Introduction
As it is widely known, Carl Jung’s fields of study included many topics that could be considered outside of the traditional Psychology and Psychiatry areas. He was interested in understanding any field that impacted human consciousness and the psyche, including parapsychology and other phenomena in the fringes of human thought, and he never shied away of analyzing any topic with an open mind.
Perhaps one of his lesser known publications was the one related to the topic of Flying Saucers, phenomena that became popular in the culture during the mid 1940’s. Jung started collecting information on the subject around 1946, paying attention to newspaper reports, and all kinds of statements by dedicated study groups, and scientific and military authorities. As it was the case with any topic that interested Jung, he read every available book and opinion on the subject available at the time, and he became both curious and preoccupied with the subject. Jung wrote a letter to a friend in 1951, in which he mentioned the following:
“ I’m puzzled to death about these phenomena, because I haven’t been able yet to make out with sufficient certainty whether the whole thing is a rumor with concomitant singular and mass hallucination, or a downright fact. Either case would be highly interesting. If it’s a rumor, then the apparition of discs must be a symbol produced by the unconscious. We know what such a thing would mean seen from the psychological standpoint. If on the other hand, it is a hard and concrete fact, we are surely confronted with something thoroughly out of the way. At a time when the world is divided by an iron curtain – a fact unheard of in human history – we might expect all sorts of funny things, since when such a thing happens in an individual it means a complete dissociation, which is instantly compensated by symbols of wholeness and unity. The phenomenon of the saucers might even be both, rumor as well as fact. In this case it would be what I call a synchronicity. It’s just too bad that wo don’t know enough about it.” (Jung, 1964, p. vii).
These comments by Jung rise several interesting elements that are worth analyzing. First of all, we can immediately notice that Jung is taking this phenomena seriously, and considers that is a topic that is worth analyzing in more detail, even if it is just a rumor, in which case he points out that this could very well be ‘a symbol produced by the unconscious’, and gives a potential reason the dissociation possibly created in individuals due to the heavy stress generated by the global political conditions, particularly the recent implementation of the iron curtain that divides the world, and the beginning of the cold war. Per the Jungian view of the psyche behavior, when affected by heavy stress, the individual (and social) psyche might find a relief by dissociating, and finds compensation by looking (or creating) symbol of ‘wholeness and unity”. And as a second potential situation, Jung considers the possibility of having a synchronicity, in which the individuals are affected by the stress of global conditions AND these phenomena are also real physical elements appearing at the same time.
This paper will summarize the ideas that Jung presented in the early days of the “flying saucer” phenomena, providing with a clear example of Jung’s open mind and relentless curiosity to analyze and better understand all human psyche related conditions, even when most of the scientific and governmental establishments were unwilling to provide credibility to these events. We will also see how most of the ideas and conclusions provided by Jung are still valid today, and can still be applied as reference for further study.
Jung’s first interest in studying the “Flying Saucers” phenomena
From the early days of the appearance of the “flying saucer” phenomena in the mid 1940’s, Jung realized the psychological challenges that this situation presented. His main question, similar to most serious observers of the phenomena was “If these objects were real or if they are a mere fantasy product”; followed immediately by the questioning: “If they are real, exactly what are they? If they are fantasy, why should such a rumor exist?” (p. 3).
Jung describes how he came up with “an interesting and quite unexpected discovery”, resulting from his first article published on the subject in 1954, for the Swiss weekly Die Weltwoche. On this publication, Jung presented a skeptical point of view to the phenomena, but at the same time, he was respectful of the opinions provided by the large number of specialists that were given credibility to the subject. Four years later, in 1958, Jung’s article was discovered by the global media, and the information was widely spread, but was distorted to indicate that Jung was a “flying saucer believer.” Jung then issued a note of clarification mentioning his true skeptical opinion, but this clarification received no interest by the global press. This situation taught Jung the way curious way that people was reacting to the phenomena, and he indicates: “one must draw the conclusion that news affirming the existence of UFOs is welcome, but that skepticism seems to be undesirable. To believe that UFOs are real suits the general opinion, whereas disbelief is to be discouraged. This creates the impression that there is a tendency all over the world to believe in saucers and to want them to be real, unconsciously helped along by a press that otherwise has no sympathy with the phenomenon.” (p. 3).
