Liber Novus, II.8-13



1st Day



[A dream by C. G. Jung, Jan 1914.]

(37-8) pp. 277-8 in a ravine/canyon; meeting Bilgames^


p. 277b

"a desolate mountain range blocks my way, though a narrow valley gorge allows me to enter. The way leads inevitably between two high rock faces. ... Here the path becomes slippery. One-half of the way is white, the other is black. I step onto the black side ... : it is hot iron. I step onto the white half : it is ice. ... I dart


p. 278a

... onward, and finally the valley widens into a mighty rocky basin. A narrow path winds up ... to the mountain ridge at the top. As I approach the top, a mighty booming resounds from the other side of the mountain like ore being pounded. ... As I reach the pass, I see an enormous man approach from the other side.


Two bull horns rise from his great head, and a rattling suit of armor covers his chest. His black beard is ruffled and decked with exquisite stones. The giant is carrying a sparkling double axe in his hand ... . ...

{"Many bulls ...; strong bulls" (Thilli^m 22:13).}

{cf. the bull-headed Mino-tauros in the LABURinthos, place of the LABRUs (‘double-axe’). The word /LABru-} is cognate with Latin /LABium/ ‘lip’.}

{"They shoot out the lip" (Thilli^m 22:8).}


I call out to him : Oh, Izdubar ..., ...

{"I will declare thy name" (Thilli^m 22:23).}


forgive me for lying like a worm in your path."

{"I am a worm, and no man" (Thilli^m 22:7).}


Iz : "... Is this the right way to the Western lands?"

{Bilgames^ was on his way toward the western abode of Ziusudra, whereunto he afterwards arrived.}


p. 278b

"(He lies as if paralyzed, stretched out on the ground.)"

{"My strength is dried up ...; ... and Thou layest me in the dust" (Thilli^m 22:16).}

p. 277, fn. 96 "In 1906 Peter Jensen noted : "It has now been established that Gilgamesch is the [correct transliteration of the name of] the chief protagonist of the epic, not Gistchubar or Izdubar as assumed previously" (Das Gilgamesch-Epos in der Weltliteratur [Strassburg : Karl Tru:bner, 1906], p. 2)."



2nd Day



[A dream by C. G. Jung, Jan 1914.]

(46-8) p. 282-3 eastwards Bilgames^ is carried


p. 282a

"We cannot expect any help from the West, but help is possible from the East.

{"All the ends of the earth shall ... turn unto YHWH" (Thilli^m 22:28).}


Did you meet anyone in your way whom we could call on for help?"

{"O Thou be my strength, hasten to help me." (Thilli^m 22:20)}


p. 282b

"I : "... Can you really not accept that you are a fantasy?""

{This impudent imputation by C. G. Jung was surely afterwards divinely punished. It is the material world that is a "fantasy" (Skt. /maya/ ‘illusion’); whereas the dream-world is (as Amerindian theologies expound) more real than is the waking-world.}


"I put my arms around him and lift him up from the ground; he is lighter than air".

{The lightweight of the carried Bilgames^s is reminiscent of the lightweight souls of the dead (in ashes-guise) carried out of the Netherworld by the North-Amerindian Coyote-god.}


p. 283a

"St. Christopher, the giant, bore his burden with difficulty, despite the fact that he bore only the Christ child."

{Another divine being who (although much heavier than appearing to be) was lifted, was the divine cat in the abode of U`tgarda-loki.}






(50-61) pp. 284-5 various incantation-prayers composed by C. G. Jung


p. 284a

"I have prepared a rug for my God, an expensive rug from the land or morning."



"I am the egg that surrounds and nurtures the seed of the God in me."



[fn. 125 : "The attributes of God in this section are elaborated as the attributes of Abrasax in the second and third sermons in Scrutinies. See below, p. 349."]


p. 284b

"Fully expectant, awaiting lost memories. ...

Molten, transparent.

Streaming bright, coiled on itself."



