Excerpts From Jung`s Essay on Wotan

Excerpts from Jung`s Essay on Wotan[1936]


'What is curious is that an ancient god of storm and frenzy, the long quiescent Wotan, should awake, like an extinct volcano, to new activity, in a civilised country that had long outgrown the Middle Ages. We have seen him come to life in the German youth movement, and right at the beginning, the blood of several sheep was shed in honour of his resurrection.

'Armed with rucksack and lute, blond youths and girls were to be seen restlessly wandering on every road from the North Cape to Sicily, faithful votaries of the roving god. Later, towards the end of the Weimar Republic, the wandering role was taken over by thousands of unemployed. By 1933 they wandered no longer, but marched in their hundreds of thousands. The Hitler movement literally brought the whole of Germany to its feet, from five-year-olds to veterans, and produced the spectacle of a nation migrating from one place to another. Wotan the Wanderer was on the move.

'Wotan is a restless wanderer who creates unrest and stirs up strife and works magic. He was soon changed by Christianity into the devil, and only lived on in fading local traditions as a ghostly hunter who was seen with his retinue (the Wild Hunt) flickering like a will o'
the wisp through the stormy night.


'The German youths who celebrated the solstice with sheep sacrifices were not the first to hear a rustling in the primeval forest of the unconscious. They were anticipated by Nietzsche, Schuler, Stefan George, and Ludwig Klages. The literary tradition of Germany has a classical stamp that cannot easily be got rid of; every interpretation of intoxication and exuberance is apt to be taken back to classical models, to Dionysus.

'No doubt it sounds better to academic ears to interpret these things as Dionysus, but Wotan might be a more correct interpretation. He is the god of storm and frenzy, the unleasher of passions and the lust of battle; moreover he is a superlative magician and artist in illusion
who is versed in all secrets of the occult.
'We are convinced that the modern world is a reasonable place, basing our opinion on economic, political, and psychological factors. I venture the heretical suggestion that the unfathomable depths of Wotan's character explain more of National Socialism (Nazism) than all three reasonable factors put together. There is no doubt that each of these factors explains an important aspect of what is going on in Germany, but Wotan explains yet more.

'Perhaps we may sum up this general phenomenon as 'Ergriffenheit' - a state of being seized or possessed. The term postulates not only an 'Ergriffener' (one who is seized) but also an Ergreifer (one who seizes). Wotan is an 'Ergreifer' of men, and, unless one wishes to deify Hitler - which indeed has actually happened - Wotan is really the only explanation. It is true that Wotan shares this possession quality with his cousin Dionysus, but Dionysus seems to have exercised his influence mainly on women. The maenads were a species of female storm-trooper, and according to mythical reports were dangerous enough. Wotan confined himself to the Beserkers, who found their vocation as the blackshirts of mythical kings.

'It seems to me that Wotan hits the mark as an hypothesis. Apparently he really was only asleep in the Kyffhauser mountain until the ravens called him and announced the break of day. He is a fundamental attribute of the German psyche, an irrational psychic factor which acts on the high pressure of civilisation like a cyclone and blows it away. The Wotan-worshippers seem to have judged things more correctly than the worshippers of reason. Apparently everyone had forgotten that Wotan is a Germanic factor of first importance, the truest expression and unsurpassed personification of a fundamental quality that is particularly characteristic of the Germans.

'The emphasis on the Germanic race, the Germanic heritage, blood and soil, the ride of the Valkyries, Jesus as a blond and blue-eyed hero - all this is the indispensable scenery for the drama that is taking place and at bottom they all mean the same thing: a god has taken
possession of the Germans and their house is filled with a 'mighty rushing wind'.

'It was not in Wotan's nature to linger on and show signs of old age. He simply disappeared when the times turned against him, and remained invisible for more than a thousand years, working anonymously and indirectly. Archetypes are like river-beds which dry up when the water deserts them, but which it can find again at any time. An archetype is like an old watercourse along which the water of life has flowed for centuries, digging a deep channel for itself. The longer it has flowed in this channel the more likely it is that sooner or later the water
will return to its old bed.

'We are driven to conclude that Wotan must, in time, reveal not only the restless, violent, stormy side of his character, but also his ecstatic and mantic qualities. National Socialism will not be the last word. Things must be concealed in the background which we cannot imagine at present, but we may expect them to appear in the course of the future.'

