In his autobiography, Memories and Reflections, Carl Jung writes a memoir of his inner experiences in life from birth that have
led him to understand in hindsight how the synchronicities of these inner experiences were in tune with various synchronicities of his life’s ever changing environment that in turn led him towards fulfilling his purpose in life as he believed was set forth by a divine plan that is embedded within each of us; that we are able to attain guidance to this plan if we so choose to seek it out in the freewill that is also part of our inner being. This memoir is a journey into his own search for truth; the development of his personal belief system. In his disconcertment of psychological theory, he provides a perfect example of how the ancient science of astrology maps the psychology of investigation through the 8th and 12th houses which include universal energies that orchestrate the paths of the mind.
The Development of the Search of Truth
In chapters 1-2, Jung recalls his earliest memories of his inner thoughts and dreams while also portraying to the reader his observations of those around him and how their beliefs and personalities amplified his drive for reasoning the meaning of life at an early age. His struggle to obtain guidance from an individual outside source of truth falls short of his quest during this
early time and in trying to comprehend the bigger pictures of the universe, God, human construction and purpose, he realizes the powerful drive that he owns; a deep inherent, investigative need to discover within the human psyche what is
real and what is an illusion in respect to the spiritual world.
In Chapter one, an 83 year old Carl Jung delves deep within to give us the earliest memories that perhaps could have affected the establishment of the foundation of his belief system. From his early memory of lying in a pram observing the world through the eyes of an infant, to the memories of his mother’s seemingly different personalities or his perception thereof, Jung
finds his way through the dark corridors of an early earth explorer’s mind searching for light through human contact: male and female. It seems that his first experiences with his mother’s dual personalities beget trust issues with authority figures yet his mother is also perceived as a stronger person than his father. In both chapters one and two, Jung explains that because of his
mother’s tough demeanor he felt more compassion for his father. He remembers an early separation of his mother and father in which his mother had to go away because of a nervous breakdown. In his mind, Jung feels that because of his mother’s leave of absence that she abandoned him, further giving growth to his mistrust of her. His father seemed an illusive source of dark symbolism to Jung because of his role in the clergy and relation to divinity, life and death; the heavier aspects of the psyche. Wherever his father was seclusion and serious circumstances that required tears and great commitment to understanding spiritual insight seemed to abound. By observing the Catholic religion and his early experience with Jesus, God and what he was finding to be true of his own life, Jung recounts the most intricate details of his early experiences with these facets of spirituality in a way that lets the reader finely imagine his environment from inside his brains eye of perception.
During this time of understanding his surroundings, we still find Jung’s inner psyche developing as an observer would, again, an explorer looking for meaning. He questions the mysteries to life as his mistrust brings him to always search for another truth that would not always be so apparent. He recounts that his obsession with mysteries along with a head injury helped him to develop a neurosis involving fainting spells that prevented him from going to school while he stayed engrossed in this ulterior level of consciousness.After hearing of his fathers concern for him, he was able to realize his alternate state and overcome it. Later he comes to believe that each person has two personalities that sometimes want very different things and that are able
to express themselves to others in different ways.
Jung continued to search for God and his purpose and life through his experiences and through literature. Yet the explanations he was often offered did not ring true with what he had learned through personal experiences. Jung’s dreams at this time were filled with symbolism perhaps encouraged by his environment and quest to know God, but some of which he would find later were a type of psychic premonition that picked up the symbolisms of the darkness surrounding him and connected him to a parallel source of information that was not taught but that came into being; or by the source he would later claim was
universal consciousness. He would keep these dreams and experiences to himself, collecting each one as special secrets.
The Continuing Search for Truth in the Psyche
As a young student, Jung contemplates his future in university studies. He cannot agree upon a major because there seems to not be one subject that can satisfy his interests and his need for truth. He realizes that in fact, that is what is still happening to him: he is continuing his search for truth. While he is at the intersection of thoughts about his future career, he has a dream that
inspires him to study medicine. As he further puts medicine in the perspective of his life he comes to understand how his inner being that he labels No. 2 and the part of his personality that puts thoughts into action and plunges forward, No.1 coexists within the human form. And so, his theories of the components of the personality begin to take shape as he tries their wings to lead him away from his inner thoughts to personal productivity in the world of medicine.