"Amen, you are the" : "flower that blooms in the morning", "deer that breaks of the forest", "song that sounds far over the water".



"One light that was never spoken.

One light that was never lit up."



"I forgive myself these words, as you also forgive me for wanting your blazing light."



"Rise up my friend, you who lay sick, break through the shell. ...


p. 285a

We knock at your prison and lay our ears against it."



"We do not comprehend and live the incomprehensible.

We do no love and live the unloved."



"Come to us, we who will" : "heal you with our own art"; "produce you out of our own body".



"We looked for you" : "with all the wise", "in our own heads and hearts".


p. 285b

"I have turned my night into day and went about at midday like a sleepwalker. ...

I made small everything that was great and made everything great that was small."

p. 285, fn. 129 a dream by C. G. Jung, Jan 1917

"awful and formidable avalanches come crashing down the mountainside ...; they will fill the valley on whose rim I am standing on the opposite side."

{avalanches = uprisings by the working-class; mountainside = organized society; valley = gulf between status of capitalist and status of worker; opposite side = opposed in the class-war.}

"The following is a paraphrase of the entry in Black Book 6 ... : ... His soul tells him to help the Gods and to sacrifice to them.

She tells him that the worm crawls up to Heaven, it begins to cover the stars and with a tongue of fire he eats the dome of the seven blue heavens. She tells him that he will also be eaten, and that he should crawl into the stone and wait in the narrow casing until the torrent of fire is over. Snow falls from the mountains ... (p. 152 f)."

{worm = wage-slave; Heaven = control of the oikonomic system; stars = capitalist schemes; tongue of fire = preaching against capitalism; blue heavens = ploutokratic ruling dynasties; eaten = murdered by capitalist stooges; stone = dissimulation as to secret ideology; narrow casing = concealment of secret ideology; torrent of fire = countrerevolutionary reaction; snow = insurrectionist conspiracy.}



The Opening of the Egg



[A dream by C. G. Jung, Jan 1914.]

(65-7) p. 286 divine illumination : disclosure of the luminous body of the Godhead


p. 286a

"I kneel down on the rug and carefully open ... . Something resembling smoke rises from it and suddenly Izdubar is standing before me, enormous, transformed, and complete. ... He says :

{The jinni (genie), when invoked, emergeth out from the enchanted container.}


p. 286b

"... I had been outside in the universe – over and under me was an endlessly dark star-glittering sky ... . Streams of fire broke from my radiating body – I surged through blazing flames – I swam in a sea that wrapped me in living fire ... – I was ancient and perpetually renewing myself --- ... and whirled glowing from the depths to the heights ... – as raining embers beating down ..., engulfing



myself ... – Embracing and rejecting myself in a boundless game ... . I was completely sun. ... I was sun, completely sun. I am the sun."


An inexpressible light breaks from his body, a light that my eyes cannot grasp. ... Here reigned eternal light, immeasurable and overpowering."

{Thus is likewise described the body of the godhead Sat Nam, according to Radha Swami : according to Eckankar, this scene is to be witnessed in a dream.}

p. 286, fn. 136 "Roscher notes that "As a God, Izdubar is associated with the Sun-God" (Ausfu:hrliches Lexikon ..., vol. 2, p. 774)."






[A dream by C. G. Jung, Jan 1914.]

(73) p. 288b column; maiden upon man

"I find myself in a gloomy vault, whose floor consists of damp stone slabs. In the middle there is a column from which ropes and axes hang. ... I catch sight of the figure of a young maiden with wonderful red-gold hair – a man of devilish appearance is lying half under her – his head is bent backward -- ... and two similar daimons have thrown themselves over the maiden’s feet and body. ... The maiden holds her hand over the eye of the man lying beneath her ... –

her hand firmly clasps a small silver fishing rod".

