Jew World Order

By Richard Noll

The key to understanding the Jungian mysteries and their historical roots—at least as Jung perceived them—can be found in Wandlungen und Symbole der Libido. In Wandlungen, Jung followed Cumont (and Ernest Renan before him) in his wistful view that if historical events had gone a little differently, the Western world would be Mithriac today instead of Judeo-Christian. He makes reference to the cultural and spiritual war between “the two great antagonistic religions, Christianity on the one side, and Mithracism on the other.” To Jung, the grand solar, astronomical, and astrological symbolism of Mithracism indicate a form of nature worship that could not have been the more recent product of civilized human life. The mysteries of Mithras are nature worship “in the best sense of the word; while the primitive Christians exhibited throughout an antagonistic attitude to the beauties of the world.”

Jung’s derisive attitude toward Christianity as a product of civilization is even more apparent in the following indictment: “In the past two thousand years Christianity has done its work and has erected barriers of repression, which protect us from the sight of our own ‘sinfulness.’ The elementary emotions of the libido have come to be unknown to us, for they are carried on in the unconscious; therefore, the belief which combats them has become hollow and empty. Let whoever does not believe that a mask covers our religion, obtain an impression for himself from the appearance of our modern churches, from which style and art have long since fled.”

Mithraism was far older than Christianity, which only arose in the first century C.E. With its solar symbolism and shamanistic deification rites in which initiates take on animal powers. it had direct ties to the original nature religion of all human beings.
Jung fully believed that the mysteries of Mithras were his direct experiential link to the ancient Aryans. Cumont referred to Mithras as “the old Aryan deity” who found new names and new faces in the religions of ancient India and Iran, areas thought to be the homeland of the Aryans. It is probably for this reason that Jung found the Mithriac mysteries so meaningful, and why he placed a greater emphasis on this cult over the other less Aryan, Hellenostic mysteries.

It is not surprising that between 1909 and 1914, Jung and his assistants (Honegger, Spielrein, Nelken, and Schneiter) found that the mythological elements in psychotic symptoms in patients were survivals from ancient Aryan cultures ranging from India, Iran, Greece, and Rome to the ancient Teutons. Other than the occasional biblical reference and solar symbolism, they never once found exclusively Semitic mythological symbols in these patients. This was consistent with the scientific research program of the Zurich School, since in order to prove the validity of the phylogentic hypothesis, mythological symbols from Aryan sources should predominate among psychotic Germanic patients.

Jung interpreted the discoveries of the Zurich School in the following manner: Within each native European there was a living pre-Christian layer of the unconscious psyche that produced religious images from the Hellenistic pagan mystery cults or even the more archaic nature religions of the ancient Aryans. This phylogenetic unconscious does not produce purely Christian symbols but instead offers pagan images, such as that of the sun as god. If the sediment of two thousand years of Judeo-Christian culture could be disturbed (as in psychotic mental diseases with a physiological component, such as dementia praecox), then this Semitic “mask” might be removed, and the biologically true images of the original “god within” could be revealed: a natural god, perhaps a god of the sun or stars like Mithras, or matriarchal goddess of the moon or blood, or phallic or chthonic gods from the Mother Earth.

It was precisely these images that dominated the ancient Hellenistic mysteries that most fascinated Jung: the mysteries of Mithras, the Eleusinian mysteries, the mysteries of Dionysus, the Great Mother, and Isis-Osiris. Many of these images also overlap with the alleged mysteries of the ancient Teutons and perhaps even the Aryan Urreligion. To Jung the mystery cults of antiquity kept alive the ancient natural religion of human prehistory and were a corrective antidote to the poison of religions—like Judaism and Christianity—that had been forged by civilization.

Jung regarded Christianity as a Jewish religion that was cruelly imposed on the pagan peoples of Europe. Since Judaism was the product of an older and higher level of civilization than that of the European pagans, it had separated people from nature. The Aryans of Europe, especially the German peoples, had been civilized only a thousand years ago and were therefore closer to their ancestors and their Urreligion of the sun and the sky and sacred groves of trees. Semitic cultures, cut off from the primordial source of life, did not have mysteries in which a direct experience of the gods could be attained through initiation rituals. They were, therefore, cut off from the renewal and rebirth that such mysteries offered the Aryans. cultural contexts but notes that “the Jews do not have this image.” Only Aryans could receive the sacrament of redemption.

