Carl Jung and the Demons

In 1916, Jung received the best-documented help from demons: Septem Sermones ad Mortuos, or “The Seven sermons to the dead written by Basilides in Alexandria”, “transcribed by Carl Gustav Jung”.

Jung stated that the start of the work was very identical to a possession. “Then it was as if my house began to be haunted. My eldest daughter saw a white figure passing through the room. My second daughter, independently of her elder sister, related that twice in the night her blanket had been snatched away; and that same night my nine-year-old son had an anxiety dream. Around five o’clock in the afternoon on Sunday the front doorbell began ringing frantically. It was a bright summer day; the two maids were in the kitchen, from which the open square outside the front door could be seen. Everyone immediately looked to see who was there, but there was no one in sight. I was sitting near the doorbell, and not only heard it but saw it moving. We all simply stared at one another.”

With such madness about the house, Jung felt he had to act. He shouted: “For God’s sake, what in the world is this?” Then they cried out in chorus, “We have come back from Jerusalem where we found not what we sought.” Over the next three evenings, the book was written, and as soon as he had begun to write, “the whole ghostly assemblage evaporated. The room quieted and the atmosphere cleared. The haunting was over.”

Basilides was a real person, born in Syria, teaching in Alexandria during the years 133-155 AD. Whereas most channelled material is often nothing better than that which can be found in gossip columns, Jung’s text has been labelled a “core text in depth psychology”.

The text is intriguing for several reasons. For one, he uses the name Abraxas to describe the Supreme Being that had first generated mind (nous) and then the other mental powers. Still, Jung did not teach the return of human essence to the Gnostic pleroma, where individuality was lost, but instead adhered to individuation, which maintained the fullness of human individuality. Most metaphysics today argue that both possibilities can be encountered – and are encountered in many religions: that the soul at its final stage can chose to melt with the One (the pleroma) or maintain its separate identity inside the One (individuation). The easiest parallel is with the hologram, in which each “replica” is unique, yet also the whole. If any “replica” was aware, and would at one point have to ask what it wanted, some would ask to surrender into the greater hologram, whereas other “replicas” would ask to retain their individual memories – even though they are part of the whole.

Jung himself wrote: “These conversations with the dead formed a kind of prelude to what I had to communicate to the world about the unconscious . . . All my works, all my creative activity, has come from those initial fantasies and dreams which began in 1912, almost fifty years ago. Everything that I accomplished in later life was already contained in them, although at first only in the form of emotions and images.”

As early as August, 1912, Jung had intimated in a letter to Freud that he had an intuition that the essentially feminine-toned archaic wisdom of the Gnostics, symbolically called Sophia, was destined to re-enter modern Western culture by way of depth-psychology. Of primary sources, the remarkable Pistis Sophia was one of very few available to Jung in translation, and his appreciation of this work was so great that he made a special effort to seek out the translator in London, the then aged and impecunious George R. S. Mead, to convey to him his great gratitude.

Subsequently, he stated to Barbara Hannah that when he discovered the writings of the ancient Gnostics, “I felt as if I had at last found a circle of friends who understood me.” Gnosticism would remain his main dedication for the rest of his life. With the success of books such as Holy Blood, Holy Grail, The Templar Revelation and The Da Vinci Code, all which carve out a special place for the feminine, and often the Pistis Sophia itself, it is clear that Jung successfully predicted the “return of the feminine”.

Philemon and Basilides are but two of the “spirit guides” that were in contact with Jung. The list of other guides also included one “Salome”. In 1926, Jung had a remarkable dream. He felt himself transported back into the 17th century, and saw himself as an alchemist, engaged in the Great Work. Jung felt that alchemy was the connection between the ancient world of the Gnostics and the modern era, which would see the return of “Sophia”.

For Jung, alchemy was not the search for the substance that would transform lead into gold, but the transformation of the soul on its path to perfection. Jung’s dreams in 1925-6 and thereafter frequently found him in ancient houses surrounded by alchemical codices of great beauty and mystery. Inspired by such images, Jung amassed a library on the great art which represents probably one of the finest private collections in this field. Jung’s collection of rare works on alchemy is still extant in his former house in Küsnacht, a suburb of Zurich. His work culminated in his chef d’oevre, published in 1944, and entitled Psychology and Alchemy.

Jung believed that the cosmos contained the divine light or life, but this essence was enmeshed in a mechanical trap, presided over by a demiurge: Lucifer, the Bringer of the Light. He contained the light inside this reality, until a time when it would be set free. The first operation of alchemy therefore addressed itself to the dismemberment of this confining structure and reducing it to a condition of creative chaos. From this, in the process of transformation, the true, creative binaries emerge and begin their interaction designed to bring about the alchemical union. In this ultimate union, says Jung, the previously confined light is redeemed and brought to the point of its ultimate and redemptive fulfilment.
Jung made it clear that his theory was not new. It is similar to the Cathar doctrine and he himself stated that he was restating the Hermetic gnosis and explaining the misunderstood central quest of alchemy. Alchemy, said Jung, stood in a compensatory relationship to mainstream Christianity, rather like a dream does to the conscious attitudes of the dreamer. It has been “underground”, part of a secret tradition that ran throughout Christianity, but always “subconscious” – visible by its shadows and the traces it leaves only.

It is clear that Jung’s psychology is that of the end of the 20th century. In essence, he was the father of the New Age, giving a theoretical framework for channelling and other “New Age practices”.