He continues to question God and to try to understand his father’s belief system, although he cannot. He cannot come to
terms with a God that allows suffering, that people fear and one that allows the devil whom he created to torment others. He begins to doubt the validity of God at all and speculates that the God his father worships has been created by man.
His father dies while Jung attends his first year at the University of Basel, and his passing leaves him with many more questions about life and death that invade his dreams at that time.
While Jung enjoys his studies, he is reminded of how his father was once and wonders at how his father could again be so easily led by religion or how his belief system developed in the beginning. Still in search of the truth, through his studies Jung begins to understand more about the components of Christianity but also becomes interested more in the awareness of the facets
of spirituality and philosophy. He begins to observe that the very ideas that interest him and that he is so passionate about could very well isolate him from the mainstream population because most people find fear in trying to discover the mysteries in life either because of religion or because of the unknown. After experiencing strange phenomena within his household and the
synchronicities that had taken place in his life up to this point, Jung begins to consult a medium but then realizes she is a fraud but through hisobservations of her begins to understand more about the No 1 and No. 2 personality theory that he is continuing to build. Jung continues to meet others with inspiring personalities and disorders that would become the basis for many of his writings. In fact, during his apprenticeship, he begins to be very interested in those who are mentally ill. He begins to question their diagnoses based upon his own theories and wanted to apply his own methods. After experiences with many patients he comes to the realization that the secret to helping others was to learn the secret that the individual was holding onto. Jung also counts his experiences with hypnosis as part of therapy and decides to give it up because he could not understand the outcomes or patients actions as a result of the hypnosis.
Many of Jung’s experiences during his apprenticeship were considered trial and error by himself in using his methods of treatment and those of others, but nevertheless, they had experimental value that motivated and helped build new theories of diagnoses and treatment in future endeavors.What he did learn was that spending enough time, even with schizophrenic patients which Freud had labeled incurable, were seen to have positive results. His findings are a direct reflection of Astrological natal manifestations, as the inherent qualities of individual facing specific amounts of trauma at a specific moment in time, invoke the 8th and 12th house.
The Continuing Search for Truth in Psychiatry
In many of Jung’s experience and experiments with psychiatry brought similar conclusions that Jung would come to realize mirrored Freud’s theories. Upon learning that he was in agreement with Freud’s theories, Jung was somewhat disturbed, after all he had worked out his own theories himself and they just so happened to similarly mirror Freud’s. Nevertheless, he put his pride aside and embraced Freud’s theories giving credit where he thought credit was due. However, Jung could never agree with Freud’s theory that all repression was a result of sexual trauma. The debate about the sexual theory would soon take place face to face and when it did, Jung was astounded at Freud’s attitude in inserting sexual trauma as an imperative for any situation
in which there was not enough known for the diagnoses. On one occasion, Freud asked Jung to always use the sexual theory in the fight against occultism. Jung took Freud’s urgency and obsession of the matter of sexual theory as a suppression weapon against occultism or other types of spiritualism as a personal ploy for power based upon Freud’s own personal belief system. It seemed to Jung that sexuality was not separated from spirituality in Freud’s mind. Jung claims that later when Freud made reference to him as his successor that it was an embarrassment because Jung did not fully uphold Freud’s ideas.
Jung continued to wonder of the history of psychology, of how theories came into being. This wonderment and a dream involving Freud returned him to the childhood quest for truth and his previous interests in Babylonian archaeology. Away on his quests for truth and in the writing of several pieces of literature which dealt with neurosis, Jung became sure that Freud himself had a neurosis and could not deal with it himself. He also had a chain of dreams that would foretell that he was about to break away from Freud’s theories in a public way as his writings also began to. He could no longer agree with the widespread views of Freud’s theories yet he was disturbed by the writings he was about to release that would directly contradict Freud’s views of the libido and sexuality in the human psyche, and feared losing Freud’s friendship, as he did.