Sun Worshipers in German Europe

Excerpt from Richard Noll`s The Aryan Christ

The Secret Life of Carl Gustav Jung

Sun worshipers in German Europe

Jung's massive hymn to the sun could not have come at a more opportune time in German cultural history. All around him, in places such as Bavaria, Thuringia, and Ascona, German-speaking youths were on the march. They were hiking, singing German folk songs, reading Navalis, Goethe, Haeckel, Wilhelm Bblsche, Hesse, and Madame Blavatsky, wearing swastika pendants and runic rings, bathing nude in the sun, and dancing around bonfires on the days of the summer solstice-the ancient German festival of the "changing sun" (Sonnwendfest). They carried banners with the ancient Aryan "sun wheel" on them, a symbol of god that could be found in the ancient homelands of the Aryans-Iran and especially India-in the for-in of circular mandalas. And they sang hymns of praise to the sun. Because of decades of Volkish speculation about the consequences of the work of philologists such as Muller and Renan, there was an extraordinary revival of interest in not only the symbolism of sun worship but also its practice. The natural religion of the ancient Aryans-and indeed, of all humans if one were to speculate far enough-was revived by a multitude of groups all over Germany, Austria, and especially Switzerland, where cults and heretical sects had blossomed for centuries. Some actually performed group rituals in honor of the sun. But sun worship was just one element in a confused mass of cultural contradictions that beset Ger-inany in the three decades preceding the First World War. From the racialist right to the anarchist left a culture of "progressive reaction" against industrial capitalism was on the rise. All of the values that formed the foundation of the industrial order-repressive Judeo-Christian antihedonism, utilitarianism, and rational thought-were confronted with new philosophies of life or of pure experiences that exalted myth over history, impulsive action or deed over conscious reflection, and feeling or intuition over rational thought. This progressive reaction, as historian Jost Hermand has termed it, was manifest in a profound sense of loss, a sense that a spiritual connection with nature and the cosmos had been sacrificed with the rise of a more highly mechanized, industrialized, and urbanized civilization. Much of the sense of loss was expressed in metaphors of degeneration and decay. Civilization had ruined human beings by forcing them into unnatural, cramped, urban environments. Diseases physical and mental were hatched in some places, and the medical science of the day believed that such damage to an individual could be passed down to successive generations. Racial renewal, whether for the individual or society as a whole, was associated with new attitudes toward sexuality and eroticism. There was a cry to recover the Volk-that mystical union of a people with its blood and landscape-from the degenerate industrialized masses. The iron cage of "civilization"-Judeo-Christian beliefs and other political and value systems-had to be cast off in order to recover true culture, the primordial ground of the soul, the Volk. There was only one solution: recover the "archaic man" within, allowing a rejuvenating return to the chthonic powers of the Edenic, Aryan past. It is no coincidence that these same ideas are expressed time and again by C. G. Jung, especially in the first sixty years of his life. The multifaceted Volkish movement (Volkstumbewegung) had a broad plan for Germanic society: at the individual level, the taking of cures, abstinence from alcohol, nudism, vegetarianism, the eating of health foods, contact with the ancestors through spiritualist practices, and hiking through Nature were all remedies to erase the sense of profound loss that so many suffered. At the level of culture, a cleansing of the Aryan race through eugenics and deportations was proposed. Inspired by Herder, Schleiermacher, Ernst Mortiz Amdt, and Turnvater Jahn, throughout the nineteenth century the movement grew increasingly influential as the Germans sought their place in the sun. After German unification in 1871, Volkish energies fueled the establishment of a multitude of lodges, clubs, societies, and so on, all devoted to spiritual renewal. Some of these groups were motivated by blood mysticism and fantasies of reform through a return to the worship of the old Aryan gods. As early as 1814, Amdt had proposed a return to the celebration of the summer solstice as a way to return politically fragmented Germans to their cultural and religious roots. It was left to future leaders to bring his dream into reality. Eugen Diederichs, the famous Jena publisher of many of the new texts of this mystical, Volkish, neo-romantic movement, was one of them. He personally led sun-worshiping rituals with his youth-movement disciples beginning in 1904, expressing the beliefs of so many of them when he said, "My view of god is this, that I regard the sun as a source of all life." The youth organization of the Monistenbund-inspired and led by Haeckel-sponsored sun-worshiping festivals each summer solstice. Haeckel himself was not a practicing neopagan but loved the spirit of the movement. In 1910, the year Jung got lost in sun-hero myths while researching Wandlungen, a Monistenbund joumal reproduced this hymn to the sun:

We are all children of the sun. Out of its womb our planet was bom. An eter nal law of nature compels us to be within its sphere and influence. The im mensity of space is cold, still, lifeless-our luminous mother sun, warming and ripening our fruit, appears as the simple, true element of life. Our ances tors knew this in ancient times. Thus their justifiable joy when the sun made its slow victoriou@ spiral across the sky. They then remembered that all those trees, which concealed their greenness in the wintertime, were consecrated to the god, Wotan.45

Others wanted a Wagnerian twist to their Volkish neopaganism. They gathered in bearskins and made ritual sacrifices of animals to Wotan, Thor, Baldur, and other Teutonic deities. They studied the symbols of the ancient Norse runes and took visionary joumeys to meet with members of an ancient spiritual brotherhood. There were dozens of groups like these, large and small. They convinced themselves that they were chosen, like the grail knights in Wagner's Parsifal, to seek and protect the Holy Grail-in this case, the spiritual purity of Aryan blood. The most famous of these was the Tannenberg Foundation of General Erich Ludendorff, war hero and, later, a co-conspirator in Adolf Hider's failed putsch in 1923. The symbol of Ludendorff's organization was the hammer of Thor. Like many in German culture at the turn of the century, Ludendorff wanted to eradicate Christianity and replace it with an Aryan faith. As one commentator on the neopagan movement in Germany revealed, "In line with the Tannenberg program for the restoration of the ancient Germanic religion, General Ludendorff, accompanied by a few young men, would from time to time retire to the forests near Munich, where a bonfire was lighted and a horse sacrificed in honor of Thor, the god of thunder."

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Jung's German spirituality was never more apparent: his references to the rootedness of one's spirituality, of the fact that one's spirituality must come from one's blood, and the appeal to stay within the boundaries of one's mystical landscape. In a 1918 essay, "Uber das Unbewusste" (translated as "The Role of the Unconscious"), Jung used "rootedness" to argue that the psychoanalysis of Freud and Alfred Adler could apply only to Jews. Jung argued that Germans would find Jewish psychoanalysis unsatisfying. Analytical psychology is therefore an Aryan science and form of spiritual psychotherapy that can truly assist only those of Aryan blood. Whereas Jung considered the English an extension of Germanic blood, his tolerance did not extend to Slavs such as Ouspensky. The English were Aryans, they could be redeemed with his methods. Slavs, although originally Aryan, had too much Asian blood mixed in; they would have a difficult time. Jews could not be redeemed.

Although every foreigner who came into contact with Jung received a heavy dose of Volkish mysticism, few understood its uniquely German context.

The term rooted was constantly invoked by Volkish thinkers-and with good reason. Such rootedness conveyed the sense of man's correspondence with the landscape through his soul and thus with the Volk, which embodied the life spirit of the cosmos. It provided the essential link in the Volkish chain of being. Moreover, rural rootedness served as a contrast to urban dislocation, or what was termed "uprootedness." It also fumished a convenient criterion for excluding foreigners from the Volk and the virtues of rootedness. In addition, the concept of rootedness provided a standard for measuring man's completeness and his inner worth. Accordingly, having no roots stigmatized a person as being deprived of the life force and thus lacking a properly func tioning soul. Rootlessness condemned the whole man, whereas rootedness signified membership in the Volk which rendered man his humanity.

Jung`s Conception of the Collective Unconscious

http://www.kheper.net/topics/Jung/collective_unconscious.html

Jung's Conception Of The Collective Unconscious

Jung saw the human psyche as made up of layers or strata (see diagram above).

First is the conscious mind. The ego is the term given to the organisation of the conscious mind, being composed of conscious perceptions, memories, thoughts, and feelings [Calvin S. Hall & Vernon J. Nordby, A primer of Jungian Psychology, p.34 (1973, New American Library)].