This curious reaction was enough for Jung to merit his interest to study the flying saucers, and was the first reason for Jung to become interested in the subject, starting from his first question: “Why should it be more desirable for saucers to exist than not?”
The End of an Era
Immediately after deciding to engage in the study of “flying saucers” (this is the term widely used in the early days of the phenomena, and Jung uses it most of the time, although he also uses the term ‘UFOs’. Here I will use both terms following Jung’s method). Jung understood that this was a highly subjective phenomena, and similar to other studies he made, his main challenge was going to be how to apply scientific structures to bring this phenomena into the formal academia and science umbrella. He mentions: “These rumors, or the possible physical existence of such objects, seem to me so significant that I feel myself compelled, as once before (*) when events of fateful consequence were brewing for Europe, to sound a note of warning. I know that, just as before, my voice is much too weak to reach the ear of the multitude. It is not presumption that drives me, but my conscience as a psychiatrist that bids me fulfil my duty and prepare those few who will hear me for coming events which are in accord with the end of an era.” (Jung, 1964, p. 5).
In regards to the end of an era, Jung is referring to the ancient Egyptian and Greek history that calls for “psychic changes that occur at the end of a Platonic month and the beginning of another,” generating “changes in the constellation of psychic dominants, of the archetypes or ‘gods’ as they used to be called, which bring about, or accompany, long lasting transformation of the collective psyche.” He is referring to the change from the rise of Christianity, or the era of Pisces, and how humanity was nearing the great change when entering the age of Aquarius, sometime around the end of the 20th Century and the beginning of the 21st Century.
On an interview for Die Weltwoche in 1954, Jung aligns his conclusions of the phenomena with those of Edward J. Ruppelt, the chief of the American Air Force’s project for investigation of UFO reports, which determines that “something is seen, but one doesn’t know what.” But the next comment raises quite an important element: “It is difficult, if not impossible, to form any correct idea of these objects because they behave not like bodies, but like weightless thoughts.” (Jung, 1964, p. 6). This surprising conclusion comes from the fact that some objects that are observed are supported with radar signatures, but many of the visual observations are not detected by the radar systems, therefore questioning their physical existence. This definition of “weightless thoughts” has very important ramifications that extend until recent theories, and is particularly impactful, given the myriad of further observations that somehow appear to support the possibility that the objects behave with what appears to be a tight connection to observer’s thoughts and consciousness. It seems that Jung brought up early some level of engagement existing between the objects early called “flying saucers” and human consciousness.
Keeping with Jung’s consideration of the apparent connection of these objects and human consciousness, he points out that “the longer the uncertainty lasted, the greater became the probability that this obviously complicated phenomenon had an extremely important psychic component as well as a possible physical basis.” And also, Jung indicates: “Such an object provokes, like nothing else, conscious and unconscious fantasies, the former giving rise to speculative conjectures and pure fabrications, and the latter supplying the mythological background inseparable from these provocative observations. Thus there arose a situation in which, with the best will in the world, one often did not know and could not discover whether a primary perception was followed by a phantasm or whether, conversely, a primary fantasy originating the unconscious invaded the conscious mind with illusions and visions.” (Jung, 1964, p. 7). Indeed, the fact that this phenomenon combines conscious and unconscious elements, it is not possible, at least for now, to identify its origin, being potentially first some type of physical observation that generates an unconscious reaction that helps build up and strengthen the effect, or vice-versa, if a fantasy based element of the unconscious gives an opening for the psyche to build up some type of physical reality. As most of Jung’s ideas and reflections, this concept appears to be quite ahead for its time, and resonate even with today’s theories of the UAP phenomenon. Reflecting in more detail on Jung’s reflections by mid 20th Century, we will see that the knowledge of the UAP phenomenon has not advanced that much, and remains as much a mystery as it was in Jung’s times. In addition to the two possible situations identified by Jung, he also adds the possibility that these two conditions could be tied via a synchronicity, which means that this events could be meaningful coincidences that connect a physical phenomenon with an archetypal psychic process.
Perhaps the most important point that we find here is that Jung at no point questions the credibility of the experiencers of the “flying saucer” phenomena, and he identifies potential sources, both physical and psychical that deserve further analysis and detailed study. As we will see more and more through this analysis of Jung’s work, we will find that after more than 60 years, the phenomena still remains a mystery, no matter the advances in human science and technology.