Jung often referred to the ancient mysteries as the “secret” or “hidden” or “underground” religions and their social organizations as the secret or hidden churches that kept alive the divine spark from the dawn of creation. This leads us to an obvious conclusion. When Jung became one with Aion in his visionary initiation experience, in his imagination he was not only becoming a full participant in the mysteries of Mithras; he was experiencing a direct initiation into the most ancient of the mysteries of his Aryan ancestors. His new science of psychoanalysis became the twentieth-century vehicle of those mysteries. Most important, as his initiation experience also entailed assuming the stance of the crucified Jesus as he metamorphosed into Aion, Jung thereby became the figure that fueled the fantasies of thousands of Volkish Germans and European and American anti-Semites at the turn of the century: Aryan Christ.

THE ARYAN CHRIST:

At first glance, it seems to be a paradox. An Aryan Christ? Isn’t that a contradiction in terms? But for personal and cultured reasons—an affirming resonance of the inner with the outer—this symbol of paradoxical divinity made sense to Jung in ways that are difficult to understand today. As a magician, healer, and, most important, as a redeemer, the god-man Christ fascinated and repulsed Jung since childhood. But nonetheless, when Jung began to have fantasies of leading a movement to revitalize humanity spiritually, first through psychoanalysis and then with his own movement, the living presence of Christ in his ancestral soul proved to be an irresistible model. This was true even though Jung had fully accepted his new pagan self-identity by December 1913. In an age dominated by a widely accepted Volkish worldview, it is perfectly understandable that Jung’s self-deification would take this form.

For many decades before Jung became conscious that he was the Aryan Christ for a new age, there had been a wide-ranging debate in German cuture not only about the historical reality of Jesus of Nazareth, but about whether he was 100 percent Jewish. Fables of all sorts about non-Semitic tribes of Aryans being the original occupants of the Holy Land who may have transmitted their blood to Jesus, or of the true biological father of Jesus being a Roman centurion, circulated within Volkish circles.

Houston Stewart Chamberlain, a member of the inner circle at Bayreuth after Richard Wagner’s death, was an internationally recognized proponent of these views at the turn of the century. His best-known work, the two-volume Die Grundlagen des Neunzehnten Jahrhunderts (The foundations of the nineteenth century) of 1899, was widely read and discussed. In it,

Chamberlain argued that there are too many Indo-European, Indo-Iranian, or Aryan elements in the tenets of Christianity and in the personality of Jesus to believe that Christ or his ideas were in any way Jewish. Using philological and historical evidence, Chamberlain claimed it is a mistake to believe that only the Semitic races were in Galilee in the years before the birth of Jesus. He placed the “Hellenes” in the area at that time and argued that the population could not possibly have been entirely Semitic. And, he argued, given the Aryan characteristics of Jesus and his ideas and given that race is perhaps the most important determinant of personality, the modern view of Jesus should be revised. The biology of a race should replace language and cultural history as determinants of ethnicity, especially that of Christ. In a characteristic passage, Chamberlain said:

Yet it will not do simply to put race aside as a negligible quantity; still less will it do to proclaim anything directly false about race and to let such an historical lie crystallize into an indisputable dogma. Whoever makes the assertion that Christ was a Jew is either ignorant or insincere; ignorant when he confuses religion and race, insincere when he knows the history of Galilee and partly conceals, partly distorts the very entangled facts in favor of his religious prejudices or, it may be, to curry favor with the Jews. The probability that Christ was no Jew, that He had not a drop of genuinely Jewish blood in his veins is so great that it is almost equivalent to a certainty. To what race did he belong? This is a question that cannot be answered at all.”

But statements such as “Christ…became the God of the young, vigorous Indo-Europeans” leave little doubt that Chamberlain believed him to be a superior product of the Aryan race. To be sure, many theologians objected to this revisionism, but such racialist philosophy was quite popular and was considered to be based on good science. Even Jung quotes from this work in a footnote in Wandlungen und Symbole der Libido. Given Chamberlain’s fame as a leading racialist thinker and anti-Semite, this citation must have leapt off the page at Freud and his Jewish colleagues. Indeed, most of Freud’s statements that Jung was anti-Semitic started in 1912, the year the second part of Wandlungen appeared.

