material. In later
2:17:36years live came into contact with
2:17:38Rosacruian ideas. There is a persistent
2:17:40rumor that lies joined a Rosacch
2:17:42Christian society at Nuremberg in 1666.
2:17:46And there is the better authenticated
2:17:48report that lies knew that the
2:17:51Rosacchristian fraternity was a fiction.
2:17:53Having been told this by Helmon,
2:17:55knowledge of the joke would have not
2:17:57prevented Libnes from absorbing some of
2:17:59the ideas behind the joke as he
2:18:01certainly did. The rules for Lightn's
2:18:03proposed order of charity are
2:18:05practically a quotation from the farmer.
2:18:07As noted in the Rosacrian Enlightenment,
2:18:10these traditions preserved themselves
2:18:12through tightly guarded circles of
2:18:13knowledge. They the Rosacrruian
2:18:16possessed vast libraries and study works
2:18:19such as those of Thomas Aaya Kempus with
2:18:21particular enthusiasm seeing in
2:18:24Christian mystical piety the true
2:18:25Magnelia. The final explanation of the
2:18:28relationship between the microcosm and
2:18:30macrocosm in this framework. The
2:18:31imitation of Christ as defined by Thomas
2:18:33Ampus matched that exact roian spirit or
2:18:37stream that unconsciously flew through
2:18:39certain authors and was for example in
2:18:42the imitation of Christ. Not mere moral
2:18:45instruction, but a metaphysical one
2:18:47toward grasping the structure of reality
2:18:49itself. In the red book, Jung goes to a
2:18:52library and is asked what book he wants.
2:18:55I'm somewhat embarrassed since I don't
2:18:57know what I really want. Thomas A. A
2:18:59campus crosses my mind. I I'd like to
2:19:03have Thomas A. Campus' the imitation of
2:19:06Christ. I must confess that I'm also
2:19:08somewhat surprised by this inspiration.
2:19:11Although this random inspiration doesn't
2:19:13mean anything by itself, it is nothing
2:19:16to be overlooked, especially in the
2:19:18context with all the other information
2:19:20that we've presented. We mentioned the
2:19:22fact that Yung openly discussed the
2:19:23Rosacrushian or Freemasonic elements
2:19:25within his family's code of arms
2:19:26designed by his Masonic grandfather.
2:19:28Alongside this, we have already outlined
2:19:30multiple noteworthy details on the
2:19:32subject of Jung in relation to masonry.
2:19:35But there are more that we have not
2:19:37revealed yet. Freud had a pupil that is
2:19:40of much importance in relation to Jung's
2:19:42ideas and was in fact himself a
2:19:44Freemason named Herbert Silber. He was
2:19:48moving within the highest circles in
2:19:50psychoanalysis at the time. Though his
2:19:52interest in mysticism, symbolism, and
2:19:54alchemy immediately positioned him as an
2:19:56outsider. While Jung does say that he
2:19:59largely forgot about Silber in his work,
2:20:01Memories, Dreams, and Reflections,
2:20:03Silber's influence on Jung when he
2:20:05developed his own theory on alchemy in
2:20:071928 is undeniable. He had established
2:20:10some foundation for what would become
2:20:12Jung's core ideas, including alchemy
2:20:14mirroring the unconscious. Silberer also
2:20:17introduced a layered interpretation of
2:20:19symbols, a spiritual layer, a
2:20:21psychological layer, unconscious, and a
2:20:23personal layer. Jung does praise him as
2:20:26the first thinker to uncover the
2:20:27psychological meaning of alchemy,
2:20:29calling him a pioneer, discovering the
2:20:31secret threads that led from alchemy to
2:20:33the unconscious.