In fact, most of all of Jung’s acquaintances turned their back on him and he became viewed as a “mystic”. After breaking away from Freud , Jung experiences a type of isolation and tells of us a time in which his dreams reverted him back to childhood secrets and dreams as mentioned in chapter one, in which he took great pleasure out of building things with stones. Jung begins to build more objects out of stones and finds great therapy for himself in finding a reservoir of creativity that he hadn’t realized needed to be released. He cites further works that resulted from this therapy after his wife’s death, “The Undiscovered Self”,“Flying Saucers: A Modern Myth” and A Psychological View of Consciousness.
Jung continues to use the experiment of him to dive deeper into the unconscious. He begins working with mandalas, symbols,
dreams, fantasies and drawings that are representative of the expression of his unconscious. He goes on a radical mission to discover similar images of the unconscious that are available in the human psyche and finds that some of his findings are similar to those who have been labeled insane. He realizes that his methods are unpopular but feels that it is worthwhile and supports his truth seeking mission. He feels the need to explore deeply Para psychological phenomena In fact, all throughout the book Jung has eluded to Para psychological experiences within his family that have sometimes motivated and altered his quest for spiritual truth and where it fits in with the human psyche. He begins to find that the soul speaks to the unconscious and can even
speak to the conscious as a conduit for the spiritual world and the universal consciousness. Many synchronicities followed this spiritual exploratory work that could be described as psychic phenomena as some of the drawings and visions or fantasies that Jung induced from his consciousness foretold future events or served as signs for direction. As Jung cites the synchronicities that led to many of his works, he finds that he is still searching for better understanding of the divine: God and Jesus. He comes up with many theories including the “Age of Pisces” and what we would call in modern times, “Christ Consciousness” to explain how the importance of the messiah became so prominent and widespread.
The experience Jung had with these phenomena would turn his life’s work around from working in outer expression with the psyche to focusing on the deep levels of spirituality found within the unconscious. Jung had this understanding within himself even though the totality of experiments with his own inner psyche was around three years. The trajectory from these experiences could be found in Jung’s works thereafter.
Now that his theories of psychiatry in relation to the psyche,consciousness and unconsciousness were coming together, Jung felt the need to solidify these thoughts in writing but also felt a greater need to build a home based on his life’s work. He constructed a circular home similar to a tower beside a body of water, and continued adding on it every four years over the
course of twelve years. In the home, Jung feels safe even without the amenities of electricity or running water. His home becomes a learning facility for him where he can learn about and enjoy the simplicities of life. He continues on the property building and holding rites that are expressions of the psyche and various histories of man in relation to the psyche.Here, his dreams continue and he reflects on the gift of psychic ability known to his family and passed down to himself and his daughters. After finding a dead body on his property he begins to reflect on life and death and how his ancestors are relevant to the psyche and personal spirituality.
In Chapter 9, Jung recalls his past travels and there relations to dreams and understanding. In Europe, he reflects on the evolution of the psyche amongst various cultures across the ages. His dreams are again provoked to thoughts of life, sexuality and death. When travelling to Africa, he looks for a different perspective; a sort of hidden truth. He has a dream there that is of violent nature and connects it to him in that his ego violently emerges superior because of his Europeanism. It seems that here he find that his own prejudices could perhaps give life to violence. In the Americas he explores Indian rituals and their expression of the inner psyche and once again, connects his dreams to these places. In Uganda, Jung explores the cosmos and
their connection to the divine and creation. He concludes there that we are creators of our own existence and meaning.
Jung recalls an incident that happened in 1944 where he broke his foot and subsequently had a heart attack. Around the attack,
he has a vision or near death experiment. During his vision he is allowed to shed his physical body and float above the earth while enjoying views from many cultures and countries. He also sees his life’s path in a series of connections that involved his own inherent quests and awakenings to insight. He sees a temple where all of his accomplishments reach culmination and where people of importance remain. As he enters a temple in the vision his doctor appears playing the character of a basileus of Kos,and the doctor tells him that he has no right to leave earth right now.