Jung’s Initial Analysis of the UFO’s as Rumors
Very early in Jung’s analysis, he recognizes that there is not much that he can offer to evaluate the UFO phenomena as a potential physical reality. He understands that this analysis of material elements needs to be led by the scientific community, using its measurement and test techniques. However, Jung sees his value added in analyzing the phenomena by studying its psychic aspects, and the psychological elements that generate that such a phenomena can grow and expand in society, starting from specific rumors.
The first real situation of the phenomena is that whether physical or psychical, it is already expanded and continues to rapidly expand in the different regions of the world. The natural assumption if the phenomena has a material reality is to reject it, and consider that is the result of somebody’s illusions, fantasies, or lies. Clearly people that make these types of reports must have something wrong in their heads!
If we follow this line of thought, the next step is to consider that the phenomena is based on stories and rumors, which must have a psychical source rather than a material source.
The difference, however, with mere rumors, is that these phenomena appear to have a basis on people’s visions, which Jung calls “a visionary rumor.” To explain this, Jung mentions that this type of rumor “is closely akin to the collective visions of, say, the crusaders during the siege of Jerusalem, the troops at Mons in the first World War, the faithful followers of the pope at Fatima, Portugal, etc. Apart from collective visions, there are on record cases where one or more persons see something that physically is not there.” (p. 8).
All of these examples of collective visions have a very strong numinous, psychical and spiritual basis, such that large groups of people end up directly observing certain objects and visual effects. Jung, however, even if he does not question or rejects these events, he also points out that “Even people who are entirely compos mentis (having control/mastery of one’s mind) and in full possession of their senses can sometimes see things that do not exist.” (p. 9). The difference with visionary rumors is that they need to include some level of “unusual emotion” and the reason why they grow into visions or delusions has a source of stronger excitations, therefore, have their origin on a deeper source.
The first sources considered for this phenomenon occurred during the second half of World War II. First with the observation of mysterious projectiles and rockets in Sweden, which were attributed to the Russians; and second with the so called “foo fighters” or lights that flew closely to the allied bombers over Germany, but then finding out that these objects were also following the German airplanes. In both cases, the real sources of these two events were never clarified. After the first use of atomic bombs, in 1945, the sightings started occurring immediately in the United States. Due to inability to identify an earthly origin for the objects, and also not understanding how the objects were able to demonstrate such amazing performance abilities, the rumor grew to include the assumption that the objects had an extra-terrestrial origin, and even to represent a possible threat to humanity. Jung describes: “The motif of an extraterrestrial invasion was seized upon by the rumor, and the UFO’s were interpreted as machines controlled by intelligent beings from outer space. The apparently weightless behavior of spaceships and their intelligent, purposive movements were attributed to the superior technical knowledge and ability of the cosmic intruders….It also seemed that airfields and atomic installations in particular held a special attraction for them, from which it was concluded that the dangerous development of atomic physics and nuclear fission had caused a certain disquiet on our neighboring planets and necessitated a more accurate survey from the air.” (p. 11).
Regardless of their apparent focus on military installations, Jung recognizes that: “Nobody really knows what they are looking for or want to observe…Their flights do not appear to be based on any recognizable system. They behave more like groups of tourists unsystematically viewing the countryside, pausing now here for a while and now there, erratically following first one interest and then another….” (p. 11)
Jung’s summary of the “flying saucer” phenomena as appeared in the 1950’s is quite complete, and once again, the details he indicates are very close to descriptions that can be found today. Jung continues his summary of the descriptions at the time by saying: “Sometimes they appear to be up to five hundred yards in diameter, sometimes small as electric street-lamps. There are large mother ships from which little UFO’s slip out or in which they take shelter. They are said to be both manned and unmanned, and in the latter case are remote controlled. According to the rumor, the occupants are about three feet high and look like human beings or, conversely, are utterly unlike us. Other reports speak of giants fifteen feet high. They are beings who are carrying out a cautios survey of the earth and considerately avoid all encounters with men or, more menacingly, are spying out landing places with a view to settling the population of a planet that has got into difficulties and colonizing the earth by force. Uncertainty in regard to the physical conditions on earth and their fear of unknown sources of infection have held them back temporarily from drastic encounters and even from attempted landings, although they possess frightful weapons which would enable them to exterminate the human race. In addition to their obviously superior technology they are credited with superior wisdom and moral goodness which would, on the other hand, enable them to save humanity.” (p. 11).