{cf. the "silvern bough" which is the Irish aequivalent to the "golden bough" of Aineas; also the "Fisher King" of the Holy Grail.}



Sacrificial Murder



(76-7) p. 290 liver as eucharist


p. 290a

"serpents wind their way slowly and cracklingly through parched undergrowth ... . ... I walk hesitantly over the boulders ... A marionette with a broken head lies before me amidst the stones ... . ... . ... a shrouded figure, like that of a woman, is standing ... . ...


p. 290b

S : "... take out the liver." ...

I : "Who are you to give me such an order?"

S : "I am the soul of this child. You must do this for my sake." ...



I reach into the child’s visceral cavity – it is still warm – the liver is still firmly attached – I take my knife and cut it free of the ligaments. ... I kneel down on the stone, cut off a piece of the liver and put it in my mouth. ... I swallow it ... .

S : "I thank you."

She throws her veil back – a beautiful maiden with ginger hair.

S : "Do you recognize me?""

pp. 291-2 , fnn. 155-7 dreams by C. G. Jung, Oct 1917

p. 291, fn. 155

"In Black Book 7, ... a figure appears, Ha, who says that he is the father of Philemon. ...

{Inasmuch as /philema/ is ‘kiss’, the therefore Sandwich-Islander deity-name /HA-loa/ (‘Breath-long’) may be relevant.}

" " " "

His secret is the runes, which Jung’s soul {spirit-guide} wants to learn. ... About the runes ..., Ha explained : "See the two with different feet, one earth foot and one sun foot –

" " " "

which reach toward the upper cone and have the sun inside, but ... have ... the other sun. ... Meanwhile the upper sun comes out of the cone and the cone gazes after it ... .

{These "cones" may be volcanoes – such as, Hudi(Fuji)-yama.}

" " " "

One {another divine entity?} has to retrieve it with a hook

[cf. (73) p. 289a "piercing the eye ... with the little hook."]

" " " "

and would like to place it in the small prison. Then the three [the twain with different feet, plus the hooker] have to stand together, unite, and twirl up at the top (curled). With this they manage to free the sun from its prison again.

" " " "

Now you make a thick bottom and a roof, where the sun is safe at the top. But inside the house the other sun has risen also.

{cf. the frequent redaedifications of the Grand Shrine of Ise}

" " " "

Therefore you too are coiled up at the top and have made a roof over the prison again at the bottom, so that the upper sun cannot enter. The two suns always want to be together -- ... the two cones – each has a sun. ... Then you put the two suns together there, but in the middle one, neither at the bottom nor at the top, therefore there are not four but two, but the upper cone is at the bottom and there is a thick roof above and ... you long to return with both arms. But at the bottom you have a prison for two, for both of you. Therefore you make a prison for the lower sun and fall toward the other side, to get the lower sun out of the prison. This is what you long for, and the upper cone comes and

" " " "

makes a bridge toward the lower,

{cf. the "bridge of heaven" (K 20)}

" " " "

taking back its sun, which has run away before, and now the morning clouds come into the lower cone, but its sun is beyond the line, invisible (horizon). ... But you are imprisoned in the prison of the lower sun, that is rising. ...

" " " "

Now you make something that is quadrilateral above, which you call thoughts, a prison without doors, with thick walls,

{Are these "thoughts" the attic-imprisoned skull-headed goddesses in CBM, p. 34?}

" " " "

so that the upper sun does not leave, but the cone has already gone. You ... coil up at the bottom.

" " " "

Then you are one and make the serpent’s way between the suns ... . But ... there is a roof above and

{Is this "serpent" the cordlike multiheaded deity connecting with the Sun in CBM, p. 33 top?}

" " " "

you must raise upward the hook with both arms, so that it goes through the roof.

{Po-wori had to raise up the hook from the Netherworld (K 44).}

" " " "

Then the sun below is free and there is a prison above. You look downward,

[cf. (66) p. 286b "I must cover my face and cast my gaze to the ground."]