Those mental contents that the ego does not recognise fall into the Personal Unconscious. The Personal Unconscious is made up of suppressed and forgotten memories, traumas, etc. All psychic contents which are either too weak to reach consciousness, or which are actively supressed by the ego, because the latter is threatened by them.

Thus far Jung is in agreement with his old teacher Freud, in supposing the existence of the Unconscious mind, which includes all that is not immediately accessible to everyday waking consciousness (i.e. the Conscious mind or Ego). Conscious and Unconscious are thus the two opposed parts of the psyche.

Jung's great contribution however was to divide the Unconscious itself into two very unequal levels: the more superficial Personal, and the deeper Collective, Unconscious.

Everyone has their own Personal Unconscious. The Collective Unconscious in contrast is universal. It cannot be built up like one's personal unconscious is; rather, it predates the individual. It is the repositary of all the religious, spiritual, and mythological symbols and experiences. Its primary structures - the deep structures of the psyche, in other words - Jung called "Archetypes"; a later-Hellenistic Platonic and Augustinian Christian term that referred to the spiritual forms which are the pre-existent prototypes of the things of the material world. Interpreting this idea psychologically, Jung stated that these archetypes were the conceptual matrixes or patterns behind all our religious and mythological concepts, and indeed, our thinking processes in general.

Actually, Jung's choice of the term "archetype" is in some senses misleading. For in the late Platonic tradition, the archetypes con-stitute a totally spiritual reality; the original perfect spiritual reality or realities which generates the imperfect physical realities; the "thoughts in the mind of God" of Stoicism and Platonic Christianity.

But Jung interprets his archetypes in a biological sense. He says (no doubt due to the Darwinian influence of his age) that they are "inherited", and that they "have existed since remotest times". Yet even "remotest times" can still be located temporally. Such times may have occured an enormously long time ago, but they are still temporal. Plato and his successors would never speak of the Ideas or Archetypes or Spiritual Prototypes coming into being in some primordial past; for they saw these as spiritual realities, and therefore eternal; beyond time altogether.

For Jung then, the Collective Unconscious is not, as many of his popularisers claim, a kind of "Universal Mind" or metaphysical reality, like the Platonic World of Forms, but rather an ultimately biological reality. The Spiritual concepts of Platonism are not seen as metaphysical, but biological, or rather, psycho-biological. The Jungian schema can thus be represented as follows:

---------------------------------------------------- Cn Cn Cn Cn Cn Cn | | | | | | | | | | | | PUn PUn PUn PUn PUn PUn | |_______| |______| |_____| |______| |_____| | C O L L E C T I V E U N C O N S C I O U S [Archetypes = Instincts] BIOLOGICAL INSTINCTS PHYSICAL ORGANISM (DNA or hereditary material) ----------------------------------------------------

Jung's biological theory of the Collective Unconscious.

Now, it cannot be denied that there is a subphysical (the biological subconscious) as well as a supraphysical (the psychic unconscious). Yet care must be taken not to confuse the two. And it seems to me logical to assume that the motifs Jung was concerned with - the psycho-spiritual forces of transformation - pertain to the supraphysical rather than the subphysical.

Certainly, later in life Jung downplayed the "biological" aspect of his psychology, and even discarded it altogether, preferring to see the archetypes in a more Platonic sense of prexistent spiritual entities. And in his voluminous alchemical writings he was more concerned with the dynamics of the psyche, and its transformation, than with explaining how the psyche or the archetypes came about in the first place. So it would be unfair to judge Jung on these grounds. Jung himself obviously did not consider abstract theories concerning the metaphysical or cosmological origin of the archetypes as important a practical here-and-now understanding of how the psyche worked, and how spiritual transformation and the growth to greater wholeness occur.

Parsifal

Wagner`s last and many argue his greatest music drama[he did not refer to them as operas] is Parsifal. Wagner based his work on Wolfram von Eschenbach`s version of the Parzival myth. However von Eschenbach`s work does agree closely with the older version by Chretien de Troyes.
It would be a mistake to label Parsifal as a Christian passion play as many have over the years since its first performance in 1882. Sacred drama it may be but Christian certainly not. There is a thin, a very thin Christian veneer to the drama but only a very superficial understanding would cause one to consider it essentially a Christian work.
Parsifal is inextricably linked to the King Arthur and Holy Grail myths of the high Middle Ages whose roots may be traced right back to pre-christian Celtic times and the myth of the Cauldron which features in many Celtic tales, especially the Cauldron of the god Dagda. A real life magical cauldron, the Gundestrup Cauldron was discovered in a Danish peat bog at Gundestrup and datable to the 1st or 2nd century BCE and probably manufactured in Gaul. Its sides feature images of Celtic deities and sacred magical rituals and the author John Grigsby in his Warriors of the Wasteland considers that it was connected to rituals of human sacrifice because there is a basis for this in Celtic myths and human sacrifice in peat bogs is known to have been practiced in the Celtic and Germanic regions.[See PV Glob`s The Bog People]
Both the Grail[taken from the Old French graal, an adaption of the Latin gradalis] is a dish, a cauldron in other words and like the Cauldron of Celtic myth had curious restorative properties and could provide nourishment and sustenance for the Knights of the Grail as Dagda`s Cauldron could.
Current popular authors associate the Grail with the idea of a bloodline, most especially a messianic bloodline which must be guarded and kept secret.
Wagner whether intentionally or not appears to be responsible in the eyes of some scholars for associating the Grail with the concept of Aryan blood purity. Certainly his Pasifal does seem to associate the concept of the land around Montsalvat being laid waste due to the faithlessness of its king Amfortas who succombed in temptation to the feminine charms of the sorceress Kundry who is taken by some to be a feminine Wandering Jew. The result of this lapse was a loss in blood purity and the onset of physical and spiritual corruption in the Grail lands which only Parsifal, the Aryan redeemer could restore.
Only by his possession of the sacred spear/lance and the Grail could he restore the land and people.
The spear could be likened to a penis, the Grail a womb. The meeting of the two, the animus and the anima would restore Aryan wholeness and blood purity.
Many have also likened the sacred spear or lance with the spear of Wotan, Gungnir which in Wagner`s Siegfried was broken by the hero Siegfried and this marked the end of the gods, the onset of the Goetterdaemmerung, The Twilight of the Gods.
Parsifal in effect is a reborn Siegfried, a hero destined to a higher status who will fulfill his mission where Siegfried failed but nevertheless builds upon Siegfried`s past work.
Where Siegfried, the fearless hero was intent on discovering the emotion of fear[something he lacked] Parsifal`s mission was to discover the emotion of compassion[Mitleid].
On discovering the Valkyrie in a deep sleep[induced by her father Wotan for disobedience] on the summit of a rocky mountain, surrounded by a magical wall of fire that no coward dare cross Siegfried suddenly experienced fear for the first time in his life:

Brennender Zauber
zueckt mir in`s Herz;
feurige Angst
fasst meine Augen:
mir schwankt und schwindelt der Sinn!