Richard Wagner tended to believe such stories about the Aryan racial elements of Jesus. His opera Parsifal is laden with images of the young knight Parsifal as a pagan Christ-figure and redeemer. Jung experienced the Wagnerian mysteries of Parsifal as a young man and they moved him deeply. The focus of the story is a holy order of knights whose duty is to guard the Holy Grail. This chalice filled with the blood of Christ was a potent Volkish symbol as the sacred container of pure Aryan blood. Spiritual redemption and renewal sprang from the mystical power of blood, which must be protected at all costs. When Parsifal arrives on the scene, all is not well in the community of Grail knights. The holy spear that lanced the body of Christ—and that therefore has tremendous healing properties—has beenstolen by the evil magician Klingsor with the help of the seductress Kundry, who by her own account is Jewish. Amfortas, sovereign of the Grail kingdom, lies in perpetual agony from a wound that never heals, inflicted by Klingsor with the magic spear. The Grail is therefore unguarded and vulnerable to Klingsor. Parsifal, a stranger to the knights, stumbles into his role as hero, retrieves the spear, heals Amfortas with a touch of its tip, redeems the fallen Kundry through an act of love, and restores order to the kingdom. In the final act, accompanied by Wagner’s “transformation music,” Parsifal waves the Holy Grail over a congregation of the Teutonic Grail knights as everyone sings out the final mystical words of the drama, “Highest healing’s wonder/Redemption to the Redeemer!”

Based on an entry in Cosima Wagner’s diaries, many commentators have argued that this last line meant that Jesus, the Christian savior and god, himself needed to be redeemed from his Jewish origins. Others dispute this. But undoubtedly, Parsifal is a Volkish epiphany and the highest dramatic expression of the longing for an Aryan Christ. And Bayreuth itself, the only place where one could see a full performance of Parsifal before 1913, was hailed by Volkish enthusiasts as the new mystery-cult site where the greatest Aryan mysteries would reach their full expression.

Beliefs such as these were held by a great number of educated persons not only in German culture but in the entire Judeo-Christian world at the turn of the century. Yet even for persons who lapsed occasionally into anti-Semitism—like Jung and many German scholars and theologians—it was difficult simply to erase every trace of Christianity because of its Semitic origins. Instead, the myth of an Aryan Christ comforted those bourgeois members of the Volk who simply could not turn to the worship of the sun or retreat to the Teutoberg forest to make animal sacrifices to Wotan or Thor. As the historian George Mosse notes in his magisterial analysis of the Volkish movement, “another tendency of Volkish thought” was “to substitute the image of the Volk for the person and function of Christ.” Transpositions and substitutions that stretched the bounds of logic were presented as solutions for racially cleansing the body of Christ.

TEACH US THE SECRET RUNES!:

Some Volkish scholars and their readers found their inspiration in a remarkable manuscript that had been written in Old Saxon around 830 C.E. but published for the first time in modern German in 1830. This untitled manuscript, which its publisher titled the Heliand (Savior), is the first rendering of the New Testament gospel into the language of the ancient Germans. In this Saxon Gospel, Jesus is Germanized in his role as a chieftain of a group of warrior companions (the apostles). Since the author of this ninth-century text was attempting to speak directly to the hearts and minds of his Northern European contemporaries, who were still largely pagan, Jesus here takes on the familiar attributes of Wotan. Christ the chieftain is a magician, like Wotan, and knows the secrets of the runes. Also like Wotan, who had the ravens Munin and Hugin (memory and mind) perched on his shoulders, Christ the chieftain often has a dove—a symbol of the Holy Spirit—on his.

Jung cultivated a special relationship with Wotan, whom he believed to be the true god of the Germanic peoples of Europe. Wotan came to him in a dream in the form of a wild huntsman as a sign he was taking the soul of Jung’s mother with him to the Land of the Dead. Wotan taking appeared in other guises as well throughout Jung’s life. Eugen Bohler, who was on very intimate terms with Jung from 1955 onward, recalled that Jung “had several intuitions about death—of the death of his mother before the First World War and the death of his wife. On both occasions there was Wotan, the German god who is said to dominate Northern Europe. He had a dream of Wotan riding in the sky… Wotan is a psychopompos, one who leads the souls of the dead, like Hermes.” Bohler added, “Jung had several dreams with Wotan flowing, so to speak, beside him on the lake when he was at Bollingen.

Perhaps Jung was right that Wotan was the living god of the German people. In Jung’s own Switzerland, even to this day, double-beamed Turstkreuze (Wotan-crosses) still watch over the landscape in the hinterlands of the canton of Luzern, awaiting the return of Wotan’s wild hunt for souls.

In the Nineteenth Song of the Heliand, the mighty chieftain Himself, the Rescuer, the Son of the Ruler, the Guardian of the Land, the Chieftain of Mankind, was surrounded by his warrior companions on a mountain. They eagerly awaited his instructions. He spoke to the twelve heroes, telling them of many wondrous things, but they wished to know more than words.

“Gerihti us that geruni!” one of the more intelligent men cried out. “Teach us the secret runes!”

via Ron McVan