2:20:35However, as the book The Quest for the
2:20:37Phoenix, spiritual alchemy and
2:20:38rescriptionism in the work of K Michael
2:20:40Mer states, we cannot accept Jung's
2:20:43claim that he had forgotten Silber's
2:20:45work, replete as it is with Jung's own
2:20:48theories applied to the subject of
2:20:49alchemy. Then we must recognize
2:20:53as Jung's first documented and most
2:20:56formative encounter with alchemy, and it
2:20:58behooves us to examine more closely the
2:21:00origins of the ideas advanced by
2:21:02Zilberan. It also notes that in his
2:21:04work, Zilberger attributes the
2:21:06rediscovery of the psychological content
2:21:08of alchemy to the profound Ethan Ellen
2:21:11Hitchcock. Hitchcock was a Freemason,
2:21:13Union general, and military advisor to
2:21:17Abraham Lincoln. The article, the
2:21:19strange case of Herbet Zebra, states,
2:21:22however, the connections between his
2:21:24work and Ciongs are striking and hither
2:21:27to overlooked. despite Yong once
2:21:29referring to Zilber's work as a very
2:21:30important contribution to the
2:21:32non-reductive interpretation of symbol
2:21:34formation. Similarly involved in
2:21:37practices of visioning and
2:21:38self-experimentation
2:21:40around the time when Jung was engaged
2:21:42with the red book, Zilbara directly
2:21:45contributed to Jung's longstanding
2:21:47interest in alchemy and his ideas around
2:21:49constructive and teological functions of
2:21:52the mind. He formulated the hypothesis
2:21:54of collective symbols known as
2:21:56elementary types ahead of Jung's own
2:22:00archetypal formulation. He proposed
2:22:02methods of analysis beyond dream
2:22:05interpretation and akin to active
2:22:07imagination before Jung's similar
2:22:10suggestions. Zilber had joined the
2:22:12masonic lodge Zocates in Vienna where he
2:22:15would regularly lecture about the
2:22:17connection between psychoanalysis and
2:22:20Freemasonry noted by Tomaso Privier in
2:22:23the same research article we mentioned
2:22:25before. Here we also find that
2:22:28shockingly due to his many personal
2:22:30troubles took his own life in 1923. One
2:22:34might assume that Jung purposely
2:22:35mentioned that he forgot Silber and in
2:22:38truth stole many of Silber's concepts
2:22:40such as the elementary types then
2:22:42turning them into his very own
2:22:44archetypes.
2:22:46Though as there is no evidence as such
2:22:47we should perhaps try to just let Yung
2:22:49rest in peace. The first one to have
2:22:51dealt with the unconscious most
2:22:52accurately is according to Yung Carl
2:22:55Gustav Karus. Karus was born in 1789, a
2:23:00physician for 58 years of his life and a
2:23:02painter. Most synchronistically, he
2:23:05possessed the same two first names as
2:23:07Jung and was a good friend of none other
2:23:10than Jung's great idol, Gerta. He was
2:23:13like Gerta, a member of the order of
2:23:15Freemasons and writes in this book with
2:23:19particular enthusiasm on the use of
2:23:21mesmeriism and deals with the
2:23:23sympathetic effects of stars, soils,
2:23:25plants, animals, and humans. He is one
2:23:28prime example of a most reasonable
2:23:31doctor born only about 200 years ago
2:23:34that stands in utter contrast to our
2:23:36modern atheistic and materialistic
2:23:38medical science.
2:23:40Kus, Gerta, and later Yung all
2:23:43documented a particular fascination with
2:23:45the city of Naples or Napoli in Italy.
2:23:48Kuse dedicated paintings to it. Gerta
2:23:51during his visit exclaimed, "See Naples
2:23:54and die." Meaning, "Once you've been to
2:23:57the city, there's nothing left to
2:23:58experience after." One of the most
2:24:01important characters in Yung's Red Book
2:24:03is the red one. Interestingly, this
2:24:06figure comes from Seno, Kingdom of
2:24:08Naples. in particular the academia
2:24:11segoreta which was founded by de laora.
2:24:14At that time Giodono Bruno had just
2:24:16entered the convent of S. Dominico as a
2:24:20novice and it has often been suggested
2:24:22that there he might have met Deppora.