Translation by Stewart Spencer:

Burning enchantment
charms my heart;
fiery terror
transfixes my eyes:
my senses stagger and swoon!

By contrast Parsifal finally learned compassion by asking the question, What aileth thee mine uncle?[Eschenbach]

"Aryan" Essentially a Racial or Ethnic Term by L. Austine Waddell

An extract from LA Waddell`s A Sumer Aryan Dictionary.

The title "Aryan" is the Anglicized form of the Sanskrit Arya, the "noble or exalted", a term which is employed in Indian literature, ancient and modern, solely in a racial sense to designate the fair ruling and civilizing race as opposed to the dark aboriginal subject people, and India itself was called the "Land or Region of the Aryas[or Aryans]." It is also used in its proper racial sense by Huxley in the heading in designating the fair long-headed people, now mainly represented in Europe by the British and Norse or Scandinavians, the so-called "Nordics" of modern anthropologists.
It is similarly used in a racial or ruling sense by the Sumerians, Akkads, Amorites, and Hittites in its earlier form of Ar, Ara, Ari, Har or Harri, also meaning "exalted or noble"[see Ar, Ara, etc in Dictionary], and similarly with a like meaning in Ancient Egypt[see Hari, Heri under Ar in Dictionary]; and ancient Greek name of Aeria or Harie for Egypt, probably designated that country as the "Land of the Ari or the Aryans". The Medes, as`Herodotus records, were formerly called Arii; and "Ariana" or "Land of the Ari" was`a title of Persia and the source of the modern name Iran for that land. The title Harri is used by the Mitani or the Early Medes, on their records about 1400 B.C. . Darius-the-Great calls himself on his tomb "an Ariyo of Ariyo descent". It is the Her title of the Ancient Goths, in their great epics, the Eddas, and the source of the modern Herr or "master" of the Teutons and Scandinavians, of the Irish Celtic Aira, a "chief" or "nobleman", and of the Ar in aristocratic[see Ari "Aryan" in Dictionary].
This title Ar, Ari, Arya, or "Aryan", appears, as I have shown, to have originally designated the Early Aryans as "The Ploghmen" from the Sumerian Ar, Ara, "plough", which is now disclosed as the source of the Old English ear, "to plough, to ear the ground" and of "ar-able", etc.[See Ar, "plough" in Dict]. The Aryans are now seen to have been the traditional inventors of the plough and of the Agricultural Era of the World; and the sense of Ara or "the exalted ones" appears to have been used for this title when this gifted race became the rulers of the various aboriginal tribes-the Sumerian also gives the plough sign the meaning of "raise up, exalt" as the secondary meaning of ploughing as "the uplifting" of the earth[see Ara, exalt, in the Dict].

Mr Waddell in his Makers of Civilization in Race and History writes:

"The title Arya, Englished into "Aryan", is the usual term employed for the white race, now called from its western stock "Nordic", from the very earliest Vedic period by the eastern or Indian branch of that race who have uniquely preserved its early traditional history and records; and the same race is similarly so termed by the Ancient Persians who also belonged to its eastern branch. And the title was and is solely used by them in a racial and in no other sense; and especially it is never used by them in a linguistic sense as is popularly supposed-a useage which was only introduced by European philologists a few generations ago. That title Arya literally means in both the Indian Sanskrit, the old classic language of India, and in the Ancient Persian language "the exalted or noble one"; and it is derived as I have shown from the Sumerian Ar, Ara "exalt, lofty, shining, glory"; which is also disclosed as the remote Sumerian root of our modern word "Aristocrat" or "noblest or most excellent governor", derived through the Greek, a word which well defines the older ethnic meaning of the word "Aryan". For the civilizers of the old world are now disclosed to have been more or less exclusively of this Aryan stock, which was essentially an aristocracy of master-men, the ruling race who established Civilization and who civilized the aborigines by their enlightened rule and science; just as in the Greek classic period of Europe, Greek Civilization reached its zenith under a military aristocracy of this same Aryan race, and weakened and became practically extinct with the weakening and practical extinction of this Aryan racial element from the population there. Indeed the later Sumerians do appear also to have used this title in a racial sense in the aspirated form of Ha-ra, which is defined in the bilingual Assyrian glossaries as "The host of the nation or people."

The title Ara, Arya or "Aryan" is found as a designation of rulers or masters to run throughout the whole family of the Aryan languages, including the Egyptian, presumably because the early rulers and masters were of this race. Thus it is in aspirated form the Her, Hera, Hearra or Herr, "lord or master" of the Goths, Scandinavians, Germans and Anglo-Saxons, the Aire "chieftain" of the Irish Scots and Gaels and so on. It is the Arios, Harios or Harri of the Medes, and Arya and Airya of the Ancient Persians in a similar exalted and racial sense; and it is thus proudly used by Darius the Great on his tomb where he calls himself "An Arya of Arya[n] descent", and Xerxes called himself a "Harri". The early sea-going branch of the Sumerians, the Morites or Amorites who have left many "prehistoric" inscriptions in the British Isles, whilst calling themselves Mur, Gut or "Goth" and Kad[forms of Khatti, Catti or "Hittite"], also called themselves Ari, which now appears to be a dialectic form of this title "Aryan".