After the vision, Jung again felt alien within his own body. It seemed he had left the three dimensional “real” world of his vision behind. He felt imprisoned in his body. It would be three weeks before he gained the passion to live again. He was worried about his doctor’s health because he had been visited by him in primal form in the vision. Jung tried to explain his dream interpretation to the doctor to no avail. On the day that Jung sat up in his bed, his doctor fell ill with septicemia and died shortly after. Afterwards, Jung continued to have visions after he awoke from sleeping in a free body state similar to the state he was in with the near death experience. He felt at peace during these states and found that he like them much more that real life.As he grew stronger the visions came less and less until they were gone altogether. The visions, however, seemed to be powerful as Jung conveys to us the importance of discovering and exploring the existence of a three dimensional universe. Jung claims that while in the state of the visions past ,present and future were all one and he was allowed to experience eternal bliss.
Jung claimed that after this period, he experienced this type of state once more in a dream after his wife passed away. Because of his experience with near death and illness, Jung puts great importance on the personal belief system of
man and in knowing his purpose, “In this way, we forge the ego that does notbreak down when incomprehensible things happen; an ego that endures the truth and that is capable of coping with the world and with fate.”
In Chapter 11 Jung gathers the clues of life experiences through dreams and visions to our existence in a chapter entitled “On Life after Death”. He tries to gain our understanding of the importance of being open minded to psychic opportunity. While he cannot tell us exactly how psychic life fits in with scientific theories of the psyche, he is willing to put his reputation on
the line in the tales of his experiments and experience with phenomenon to let us know that the mind is a gateway to many areas of consciousness. He proposes that scientific theories should still exist with the openness to the possibility that in our concepts of space and time there is still much to be discovered that may be ruled as impossibility in the present. While we are only conscious to one reality that we believe in, so we limit ourselves to that reality. For now, he identifies the relation of the afterlife with parapsychology. Jung asks the reader to watch for “hints” to the answers of the universe and to the mysteries
in life offered in our past and daily lives in the form of synchronistic phenomena, premonitions, and dreams that come true.
In the last chapter, Jung brings to the table the summaries of the past myths of religions focusing on Christianity and the
various myths involved in the religion that bring about the triggering of the conscious beliefs and actions of man as he tries to explain how each component of the myth of creation through Christ are created to match the development of right and wrong in the human mind and the satisfaction such myths feed our unconscious desires. Furthermore, he claims that the lack of development in the myth of Christianity over the course of past centuries. It seems that the temperament that Jung has held back over the past years in regard of his father’s belief system comes from the depths of his soul as he boldly discredits the book of Revelation, and questions Christ’s behavior in stealing an ass and cursing a fig tree. He suggests that Christianity could have been of further benefit to man if the study of self-awareness or human wholeness could have been injected within the pages of scripture to give a complete spiritual goal for man to work towards. Jung then better explains his stance on Christian religion by giving a presentation of the effects of God consciousness as it creates conflict within man as we struggle against our natural behaviors to be as God, giving greater importance to good vs evil than in the discovery of ourselves in relation to forming a higher consciousness that promotes goodness without perfection. Jung then claims that the symbols of religion are universal and natural to our psyche in the form similar to mandalas which he attests have been detected by him in visions and dreams and are delivered by the collective unconscious. The divisions of circles similar to the mandala efficiently describe the divisions of our psyche according to Jung. In so many words, he leads us to understand that God himself is portrayed through the cross of the circles as an inner being. Jung later uses God as a descriptive element of the unconscious: the thing we know little about
that can neither be proved nor disproved. Jung further tries to outline his life’s constructed belief system in a way that is quite confusing to the reader partly because they seem contradictory in that he seems to talk about God as a real entity, then portrays him as only a part of consciousness that allows each of us individuality he argues that because of our limited perception we only have a limited view of reality and therefore a limited view of God, or what stands outside of the realm of the psychic world In a sense he surmises that the myths of the past are conveying the collective consciousness across the ages, and that we are do for a growth in this area that will uncover more that is currently hidden in the future.
