Tag Archives: Carl G Jung

Flying Saucers

Hermetic Library Fellow T Polyphilus reviews Flying Saucers: A Modern Myth of Things Seen in the Sky [Amazon, Bookshop, Publisher, Local Library] by C G Jung, trans. R F C Hull.

Jung Hull Flying Saucers

This fairly short book collects all of Jung’s writings relevant to ufology, principally the 1958 monograph “Flying Saucers,” which discusses UFOs in rumor, dreams, and modern art, along with the question of the premodern history of the phenomenon and its “non-psychological” (i.e. objective, material) aspect. An epilogue treats late-breaking ufological literature (in the 1950s): the evangelistic Secret of the Saucers by contactee Orfeo Angelucci, the sf novel The Black Cloud by astronomer Fred Hoyle, and John Wyndham’s sf novel The Midwich Cuckoos. Appended to the main text are three short pieces of correspondence “On Flying Saucers,” addressed to the periodical Weltwoche, the UPI news agency, and US military ufologist Major Donald Keyhoe. The last two letters are largely concerned to counter what Jung claimed were misrepresentations in the press regarding his credulity towards the empirical reality of flying saucers as material craft from beyond Earth.

Throughout the book, but especially in the section that analyzes seven dreams featuring flying saucers or something of the kind, Jung goes on at length about his own theories in more general terms that are not obviously germane to the topic at hand. In one admitted “digression,” he puzzled me by setting up an opposition between the “sex instinct” and the “power instinct,” while positing a “religious instinct for wholeness” that could reconcile and transcend them. I found this arrangement puzzling and theoretically incoherent, although it soon became evident that the “power instinct” was chiefly a rhetorical figure for Nietzsche’s interpretation of life, while the “sex instinct” referred to Freud’s (35-43).

Although the chapter on “Previous History of the Ufo Phenomenon” discusses instances going back to the sixteenth century and speculates about its presence in antiquity, Jung is especially concerned about the putatively US-centric 20th-century UFO sightings glut as a manifestation of collective mentality during a current crisis. In his opening “Introductory” he points to the precession of the equinox from Pisces to Aquarius or succession of “Platonic month” as the basis or essential context for stresses on the modern worldview (5). In his concluding remarks, he focuses on the Cold War and the polar division of the world system between red (Soviet) and white (US) alchemical complements (111).

Answer to Job

Hermetic Library fellow T Polyphilus reviews Answer to Job by Carl G Jung.

Carl Jung Answer to Job

Just as Freud wrote Moses and Monotheism at the end of his career, in which he analyzed the Hebrew religious tradition; Jung wrote Answer to Job late in life as an attempt to integrate the Christian God! It is sometimes hilariously chatty, as when he remarks that “the family life of our first parents was not all beer and skittles.” (p. 31) The central thesis is that the motive for the Christian Incarnation was to redeem God, whose moral inferiority had been disclosed by the events of Job. Jung’s text culminates in a discussion of the Apocalypse.

Although Jung at first claims to be limiting his treatment to the psycho-symbolic dimensions of the Apocalyptic narrative, without discussing their parallels in historical events, he eventually succumbs to the latter temptation. Specifically, he points out the Roman Catholic church’s doctrinal acceptance of the Assumption of the Virgin as a socio-historical realization of the Patmos vision of the Woman Clothed with the Sun.

In my reading, it occurred to me that the Catholic church can function like a great mythic barometer of Western society, because of its vast population, tightly integrated through an organismic hierarchy. And I wondered what “archetypal” conditions might be augured by that church’s current focus of attention: priestly child abuse. The paternal figure of the priest, denoted as benevolent and an agent of divine forgiveness, is now shown to have a terrible hidden aspect more fearsome than that of the God of Job. While that God was merely unjust in authorizing the torment of a righteous man, the God of the abusive priest is cruel in having his ministers victimize the innocent.

Of course, this cruelty is not entirely without biblical precedent. The plague on the firstborn of Egypt was, at least, visited on the offspring of tyrannous, non-Yahweh-respecting, unregenerate pagans who were thus understood as estranged from God. But the molestation of Roman Catholic children who have been brought to church for blessing and instruction is more reminiscent of Herod’s massacre of the innocents, which usually portends an array of dark and worldly forces opposing God’s attempt at sacrificial incarnation. In this case, though, it is God who sends the sacerdotal predators, like He sends the locusts from the bottomless pit in Revelation IX:

“For their power is in their mouth, and in their tails: for their tails [were] like unto serpents, and had heads, and with them they do hurt.” (v. 19) [via]