Miguel Serrano

---

Another Turn of the Wheel

THE INITIATION

I had to wait many years before I was accepted by the guides who control us from the Ray of Green Light, and the Master decided to initiate me.
I was summoned to the Circular Room of Glass, which had been built in the south as a copy of the first home. The warriors were all there, dreS$ed in black and carrying their swords. I, too, carried mine.
The great Sign of Return, which revolves in the opposite direction to the turning of this present earth, was suspended from the vaulted roof. A fire burned in the centre of the room. I drew my sword and passed it to the Master .
'You must stand,' he told me. 'No one kneels in our company.' The others formed a circle around us. The Master passed my sword over the flames.
'There are two swords. One day you will be the Warrior of the Two Swords, when you regain the faculty of conversing with the animals and plants, which is the language of A valon, spoken in the City of the Caesars. You will be the Warrior of the Two Worlds, the inner and outer. There is only one sword, but it has two edges, llke a double-headed eagle. It is the Sword of the Two Consciousnesses, of the awakening.'
The Master drew a sign on the blade of the sword and handed it back to me. The warriors pointed their swords at my heart. Then they raised them towards the Emblem of Return.
'The Circle is called Huilkanota. You are now an Ancahuinca, a warrior serving the White Gods of Albania. Now you can never turn back. Whosoever sets foot here can never go back. He must go ever onward, across burning deserts and icy plateaux, suffering thirst, half-frozen, alone, without human comfort, without the warm embrace of a living woman, usque ad mortem, until one day he reaches the diamond-encrusted walls of the City of Dawn, its drawbridge, its hidden entrance. By his constant courage in battle, by his "fury" alone, he will have gained the right to resurrection and eternal life. But whosoever sets foot upon this path which leads to the great beyond may not go forward ifhe ever has the intention of turning back. He who has attained the human state and doesn't try to go beyond it is like a man who commits suicide.' And the Master gave me the first sign in our initiation: 'The sign is the language of Atlantis-Hyperborea. When you trace it over your heart, it affects the two heads of the double-headed eagle and instantly reaches the Two Earths and all your bodies, reactivating them. It is your defence and paralyses those who are opposed to your myth, opposing Nos, like a counter-initiation, an anti-spirit.
Other signs will be given to you, either by me personally or by the guides, as they become necessary to the glory of your fight, on the dangerous road which you will be following. May the Norns be propitious to you! May the immortals give you their blessing! Go, se'ek! And never return. Leap!'

THE SEARCH ONCE AGAIN

Since that day I have travelled the world from end to end, searching, consulting, looking deep into the eyes of every pilgrim I meet to see whether he is one of my comrades, to receive some sign or indication that would help me find the path that leads to the gates of the City of Dawn.
At first, I allowed myself to be dragged along by the current that flows ever farther towards the south. I penetrated its borders, where Pedro Sarmiento de Gamboa tasted the bitter fruit of return, called Calafate (l). In the Sarmiento Mountains, by Lake Nahuel Huapi, I searched for the City of the Caesars. And one day I found myself at a great altitude, near the peak of Melimoyu. Without knowing why, I burst into tears beside a small lake and a rock which stood on a plateau, near a forest of petrified conifers. It was with great difficulty that I came down from there, as if half of m y soul lay dead in that place.
And I continued my search until I reached the icy wastes of the Antarctic, guided by a golden-haired dog, always with the hope of seeing the oasis which was the entrance to the Interior World, the Hollow Earth, the refuge of our guides, appear in the thick mist. And in the expectation of their resurrection.
I don't know what happened to my golden-haired dog, or whether I lost it in this turn of the wheel or another, whether it fell into a bottomless Antarctic abyss, or whether it was devoured by the ferocious skuas, those Antarctic seagulls which flew ever closer to its Golden Fleece.
I have said that I travelled to all the ends of the earth. And thus it was. I crossed the great Ocean which eats away at our coasts, in the knowledge that the temples, palaces and golden ghosts of Gondwana and Mu, the decomposing skeletons of the men of Lemuria, their treasures, their immense submerged powers, their cosmogonic dreams, still lie in its depths. And one day I reached the Other Spine of the Earth, the Himalayas, because I thought to find the City of Agharti and the Masters of my Master there. I lived in India for many years, searching the holy mountains for the Siddha-Ashram. The Master had to1d me that its entrance was to be found on the sacred Mount Kailas, in the Transhimalayas, above the rainline, near Lake Manasarovar. I was on the point of reaching it. But I was prevented from doing so by the other races who had taken control of those regions and who were opposed to our myth, forcing Kaliyuga towards its nadir, to the new kingdom of the ants, to a planet of lead. Only the judgment of the Noms can save our Myth of Resurrection and Eternal Love. And the sword called 'Blood Memory'. And the Disc of Green Light and the return of the White Gods.

CARL GUSTAV JUNG

On my return to the west, in that European world which is not like the South American one, and which after the Thirty Years War and the latest war of the Mahabharata has become like a body without a soul, I discovered that a noble White Spirit had left Europe for ever . I was told that the Grail had been taken by Parsifal to Albania, the ancient name for America, in a Templars' ship with a fiery cross on its sail which revolved in the direction of return, towards the oases of the South Pole. In Switzerland, beside a lake, in a tower built by his own hands and whose construction had been determined by his dreams, I met the Master of the Sphinx once more. He was carving a serpent on a rock, while the waters of the lake lapped gently round his feet. He saw me arrive, exhausted, thirsty and hungry, and invited me inside the tower to rest beside the fire while he prepared a meal for me.
He offered me wine in a metal jug and we talked all that night and the following day. I shall try and reproduce what he told me. 'Like you, I have lost the war. When I have left this life, a conspiracy will take place against me. It has always been so, because only poets will be able to understand me and continue my work. Sometimes I think that my fellow countrymen, in this tiny land in which I am living in this turn of the wheel, hate me, because I endanger their materialist, money-orientated way of life. I am not from this world. I am a Hyperborean. Like you, I am a stranger in this world, in this land inhabited by the "slaves of Atlantis". We lost this stage of the war of the Mahabharata. Because of this, my work f/ill remain unfinished and only poets, as I have said, will be able to understand it and carry it on. This homeland of mine, which was once druidic, has remained a part of a Celtic confederation whose symbol is a clover with four leaves, because it lacks the fifth leaf which is the Hyperborean polar spirit, the leaf of the number of destiny. It lost it, or it never had it. At least your homeland is the land of the Morning Star...
'But you are to blame, 'I broke in. 'Why didn't you risk your all?
You were also a son of your mountainous country, lacking in sacred fury.'
'I would have lost the little that I had salvaged in the battle. And now it will be the sons of my own flesh who will take part in the destruction of my work. A creator, a warrior, should not have children. ...'
'That is true, 'I agreed.
He poured out the wine. He put some large pots and the old metal frying pan into the cupboard. He greeted them and thanked them, talking to them as if they could understand him. After an almost religious silence, he looked at me fixedly: 'Well, pilgrim, you have eaten and drunk. Do you wish to rest or would you rather open your heart to me now, as you did long ago, when you were a king standing beside the Sphinx?'
'I will talk to you, 'I replied. 'That is why I have come. Only you can answer me.'