" " " "

but the upper sun looks toward you. But you stand upright as a pair [self plus serpent] and

p. 292, fn. 155

have detached the serpent from you ... . Therefore you make a prison for the below. Now the serpent crosses the sky above the earth.

" " " "

... the serpent wriggles its way through the sky around all the stars far above the earth. ... (pp. 9-10)"

{as implied in the Ophite Diagram}

p. 292, fn. 156

"in Black Book 7 ... Ha explained : "If you have managed to move the arc forward, you make a bridge below and move upward and downward from the center, or you separate above and below,

" " " "

split the sun again and crawl like a serpent over the upper and receive the lower. ..." (p. 11)"

{A halved sun is depicted with downwards-facing serpents in CBM, p. 57 lower left.}

p. 292, fn. 157

"in Black Book 7 ... Ha explained : "... But the serpent crawls to the top and draws the sun up. Then both of you move upward ..., but the sun is below and tries to draw you down. ... There the serpent comes and wants to drink from the vessel of the below. But there comes the upper cone and stops. Like the serpent, the looking coils back and moves forward again ... . But the lower sun pulls and thus you become balanced again. But soon you fall backward, since the one has reached out toward the upper sun. The other does not want this so you fall asunder, and

" " " "

therefore you must bind yourselves together three times.

{The serpents in CBM, p. 57 lower left, are depicted as bound-together in 2 places.}

" " " "

Then you stand upright again and you hold both suns before you ..., and you come together to become one and must separate the two suns ... . But the lower cone has swallowed the upper cone into itself, because the suns were so close. Therefore you place the upper cone back up again, and because the lower is then no longer there, you want to draw it up again ..., since the sun Above ... is invisible. Because you have longed to return downward for so long, the upper cone comes down and tries to capture the invisible lower sun within itself. There the serpent’s way goes at the very top, you are split and everything below is beneath the ground. You long to be further above, but the lower longing already

" " " "

comes crawling like a serpent, and you build a prison over her.

{cf. the serpent-queen in the "AB"}

" " " "

But there the lower one comes up, ... and the two suns suddenly reappear, close together. You long for this, and come to be imprisoned. ... The prison opens, the one longs even more to be below, but the defiant one for the above ..., but longs for what is to come. And thus it comes to pass : the sun rises at the bottom but is imprisoned and above three nest[ling] boxes are made for you and the upper sun, which you expect, because you have imprisoned the lower one.

" " " "

But now the upper cone comes down powerfully and divides you and swallows the lower cone. ... Therefore you place the cones tip to tip and

{Carlos Castan~eda (AD) described encountres with cone-shaped deities in the Netherworld during dreaming.}

" " " "

curl up toward the front in the center. ... One makes a bridge between you both, imprisons the lower sun again ... . Thus the future can become ... so well, you also get everything beneath the roof and into the house, the serpent, and the two suns. ... The upper cone reaches out immediately for its sun – but there is nowhere a sun to be found anymore and the serpent also jumps up, to catch the suns. You fall over, and one of you is eaten by the lower cone. With the help of the upper cone you get him out and in return you give the lower cone its sun and the upper cone its as well. You spread yourself out like the one-eyed who wanders in heaven and [you] hold the cones beneath you ... . You leave the cones and the suns[,] to go and stand side by side ... . In the end you agree to bind yourself threefold to the upper cone descending from above. ... (pp. 13-14)"

K 20 = Kojiki 20

K 44 = Kojiki 44

CBM = Codex Borgianus Mexicanus

"AB" = "Adventures of Bulukiya" in the 1001 Nights

AD = Carlos Castan~eda : The Art of Dreaming. NY : HarperCollins Publ, 1993.


C. G. Jung (edited by Sonu Shamdasani; translated from the German by Mark Kyburz, John Peck, & Sonu Shamdasani) : The Red Book : Liber Novus. PHILEMON SER, Foundation of the Works of C. G. Jung, Zu:rich. W. W. Norton & Co. Mondadori Printing , Verona.