9. Jung, Psychology of the Unconscious, pp. 209, 295, 423.
10. Jung, Psychology of the Unconscious, pp. 128–29.
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11. James Jackson Putnam, Letters. Cambridge, Mass.: Harvard University Press, 1971, p. 376. Cited in Richard Noll, The Jung Cult. Princeton, N.J.: Princeton University Press, 1994, p. 133.
12. Robert A. Segal, ed. Jung on Mythology. Princeton, N.J.: Princeton University Press, 1998. Introduction, p. 8.
13. C. G. Jung, ''The Meaning of Psychology for Modern Man," CW 10, Civilization in Transition. New York: Pantheon, 1964, pp. 148–49. Orig. pub. 1933.
14. C. G. Jung, "The Role of the Unconscious," CW, vol. 10, Civilization in Transition, p. 26. Orig. pub. 1918.
15. Ibid.
16. C. G. Jung, "Psychological Types," CW 6, p. 10. Orig. pub. 1921.
17. All cited in C. G. Jung, Psychology of the Unconscious, pp. 23–24.
18. See Homans, Jung in Context, pp. 189–90.
19. C. G. Jung, "What India Can Teach Us," CW 10, p. 518. Orig. pub. 1939.
20. C. G. Jung, "The Dreamlike World of India." CW 10, p. 27. Orig. Pub. 1939.
21. C. G. Jung, "The Role of the Unconscious." CW 10, p. 27. Orig. pub. 1918.
22. For the uses to which folklore studies of this era were put in nazi Germany and Austria, see James R. Dow and Hannjost Lixfeld, ed. and trans., The Nazification of an Academic Discipline: Folklore in the Third Reich. Bloomington: Indiana University Press, 1994.
23. C. G. Jung, "Psychology and Literature." CW 15, p. 94. Orig. pub. 1930.
24. C. G. Jung, "Flying Saucers: A Modern Myth of Things Seen in the Skies," CW 10, pp. 307–436. Orig. pub. 1958.
25. C. G. Jung, Answer to Job. London: Routledge and Kegan Paul, 1954, p. 169.
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26. C. G. Jung, "The Fight with the Shadow," CW 10, p. 219. Orig. pub. 1946.
27. C. G. Jung, "The Role of the Unconscious," CW 10, p. 13. Orig. pub. 1918.
28. José Ortega y Gasset, The Revolt of the Masses. New York: W. W. Norton, 1932, p. 11. Orig. Spanish ed. 1930.
29. Ibid., p. 133.
30. Ibid., p. 115.
31. Cited in Homans, Jung in Context, p. 180.
32. C. G. Jung, "After the Catastrophe," CW 10, pp. 200–201. Orig. pub. 1945.
33. Cf. C. G. Jung, "Epilogue to 'Essays on Contemporary Events,'" CW 10, p. 235. Orig. pub. 1946.
34. C. G. Jung, "The Undiscovered Self," CW 10, pp. 258–59. Orig. pub. 1957.
35. See C. G. Jung, "The Mana Personality," CW 7, orig. pub. 1912, rec. 1945.
36. At this point it may be appropriate to present Richard Noll's controversial books The Jung Cult: Origins of a Charismatic Movement (Princeton, N.J.: Princeton University Press, 1994) and The Aryan Christ: The Secret Life of Carl Jung (New York: Random House, 1997). Noll, clearly no sympathizer with Jung or his "cult," endeavored to show that the sage of Zurich created a "pagan" "Nietzschean religion" with himself as its divine "Christ'' or Messiah. The roots of the "cult,"
as over against merely a school of analytic psychology, lay in the years around 1913–1916, when, in conjunction with the split from Freud, Jung underwent his spiritual crisis, and emerged from it fully armed with the archetypes and the individuating self adumbrated in the Wandlungen of 1912. In constructing this "religion" Jung is said to have drawn heavily not only from Nietzsche, but also from volkish mysticism, spiritualism, theosophy, and "sun worshiping" movements; from Ernst Haeckel's
"monism" and vogues with names like lebensphilosophie and naturphilosophie, which embraced mythic and Bergsonian vitalist concepts.
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There is no doubt that Jung was influenced by all of this, and was capable of bouts of megalomania. At the least, as Myths, Dreams, and Reflections shows, he viewed the outer world in very large part through the powerful lens of his own inner psychic life. But as a defining interpretation of Jung, it seems to this writer that Noll's case, like other simplistic charges about the man, collapses under the weight of the sheer complexity of the Jungian corpus. Only a selective reading of the material, informed by a prior hypothesis, could come to such unambiguous conclusions. The fact is that there is no consistent religious, political, or social doctrine in Jungiansim; only a consistent approach based on conviction that such outer expressions of the human psyche are but reflections of inner processes, in turn controlled by the archetypes of the unconsicous. But this mentality on the part of Jung as analytic therapist made his role more descriptive than prescriptive. Jung was not necessarily advocating everything he saw Abraxas or Wotan doing, nor was he always abjuring it. His mind, unlike those of activist bent, was far too inward and contemplative for that. Rather he was, like his No. 2, a world observer, and more and more prepared to direct the energies behind the world out of the turbulent stream of history and into personal transformations.
Attention should also be directed to serious and documented criticisms that have been made of Noll's scholarship about Jung, especially in Sonu Shamdasani, Cult Fictions: C. G. Jung and the Founding of Analytic Psychology. New York: Routledge, 1998.
37. Jeffrey Herf, Reactionary Modernism. Cambridge, England, and New York: Cambridge University Press, 1984, pp. 1, 2.
38. Andrew Hewitt, Fascist Modernism. Stanford, Calif.: Stanford University Press, 1993.
39. Heidegger, "Deutsche Männer und Frauen," cited in Herf, Reactionary Modernism, p. 113.
40. Rüdiger Safranski, Martin Heidegger: Between Good and Evil. Cambridge, Mass.: Harvard University Press, 1998, p. 254.
41. According to Safranski, by around 1939 Heidegger had "discovered that National Socialism was itself the problem whose solution he had once thought it was. He saw the furor of the new age rampant in National Socialism: technological frenzy, government, and organization—in other words, inauthenticity as total mobilization."
Safranski, Martin Heidegger, p. 293.
42. C. G. Jung, "The Role of the Unconscious," CW 10, pp. 12–13. Orig. pub. 1918.
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43. Letter of Jung to Oskar A. H. Schmitz, dated May 26, 1923; C. G. Jung Letters, selected and edited by Gerhard Adler in collaboration with Aniela Jaffé Princeton, N.J.: Princeton University Press, 1973, I: 1906–1950, pp. 39–40. Cited also in Steven F. Walker, Jung and the Jungians on Myth. New York: Garland Publishing, 1995, pp. 106–107.
44. C. G. Jung, "After the Catastrophe," CW 10, p. 204. Orig. pub. 1945.
45. C. G. Jung, Jung Speaking, ed. William McGuire. London: Thames and Hudson, 1978, pp. 773–79. Cited in also Andrew Samuels, The Political Psyche.
London and New York: Routledge, 1993, p. 282.
46. C. G. Jung, "Wotan," CW 10, pp. 179–93. Orig. pub. 1936.
47. Ibid., p. 185.
48. Samuels, Political Psyche, p. 301. Jung had given seminars with Hauer, an Indologist, on Kundalini Yoga. On the movement, see Jacob Hauer et al., Germany's New Religion: The German Faith Movement. London: Allen and Unwin, 1937.