'SELF'

'I have been asking myself the same question for an entire eternity, without obtaining an answer. Is there any reason to believe that anything survives death? The "ego", for example? Can it die? If the "ego" dies, everything comes to an end with it. One day you explained to me that if the "ego" didn't exist, there would be no world. If a yogi, for example, had stripped himself of his "ego" in his profoundest state of samadhi, there would be no one there to know that he had been in samadhi. Or perhaps he didn't know that he was in samadhi? Because there is individuality without ego-consciousness; it exists even in a flower, a stone. " A stone is a stone because it has no ego-consciousness, " said Meister Eckhart.
Without consciousness, without "ego", there can be no individuation. There is persona but not personality. And the "ego", this "ego" I feel myself to be, that only I am, how can it die? If it dies, the world comes to an end, because how can "I" know that it will go on without "me", when "I" die? Only because people tell me so, because someone assures me it is so, while I am still here. I learn that the world goes on after me. And it is "I" who hears it, always "I". Ah, but if I really do die, then everything comes to an end, even the world. And I cannot escape from this. There is no possible way out for my "ego". I can only think and feel the following: when I disappear, if ever I do disappear, someone in eternity will again feel himself to be "me", exactly as I do now. And this "I", who feels like this, will be "I" myself, just as if nothing had ceased to exist; because in the immense interval, after a whole eternity, if there is no "I" -this "I" -there is no consciousness, so that time also comes to an end. A moment, a sigh, a nothing. The disappearance and resurrection of the world. The sleep, the repose of the Gods. The Eternal Return.
'I have come here to consult you, to talk to you, to think with you. How can I know that you really exist, that you are also "I", that you feel yourself to be an "I", "your-I"? Only because I hear you tell me so. And it could well be a projection of myself or a splitting of myself in two, like all the rest, words that I am saying to myself, questions and answers that I am putting to myself, a monologue in front of a mirror in which I am looking at myself. At the end of his dramatic life, Nietzsche also had discovered this - so they tell me - and he became all people in one, at one and the same time, succeeding in escaping from the circle into madness. But did he really escape?'
He passed his old hands across his forehead.
'This has been my obsessive melody, too. The anguish of this mental brick wall, this narrow path which seems to leave us without a way out. Without an answer. Because, truly, there is none. You know? There is none! The only thing I can confirm to you is that I, too, feel myself to be "me". A poor answer. Because you don't believe me, you cannot possibly believe me. From your point of view, only "you" feel yourself to be "me". This is how it is for you, even when I can assure you that it is the same for me, too. With your "me", you will never be able to understand it. Separate for ever. There is no way out of this, no answer. That is to say, the answer is: there is no way out, no answer. The way does not lie in renunciation of the "ego", "crucifixion of the ego", but in its supreme affirmation, combining it with an entelechy, with the Persona which existed before the "ego" and which felt itself to be so old, so ancient, so filled with dignity. Combining them in the Absolute Personality.'
'What is the "ego"? Where was it before it entered a child's body?' I asked.
He answered me with other questions: 'Perhaps it was the "guardian angel" which the child later loses, when the "ego" enters his body? Or perhaps the "guardian angel" is that wise man, who goes away when the "ego" enters the child's body and waits for "your" return? What is this "you"? Is there, perhaps, a "third"? Or is the "ego" a point, a fold in the mantle of the persona, of the Monad, of which only a tiny part can enter a body made of dense matter? Have you ever considered the possibility that the technocrats of the science of Kaliyuga managed to give an "ego" to their electronic brains, their robots, merely by moving a lever? Mightn't something similar have happened in the case of the human being?
Will the "ego" survive when the robot is destroyed? Will the same "ego" be reproduced in other machines? This horrifying possibility is for me a further proof that consciousness is an archetype which forges a path through the universes, seeking to give itself a shape, and that it uses the human being in the same way as it would use the machine. ...I have never managed to say this openly: That the "ego" is an Archetype. , 'I understand, ' I said. 'They are only words, I know. New receptacles for an old wine.
Let us return to the point from which we have strayed: combining the "ego" and the persona. There lies the gate through which one can enter and leave Ultima Thule. I have called it Individuation. Combining the "ego" with the Self. Changing the accent of individuality, moving it from the rational consciousness closer to the Ocean of the Unconscious, without ceasing to be conscious but with a different type of consciousness, bringing light as far as possible into the darkness, moving from the Yellow Sun of rational consciousness to the Black Sun of Individuation. And the centre that appears there, which is created, invented, to which the accent of individuality has now moved, is the Self, a circle whose circumference is everywhere and whose centre is nowhere. And which emits a Ray of Green Light. The light of Gnosis. Meister Eckhart's "tiny spark" which navigates in a ghost ship on and beneath the surface of the Sea of the Unconscious, with all its lights on. The fulfilment of the totality of a being, the unus mundus. This is Individuation. Giving a face to the Self, to the "Guardian Angel", the Monad, making the Creator conscious. ...And do you know where I found the concept of the SelfI used in order to allude to this mystery? In the greatest psychologist of all time: in Nietzsche, your "Wounded King", who was the first to discover it, using the German word Selbst.'
'What is the Self?' I asked.
'It is an island of glass lost in the middle of the Ocean, a city hidden in the depths of a mountain, an oasis of warm water in the midst of the ices, it is the Continent of the Golden Age, a castle surrounded by flames, in which the Beloved lies asleep. ...Yes, because once there was a King, a Queen, a Sleeping Beauty in a Wood, an Eternal Love. ...Only poets will be able to understand me. ...