Co-conspirator of Truth: My Take on Jung’s Reflective Growth
In reading this book, I was moved by the way that Carl Jung approached life as a student who was out to find the truth of his existence: a roadmap of the human psyche that would uncover the meaning of life. Our lives are similar in this way especially in approach. I have always felt as if I were here on earth to observe and to learn while helping others. In my own earliest memory, I am in my crib chewing paint off the sideboard while gleefully watching my brother and sister at play in their attempts to entertain me, yet strangely aware of the sadness that filled our house. Like Jung, I can take myself back to that memory, feel the plastic of the mattress beneath me (there was no sheet) and taste the paint. I can then further seat myself in the crib and remember that there was a tear in the mattress that I often stuck my finger into. In writing this, I wondered of the sheets being off, but remembered that there were mostly sheets on in the crib and my favorite was a white cotton sheet with miniature flowers. I describe this to you to explain the similarities in personal thinking and detail of memory and approach that lean my favoring or understanding of Jung’s arrival of theories. I too have often dreamed things that held peculiar meaning all of my life, and I can agree that the more that you set your mind to search for understanding while seeking purpose the more the mind expands to a higher power of thinking. In expanding the higher mind, no longer do the day to day toils of life weigh you down; instead they shrink in comparison to the bigger picture. As a child, I was lost to the world of my mother’s religion to answer the questions in life. Again, like Jung, I was always looking for the hidden which I believe is a trait that was not formed by my environment but that is a trait inherent to my nature; one that I was born with. As Jung writes in reflective memory about his own inquisitive traits, he looks to his parents and their religion. However, unlike me, I do not get the sense that Jung believes that searching for the truth was part of his nature, if fact, I believe that he looked to psychology to explain where this behavior came and so in reflection, looked for reasons in which this nature could relate to his parents as reflected by himself as a product of their environment. He gets sidetracked by the details of his impressions of childhood and has great difficulty in wiping the religious childhood slate clean in order to restart his developing belief system as an adult. This part is difficult for me to understand. As emotionally attached as I allow myself to be to others, I have always been aware of logic and the question of logic. In my earliest reasoning, I sought to find truth and symbolism in any decision that I made. I would look at it from my perspective and imagine every argument for the opposite of my truth. If I felt that what someone else believed was against what I felt, I knew then that I had already put my thoughts to the test, and so it was hard for me to back down from what decision that I was making or that which I believed. I studied others beliefs and if it did not resonate with truth, I struggled for a small time to find it, but moved on quickly when insight led me in a different direction. In my own personal relationship with God, for a time I turned away from the beliefs of Christianity. However, in my twenties I embarked on a journey to rediscover what the Bible actually said. I studied various translations of the Christian bible as well as The Book of Enoch,that which I agree with Jung deserves its place in pre-Christian texts of our bible. The discoveries that I made that year were enormous in the new understanding that I had of God and human purpose on earth. Every day, I prayed for more insight and began to have more dreams that were prophetic and often served as warnings. I had always had dreams, but now, I began to interpret the meanings and like Jung, they were clear or
clearer than some of my memories. I was able to actually put myself in the dream and look around for details just as I could with my memories. Later I had moments of remote viewing, in which I was able to place myself in a situation instantaneously to find hidden dangers. I warned people of problems within their homes, fires, car problems ( I knew nothing of cars), and situations they should stay away from for their own safety. In reading Jung’s memoir, I feel saddened that while he had similar experiences he failed to find God in them. As he was being called he failed to find the higher purpose because he was too busy looking for it in the physical realm. In fact his own musings that we confined to the realizations that we allow ourselves seemed to be his own
demise. I believe that while spirituality exists with physicality, we cannot always look to the physical world for explanation of our spiritual experiences as we cannot always mend our physicality in the spiritual world. They mustoperate together and support one another. Perhaps the realization of collective consciousness that he was awaiting was just that : that while the physical