2:24:24The philosophical academy of Dolamo
2:24:27Rouselli and the Academy of the Secrets
2:24:29of Jambabista Deppora might be
2:24:31considered as the forerunners of the
2:24:33Rosacrruian associations that Sigura's
2:24:36manuscript of 1678 attests as active in
2:24:39Naples.
2:24:40Geodano Bruno might be seen as the trait
2:24:43deunion between the associative
2:24:45tradition of the Italianademies
2:24:48and the protoacrian German brotherhoods.
2:24:51Again, although it is true that we can
2:24:55yet again make another connection to the
2:24:57fire philosophers, it does not serve as
2:25:00proof of anything. However, the red one
2:25:02surely didn't come from Seno for no
2:25:04reason. This too is nothing to be
2:25:06disregarded as unimportant. And finally,
2:25:10we should point out the last detail
2:25:11which we've never seen anyone else
2:25:13mention. The fact that the red book
2:25:15consists of 33 chapters, the same number
2:25:18that Freemasonry uses for its degrees.
2:25:21That is, if you look at the table of
2:25:23contents, the way of what is to come and
2:25:26the images of are not regarded as
2:25:29chapters, but as prologus to Libra
2:25:31Primus and Libro Secundus. Thus, we are
2:25:34left with 32 chapters and scrutinies as
2:25:37the final segment, making it 33.
2:25:40If you'd like to own books that analyze
2:25:42Jung's visions alongside Freemasonic
2:25:44material, we recommend you to take a
2:25:46look at Liberinet's works. They're
2:25:48linked in the description and pinned
2:25:49comment. Any purchase that's done
2:25:51through these Amazon links massively
2:25:53supports our work. Before we get into
2:25:55the conclusion, remember to follow us on
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2:25:59elaborating on these topics on there and
2:26:02on stream very soon. So, look out for
2:26:04that. As we've said before, you are
2:26:06never going to find content like ours
2:26:08anywhere else again. So, go subscribe
2:26:10and support us on Patreon. It's linked
2:26:12in the description and pinned comment.
2:26:14Come contact us.
2:26:18So, did Yung operate the way he did
2:26:20consciously or partially unconscious?
2:26:23Was he fully aware or partially unaware
2:26:25of the motives behind his visions? After
2:26:28examining all the information that we
2:26:30thought is valuable in answering this
2:26:32question, we believe that there is a
2:26:34strong case to be made that Jung was
2:26:36fully aware of the implications that the
2:26:38red book carries in itself, but not in
2:26:40the way that one or the other viewer
2:26:42might think. Now, certainly, he must be
2:26:44aware of the symbolic similarities
2:26:46between his visions and some of the
2:26:47ritual elements of Freemasonry. Why does
2:26:50the red book have 33 chapters? From all
2:26:52that we've read of Jung, it seems unlike
2:26:55him to be engaged with the order. So
2:26:57what was it then? As we've outlined, it
2:26:59is not impossible for him to have been
2:27:00exposed to those ritual elements at
2:27:02about the age of four. But still,
2:27:05another theory comes to mind. One might
2:27:07suggest that he was encountering those
2:27:09symbols, not because he had some
2:27:10experience within the order, but instead
2:27:13because he was wrestling with the same
2:27:14impulse that drove those original masons
2:27:17to create their order and community.
2:27:19Remember that an entity of the dead
2:27:21urged Yung to create a church or
2:27:23community, but instead of following her
2:27:25command, he denied. Although Yung's red
2:27:27book is available now because his family
2:27:29was urged to publish it, Jung originally
2:27:32decided not to publish it. Why? It's
2:27:35certain that it had nothing to do with
2:27:36embarrassment since Jung maintained that
2:27:38after his own death, he would have no
2:27:40issue with the publication of his
2:27:41private letters with Freud. While those
2:27:44letters are really embarrassing, while
2:27:45the red book certainly does contain some
2:27:47questionable passages, it also contains
2:27:49many statements which are easy to be
2:27:51awfully misunderstood. As Jung was
2:27:53making them while in a visionary state,
2:27:56if one read these particular quotes
2:27:58without any context, one would
2:28:00immediately think that they were written
2:28:01by a cult leader. And so it becomes
2:28:04apparent that he did not want to be a
2:28:06cult leader. If he did, this book would
2:28:08have been the perfect tool. Yung
2:28:10psychology has been accused of being a
2:28:12Yungian religion and a new version of
2:28:14Christianity. This is false in as much
2:28:16as analytical psychology is an empirical
2:28:19science and the religious object in
2:28:21itself falls outside of its competence.