ANIMA, ANIMUS

'Eros was united with his Beloved inside the Great Orphic, Cosmic Egg: Phanes, Erika Paios. Eros unites, but Phobos, fear, hatred (nothing is closer to love than hatred) disunites, leads to separation, breaks the Cosmic Egg. So as to acquire consciousness, individuality, so as to be able one day to give a face to the Cosmic Egg.
'Complete fusion - losing oneself in one's opposite, in the loved one, in an effort to return to the original Androgynous - is not a good thing. It goes against Individuation, the immortality of the persona and resurrection, which is differentiation, the individuation of both partners, so that he and she can come together again separated but, in another way, united for ever. Resurrected. 'If you have the great good fortune to meet your beloved again, the her ofhim, in one of the turns of your wheel, don't make the mistake of marrying her. You would both be destroyed. What you must do is help her to die outside you. Love her as if you were committing a crime. The beloved must die in order to return to life as an immortal, placing her eternity in your hands. This is the true Her, who leads the warrior to heaven, who is not all illusion, who does not drag him down into hell, profaning him, castrating his magic virility, turning man into woman. She is not the devouring mother, the widow who is not the Widow, because §he does not resign herself to her widowhood and so castrates her son. Parsifal and" Alexander had to employ Phobos (Hatred) in order to escape from the Great Mother, the little widow, so as to achieve the Grail, the Stone of Change, which the Greeks called Xoanon. Totality.
'Das ewig Weibliche zieht uns hinan,' as Goethe said. "The Eternal Feminine leads us to heaven. " Because the impulse which drives you to fulfil the ultimate mystery, which I have called Individuation, projecting the "ego" into the Persona, into the Monad, into the Self, giving a face to the Gods, "lighting the darkness of the Creator", is none other than love. Only love can make you cross the deep chasm, the drawbridge that separates your "ego" from the castle in which your beloved lies asleep, jumping into the abyss. It is in effect a change, a miracle. It is a Non-Existent Flower: the Self. Fall into this flower and you will find the face of your Beloved there. This love, this impulse, is an icy, red-green fire, which consumes everything and projects you to heaven, loving beyond life and death, for all eternity. This love makes you immortal. This face, this Fire of Love, which the troubadours and Minnesanger called Woevre Saelde, Isolde, I have called Anima in the man and Animus in the woman.

A-MOR

'It has been said that the man who loves God needs seven incarnations in order to enter Nirvana and liberate himself, and that the man who hates him needs only three. it is without God but with his own "fury" that Parsifal achieved the Grail and his individuation, his Self, his totality. This is the difference between the Liquid Road and the Dry Road. We do not know whether, as well as his "fury", his Phobos, his fear of the Mother, Parsifal carried with him a "memory of a beloved", as he was supposed to have advised his friend Gawaine to do. Parsifal, with his "fury", or his hatred, was resisting a participation mystique. Samadhi, fusion with Adhi, the Primordial Being, doesn't await him at the end of his road. Because this would be the way of sainthood. What awaits him is Kaivalya, total separation, supreme individuation, Absolute Personality, the ultimate solitude of the Superman. This is the way of the magician, the Siddha, the tantric hero of the Grail. The cosmic isolation of the risen Purusha.
'The mystery of the Grail has preoccupied and moved me deeply since my youth. For this very reason, i did not wish to touch it but passed it by op tiptoe, because i had a presentiment that this was something sacred that should not be "psychologised". Unfortunately, i am not sure that others may not do so in my name after I have gone. ...'
'I am surprised to hear you use the word "psychologise". Having stopped in midstream, out of a desire to preserve the "scientific" nature of your school at all costs, having enveloped your profoundest experiences in the language that was in vogue at the time, so as to escape the accusation of mysticism and magic, you nevertheless find yourself laid open to the accusation of "psychologising" traditional and sacred knowledge, such as alchemy, astrology, hermeticism and even the I Ching. Having done so, you have gained nothing, because your enemies will always accuse you of mystic ambiguities and of being a gnostic follower of Meister Eckhart.'
'I know. This is why I have said that only poets will understand me. Because, somehow, I have handed over the "cipher". I, too, like the troubadours ofOccitania and the Minnesanger, have sung in code, in cipher. For example, haven't I said that Archetypes are psychoid? That is to say that, transcending the human psyche, they are beyond or before it. What difference, then, from the Gods of Greece and India and of the ancient Germans? And my two or more Collective Unconsciousnesses, incompatible between themselves? Isn't this the "Blood Memory", the Minne of the German troubadours, who sang of the memory of a Love lost at the beginning of time? What difference between this and the "Race Spirit" of which the occultists speak? Without doubt, I could have gone much further, had I, too, not lost the war. I could have linked my concept of the Collective Unconsciousnesses with the mysterious Tibetan doctrine of the Tulku and the Hindu-Buddhist doctrine of the Bodhisattva. A Tulku never says "I" but "we" when referring to himself. He is a Race Spirit embodied in an entire people. He possesses all his "I" while also being conscious in various parallel planes or times of existence. He is ubiquitous. Thus we link up with the theme of "I", which you raised, and with Nietzsche's conclusion, which is no longer one, but all. ... Hinduism's Sam sara is also my Collective Unconscious, the River of Sam sara, of those archetypal forms: Maya, for the Hindus, Illusion. And in the midst of all this is the Self, like an ideal centre, situated in no particular place in the immense Ocean, like a Non-Existent Flower.
'In the west, there was once a way of individual initiation into love: the mystery of the Grail, of its Esoteric Order ofKnights and the hermeticism of the German and Provenial troubadours and of the Fedele d'Amore in northern Italy. The troubadours' esotericism became a sort of Platonism, or an alchemical Tantrism of the Left Hand. It possessed a ritual and an initiation by degrees, which went from the choice of the initiate by the "glance" of the Lady of the Castle - Beatrice, in the case of Dante -to the giving of a protective ring, a girdle (Brunnhilde's Girdle in the Nibelungenlied), a handkerchief or a glove. The initiate has been accepted. He is the Tantric Sadhaka. He then passes into the degrees of Fenhedor, "Suitor"; Precador, "Implorer"; "Bound Man" and Drut, he who has exchanged hearts, the betrothed - Rebis, the androgynous of the alchemists - he who has surmounted the ultimate test of Asag, uniting with his lady only in the mind; or rather, in the Maithuna, the mystical Tantric coitus. The Mysterium Coniunctionis. From there he should achieve resurrection, the state of definite separation, Individuation in the Absolute Personality, purushic, kaivalic, of which we have already spoken. With the face of the Beloved in his soul. In alchemy, the equivalent states are Nigredo, Albedo (from which come the names Albania, Albion, Albi) and Rubedo, resurrection in the red immortal energy-matter of Vajra. The Soror Mystica, the woman who is always at the side of the alchemist, is the Amasia Uxor, the magic bride of the troubadours' love esotericism. And she is the Yogini and Parastri, the initiated bride of Tantrism.
'This miraculous Hyperborean initiation comes from a great distance, from the original polar continent, where the remale magicians, the priestesses of magic love, Morgana and Allouine, appeared. And also the women who, in the legend of the Grail, healed the wounded warrior and the Sick King. This mystery comes to us from an unfathomable distance. In the west, it was destroyed with the Cathars and the Templars, with the Minnesanger and the Fedele d' Amore, with the troubadours of the Languedoc, in the eternal war with the enemies of the divine myth. What had been a private, unique, aristocratic initiation has become vulgarised in the exotericism of the Church of Rome, which has taken possession of its symbols and adulterated them. The Gnostic Lady, Sophia, Woevre Saelde, the feminine Holy Spirit, Parakletos, the Dove, has been popularised as the Virgin Mary; the Exchange of Hearts, which is in reality the awakening of the Anahata chakra, has been externalised in the cult of the heart of Jesus. The crown of thorns and the rosary have replaced the Templars' alchemical rose of a thousand petals, the Sahasrara chakra, at the summit of the invisible skull. It is the assassination of the sacred way of Kundalini, of the Tantric road of the chakras. A hermetic initiation of solar love has been adulterated by an exoteric, lunar religion, by an anthropomorphic, exclusively materialistic cult.
'The initiation of "loveless love" has been destroyed, and man has gone over to the diffusion of a physical, matriarchal love, centred purely on the physical body of the woman, in which the externalised Eve triumphs, desecrating the warrior, imposing her female urgency and her "Demetrian" fever for procreation. Love has become human, all too human. The "loveless love" of the warrior, of the troubadour, is the mystery of the Grail. The love of the unresurrected woman and man is the Church of Rome, lunar Christianity. The initiatory poem has deteriorated into the novel, the popular literature and the unhealthy sexualism of our day.
'When we talk about the religion of love of the troubadours, of the initiated knights of the Grail, of the true Rosicrucians, we must try to discover what lies behind their language. In those days, love did not mean the same thing as it does in our day. The word Amor (Love) was a cipher, it was a code word. Amor spelt backwards is Roma. That is, the word indicated, in the way in which it was written, the opposite to Roma, to all that Rome represented. Also, Amor broke down into "a" and "mor", meaning Without-Death.
That is, to become immortal, eternal, thanks to the way of initiation of A-Mor. A way of initiation totally opposed to the way of Rome. An esoteric, solar Kristianity. The Gnostic Kristianity of Meister Eckhart. And mine. Because I have tried to teach western man to resurrect Kristos in his soul. Because Kristos is the Self for western man.
'This is why Roma destroyed Amor, the Cathars, the Templars, the Lords of the Grail, the Minnesanger, everything which may have originated in the "Hyperborean Blood Memory" and which may have had a polar, solar origin.
'The love talked and written about so much in novels, poetry and magazines, the love of one's neighbour, the universal love of the churches, love of humanity, has nothing whatsoever to do with "loveless love" (A-Mor, Without-Death), which is a harsh disciplirie, as cold as ice, as cutting as a sword, and which aspires to overcome the human condition in order to reach the Kingdom of the Immortals, Ultima Thule.

