Memories, Dreams, Reflections. Карл Густав Юнг

and tried to think over the situation. At this moment one of the other guests who had been sitting at my table came over and asked reproachfully, “How did you ever come to commit such a frightful indiscretion?” “Indiscretion?” “Why yes, that story you told.” “But I made it all up!”

      To my amazement and horror it turned out that I had told the story of the man opposite me, exactly and in all its details. I also discovered, at this moment, that I could no longer remember a single word of the story — even to this day I have been unable to recall it. In his Selbstschau Zschokke⁴ describes a similar incident: how once, in an inn, he was able to unmask an unknown young man as a thief, because he had seen the theft being committed before his inner eye.

      In the course of my life it has often happened to me that I suddenly knew something which I really could not know at all. The knowledge came to me as though it were my own idea. It was the same with my mother. She did not know what she was saying; it was like a voice wielding absolute authority, which said exactly what fitted the situation.

      My mother usually assumed that I was mentally far beyond my age, and she would talk to me as to a grown-up. It was plain that she was telling me everything she could not say to my father, for she early made me her confidant and confided her troubles to me. Thus, I was about eleven years old when she informed me of a matter that concerned my father and alarmed me greatly. I racked my brains, and at last came to the conclusion that I must consult a certain friend of my father’s whom I knew by hearsay to be an influential person. Without saying a word to my mother, I went into town one afternoon after school and called at this man’s house. The maid who opened the door told me that he was out. Depressed and disappointed, I returned home. But it was by the mercy of providence that he was not there. Soon afterwards my mother again referred to this matter, and this time gave me a very different and far milder picture of the situation, so that the whole thing went up in smoke. That struck me to the quick, and I thought: “What an ass you were to believe it, and you nearly caused a disaster with your stupid seriousness.” From then on I decided to divide everything my mother said by two. My confidence in her was strictly limited, and that was what prevented me from ever telling her about my deeper preoccupations.

      But then came the moments when her second personality burst forth, and what she said on those occasions was so true and to the point that I trembled before it. If my mother could then have been pinned down, I would have had a wonderful interlocutor.

      With my father it was quite different. I would have liked to lay my religious difficulties before him and ask him for advice, but I did not do so because it seemed to me that I knew in advance what he would be obliged to reply out of respect for his office. How right I was in this assumption was demonstrated to me soon afterwards. My father personally gave me my instruction for confirmation. It bored me to death. One day I was leafing through the catechism, hoping to find something besides the sentimental-sounding and usually incomprehensible as well as uninteresting expatiations on Lord Jesus. I came across the paragraph on the Trinity. Here was something that challenged my interest: a oneness which was simultaneously a threeness. This was a problem that fascinated me because of its inner contradiction. I waited longingly for the moment when we would reach this question. But when we got that far, my father said, “We now come to the Trinity, but we’ll skip that, for I really understand nothing of it myself.” I admired my father’s honesty, but on the other hand I was profoundly disappointed and said to myself, “There we have it; they know nothing about it and don’t give it a thought. Then how can I talk about my secret?”

      I made vain, tentative attempts with certain of my schoolfellows who struck me as reflective. I awakened no response, but, on the contrary, a stupefaction that warned me off.

      In spite of the boredom, I made every effort to believe without understanding — an attitude which seemed to correspond with my father’s — and prepared myself for Communion, on which I had set my last hopes. This was, I thought, merely a memorial meal, a kind of anniversary celebration for Lord Jesus who had died 1890–30=1860 years ago. But still, he had let fall certain hints such as, “Take, eat, this is my body,” meaning that we should eat the Communion bread as if it were his body, which after all had originally been flesh. Likewise we were to drink the wine which had originally been blood. It was clear to me that in this fashion we were to incorporate him into ourselves. This seemed to me so preposterous an impossibility that I was sure some great mystery must lie behind it, and that I would participate in this mystery in the course of Communion, on which my father seemed to place so high a value.

      As was customary, a member of the church committee stood godfather to me. He was a nice, taciturn old man, a wheelwright in whose workshop I had often stood, watching his skill with lathe and adze. Now he came, solemnly transformed by frock coat and top hat, and took me to church, where my father in his familiar robes stood behind the altar and read prayers from the liturgy. On the white cloth covering the altar lay large trays filled with small pieces of bread. I could see that the bread came from our baker, whose baked goods were generally poor and flat in taste. From a pewter jug, wine was poured into a pewter cup. My father ate a piece of the bread, took a swallow of the wine — I knew the tavern from which it had come — and passed the cup to one of the old men. All were stiff, solemn, and, it seemed to me, uninterested. I looked on in suspense, but could not see or guess whether anything unusual was going on inside the old men. The atmosphere was the same as that of all other performances in church — baptisms, funerals, and so on. I had the impression that something was being performed here in the traditionally correct manner. My father, too, seemed to be chiefly concerned with going through it all according to rule, and it was part of this rule that the appropriate words were read or spoken with emphasis. There was no mention of the fact that it was now 1860 years since Jesus had died, whereas in all other memorial services the date was stressed. I saw no sadness and no joy, and felt that the feast was meagre in every respect, considering the extraordinary importance of the person whose memory was being celebrated. It did not compare at all with secular festivals.

      Suddenly my turn came. I ate the bread; it tasted flat, as I had expected. The wine, of which I took only the smallest sip, was thin and rather sour, plainly not of the best. Then came the final prayer, and the people went out, neither depressed nor illuminated with joy, but with faces that said, “So that’s that.”

      I walked home with my father, intensely conscious that I was wearing a new black felt hat and a new black suit which was already beginning to turn into a frock coat. It was a kind of lengthened jacket that spread out into two little wings over the seat, and between these was a slit with a pocket into which I could tuck a handkerchief — which seemed to me a grown-up, manly gesture. I felt socially elevated and by implication accepted into the society of men. That day, too, Sunday dinner was an unusually good one. I would be able to stroll about in my new suit all day. But otherwise I was empty and did not know what I was feeling.

      Only gradually, in the course of the following days, did it dawn on me that nothing had happened. I had reached the pinnacle of religious initiation, had expected something — I knew not what — to happen, and nothing at all had happened. I knew that God could do stupendous things to me, things of fire and unearthly light; but this ceremony contained no trace of God — not for me, at any rate. To be sure, there had been talk about Him, but it had all amounted to no more than words. Among the others I had noticed nothing of the vast despair, the overpowering elation and outpouring of grace which for me constituted the essence of God. I had observed no sign of “communion,” of “union, becoming one with …” With whom? With Jesus? Yet he was only a man who had died 1860 years ago. Why should a person become one with him? He was called the “Son of God” — a demigod, therefore, like the Greek heroes: how then could an ordinary person become one with him? This was called the “Christian religion,” but none of it had anything to do with God as I had experienced Him. On the other hand it was quite clear that Jesus, the man, did have to do with God; he had despaired in Gethsemane and on the cross, after having taught that God was a kind and loving father. He too, then, must have seen the fearfulness of God. That I could understand, but what was the purpose of this wretched memorial service with the flat bread and the sour wine? Slowly I came to understand that this communion had been a fatal experience for me. It had proved hollow; more than that, it had proved to be a total loss. I knew that I would never again be