2:28:23It is religious in as much as it
2:28:25examines the religious function in man
2:28:27and its manifestations. But this form of
2:28:30religiosity does not extend beyond the
2:28:32bounds of empirical science and does not
2:28:34constitute the formulation of a
2:28:36religion. While this Yung was not a cult
2:28:38leader, he certainly was a double agent
2:28:41academically and politically or
2:28:44personality number one and number two.
2:28:47Here an empiricist, they're a mystic.
2:28:50One from this time, the other from the
2:28:52depths. Tomorrow a hyperorean yesterday
2:28:55the author of the Zohar. Like the
2:28:57Rosacrruian problem of opposites, Pacum
2:29:00ad Rosam. When it comes to the
2:29:02engagement with the CIA or in general
2:29:04some of the more controversial
2:29:06characters of his day, we are not here
2:29:07to judge. And beside all this, we
2:29:10shouldn't forget Yung is just a doctor
2:29:11with his patients. Mary Braftoft recalls
2:29:14an iconic story. One time she asked him,
2:29:17"Why is everybody so mean to me?" He
2:29:20replied, "Why are you so mean to
2:29:22everyone?" This triggered her shadow and
2:29:25made her so mad that she stormed off,
2:29:27accused him of being a charlatan and
2:29:29wrote many letters in which she insulted
2:29:31him. One morning, she woke up and
2:29:34suddenly became conscious of her
2:29:35attitude when she phoned Yung's
2:29:37secretary to ask for an appointment. The
2:29:40secretary said, "Oh yes, Professor Yung
2:29:42told me to save some time for you. He
2:29:44thought you'd be calling shortly. You
2:29:46should remember that Mary Bankfra was
2:29:47the mistress of Alan Douls and
2:29:49introduced Yung to Douls. During a
2:29:51session with a particularly rational and
2:29:53rigid client with whom he had struggled
2:29:55to make progress, Jung encountered a
2:29:58remarkable phenomenon. The client, a
2:30:00highly intellectual woman, was
2:30:01recounting a vivid dream in which she
2:30:03was given a golden scarab beetle. As she
2:30:05described the dream, Yung heard a
2:30:07tapping on the window behind him.
2:30:09Turning around, he saw a large beetle
2:30:11trying to get in. He opened the window
2:30:13and caught the beetle as it flew into
2:30:15the room. The beetle was a scarabed
2:30:18beetle known for its golden green color
2:30:21as close a match to the native Egyptian
2:30:23insect in the woman's dream that could
2:30:26be found in Europe. Jung handed the
2:30:28beetle to the woman saying, "Here is the
2:30:30scarab." This unexpected event broke
2:30:33through the patients intellectual
2:30:34defenses and changed the course of her
2:30:36work with Yung. And on the 6th of June,
2:30:391961, he remained still for 24 hours
2:30:43before dying, and he no longer responded
2:30:46to any solicitation.
2:30:48He was very far away now. His last
2:30:50breaths were so wonderful and free, so
2:30:52that there was no room for sadness in
2:30:54his heart. A quarter of an hour after
2:30:57his death, with a terrifying roar, a
2:31:00bolt out of the blue lacerated in its
2:31:03entire length one of the poplers of the
2:31:05garden.
2:31:25Who comes with
2:31:28this good sense?
2:31:45Christmas.
2:32:04Blessed
2:32:06is

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