'SYNCHRONICITY'

'The earth is alive, and it feels with you. It follows your footsteps, your search, with equal anxiety, because it will be transfigured in your triumph. The end of Kaliyuga and the entry into a new Golden Age depend on the results of your war. The earth by itself cannot finish the work that Nature leaves incomplete. Today the earth has joined forces with man in his destructive passion. The great catastrophe will occur in the first years of the Age of Aquarius. But if you can find the entrance to the Invisible Double of this earth, fulfilling the mystery of "loveless A-Mor", the volcanoes will become calm, the earthquake will cease and the catastrophe will be avoided.
'There is an essential "synchronicity" between the soul and the landscape. What you achieve in yourself will have repercussions in even the remotest corner of the universe, like the ringing of a bell which announces a triumph or a defeat, producing irreversible effects in a secret centre where Destiny acts. The Archetype is indivisible and, if you once confront it in an essential manner, the effects are universal and valid for all eternity. The old Chinese saying expresses it well: "If a man, sitting in his room, thinks the right thoughts, he will be heard thousands of leagues away. " And the alchemical saying, too: "It doesn't matter how alone you are. If you do true work, unknown friends will come to your aid.'
'What I have called "synchronicity", Nietzsche called "lucky occurrences filled with meaning". It becomes a poetic dialogue, a concerto for two violins, between the man-magician and Nature. The world presents you with a "lucky occurrence filled with meaning", it hands you a subtle, almost secret message, something which happens without apparent reason, a-causal, but which you feel is full of meaning. This being exactly what the world is looking for, that you should extract that meaning from it, which you alone are capable of seeing, because it "synchronises", it fully coincides with your immediate state of mind, with an event in your life, so that it is able to transform itself, with your assistance, into legend and destiny. A lucky occurrence which transformed itself into Destiny. And once you have achieved this, everything will appear to become the same as before, as if nothing had happened. Nevertheless, everything has changed fundamentally and for all time, although the only ones to know it will be you and the earth - which is now your earth, your world, since it has given itself up to you so that you can make it fruitful. "The earth has made itself invisible inside you", as Rilke would say, it has become an individualised universe inside you. And although perhaps nothing may have changed, "it might seem as if it were so, it might seem as if it were so", to use your own words. And you will be a creative God of the world; because you have conceived a Non-Existent Flower. You have given a meaning to your flower.'
Notes: (1) A fruit of the south of Chile. It is believed that whoever eats it will always return there..

This is a section taken from the chapter
Another Turn of the Wheel, by Miguel Serrano,
found in Nos: The Book of Resurrection.