world exists under science the spiritual world exists on a different realm where it cannot be defined by physical science. So while he could not actualize God when applying the rules of the psyche, the problem in his belief system that I find is that he could not realize God as an outside entity of the psyche. Within our humanity, If God was conceived of in the mind, he must apply to the psyche. I do agree that the mind serves as a gateway. What lies on the other side of those gateways has much to be explored. I also believe that the gateway of the mind to the spiritual world where we find a closer walk with God lies in the division of the brain where memories are stored. This part of the psyche is able to access an alternate reality that can relate to depression, confinement such as hospitalization, self-undoing and sickness. The positive expression of this area manifests as a need to draw closer to God while exploring our spiritual connection to the universe or in its negative form; a bitter loneliness that seeks escapism in various forms of vices in a downward spiral that depletes the energy of our cognitive responses.. When this part of our psyche is activated by loss, abuse, or failing health we have the choice of free will to proceed with how we choose to deal with this period in our lives. Sometimes this area seems to be activated by an unfair act or circumstance from which we have no control, and usually follows a period of great change or upheaval in our lives.
After Jung was first labeled a “mystic” I believe he began to operate from this sacred place within his psyche. This place is
known by the ancient science of Astrology, (which Jung also studied) as the 12th house. Carl Jung tried so hard to identify the gateways to our mind, the answer may have been well underneath his nose. In all of my research of biblical texts, I was
enthralled by a map that I worked out in the book of revelation when assigning symbols with words that produced a circle with a cross inside. Divisions were made within the circle and I found that indeed it seemed to be a map of all living things: above and below. I found this before I ever explored another religion, and so I became obsessed with researching my findings of symbol in
ancient manuscripts and inscriptions. In almost all of the symbolic forms I found similar to my circle of Revelation, they were all related to a higher power, spirituality, the psyche, and the future. Jung too found that the circle was a universal symbol of power and that various divisions represented the psyche. I wonder what he would think now of the book of Revelation, as he previously mocked it, if I showed him my work on the subject.
I wonder also if Jung noticed an apparent pattern within his own psyche. No matter of the situation he found himself in, the inherent nature to research, delve into the mysteries and retest theories is the same nature that brings distrust in an
individual. If we trusted everything, we would find no reason to look for things hidden. So in reflection of the mistrust he had for his mother, if this were simply an emotional response to her brief stay in the hospital, should we believe that his continual quests for truth were solely derived from a psychological childhood trauma, or was the propensity to mistrust because of
the urgency of his inner need to investigate already present as part of the construction in the foundation of his psyche? This explanation is easily summed up outside of psychological concepts within the science of Astrology which details a map of the psyche, and in outlining Jung’s inherent need to research we find the 12th and 8th house energies connect. While the 12th
deals with the memories we bury that trigger our unconscious behaviors, the 8th is where we store data that we incur from our intimate interactions with other. This area builds our sexual perceptions and preference, our trust and our respect of other’s
boundaries to include the manifestation of such in what we share with others.
Without Astrology, the question of inherent psychological traits finds its place still in the argument of psychology. Because Jung could not reconcile the duality of being both a physical and spiritual being within the psyche, I feel he missed the construction of our being that allows us the acceptance of life’s purposeful manifestations. I believe that certain traits are part of an individual at birth; that our lives are formed with these traits that influence our behavior physically on many levels that contain positives and negatives. As we face challenges in our physical existence we find the gateways that join our physical and spiritual existence together with the opportunity to make both stronger. In the machine of the universe, the spiritual world parallels the physical world, with the subjects of our lives already discovered upon our birth, the foundation laid within our psyche that contains a map of our learning, and it is up to us to choose our own adventure.
Memories, Dreams, Reflections by C.G. Jung. Author, Anita Jaffe (1989). Memories Dreams and Reflections Random