While Jung was eager here to provide the most complete description available for the phenomenon by then. He maintained a healthy skepticism about the popular assumptions held at the time. He recognizes that the rumors of the time, particularly related to the physical elements of the events, contain “the essentials for an unsurpassable ‘science-fiction story’” (p. 12) but, while keeping himself up to date on all the reports published globally, he continued to leave the physical portions of the phenomenon to the aerospace experts, and he continued his focus on the psychical source and its impact in the human consciousness. His thoughts at this time recognize the existence of thousands of UFO reports, and their impact in generating the “visionary rumor”, which objectively analyzed make room for an “impressive collection of mistaken observations and conclusions into which subjective psychic assumptions have been projected.” (p. 12). Is on these projections that Jung focuses his analysis, using his expertise on the human psyche and the development of myths and mind-generated effects.
Psychological Projections as Potential Sources of the UFO Phenomenon
In order for the phenomenon to be a result of a psychological projection, it requires a psychical cause. Jung recognizes that given the worldwide incidence of these observations must mean that the phenomenon has an “extensive causal basis”; and the first conclusion should be that “When an assertion of this kind is corroborated practically everywhere, we are driven to assume that a corresponding motive must be present everywhere too.” (p. 13).
The ’visionary rumors’ that Jung mentions, may originate from external sources and circumstances, but they need a basis of “an omnipresent emotional foundation” which given the reach of this phenomenon must be a “psychological situation common to all mankind.” Therefore, Jung concludes here that “The basis for this kind of rumors an emotional tension having its cause in a situation of collective distress or danger, or in a vital psychic need.” (p. 13).
Given the geo-political situation in the world in the mid 20th Century, Jung believes that the specific condition generating strain in the world population is a result of the policies and behavior of the Soviet Union, and their unpredictable consequences. The real possibility of a nuclear war with global consequences. Jung indicates:
“In the individual, too, such phenomena as abnormal convictions, visions, illusions, etc. only occur when he is suffering from a psychic dissociation, that is, when there is a split between the conscious attitude and the unconscious contents opposed to it. Precisely because the conscious mind does not know about them and is therefore confronted with a situation from which there seems to be no way out, these strange contents cannot be integrated directly but seek to express themselves indirectly, thus giving rise to unexpected and apparently inexplicable opinions, beliefs, illusions, visions, and so forth. Any unusual natural occurrences such as meteors, comets, “rains of blood,” a calf with two heads, and such like abortions are interpreted as menacing omens, or else signs are seen in the heavens. Things can be seen by many people independently of one another, or even simultaneously, which are not physically real. Also, the association-process of many people often have a parallelism in time and space, with the result that different people, simultaneously and independently of one another, can produce the same new ideas, as has happened numerous times in history.” (Jung, 1964, p. 13).
In some cases, events affecting large groups of people collectively, produce almost identical effects, the visions and interpretations result very similar, mainly affecting the individuals that are the least inclined to believe in the phenomena. When this occurs, the unconscious is presented with something that is completely unknown, and it resorts to drastic measures, to be able to rationalize the perceived information. In these situations, the unconscious generates a projection, and extrapolates the information perceived into an object, that reflects some previously hidden information from the unconscious. Regarding projections, here Jung provides a very interesting comment: “Projection can be observed at work everywhere, in mental illness, in ideas of persecution and hallucinations, in so-called normal people who see the mote in their brother’s eye without seeing the beam in their own, and finally, in extreme form, in political propaganda.” (p. 14).
Projections can be found in individuals, with source in the person’s conditions, and can have deeper collective sources as well. Individual projections can be generated by personal repressions, and elements hidden in the individual’s unconscious that can become present given specific environmental triggers.
Regarding Collective projections, Jung describes:
“Collective contents, such as religious, philosophical, political, and social conflicts, select projection-carriers of a corresponding kind – Freemasons, Jesuits, Jews, Capitalists, Bolsheviks, Imperialists, etc. In the threatening situation of the world today, when people are beginning to see that everything is at stake, the projection-creating fantasy soars beyond the realm of earthly organizations and powers, into the heavens, into interstellar space, where the rulers of human fate, the gods, once had their abode in the planets. Our earthly world is split into two halves, and nobody knows where a helpful solution is to come from.” (p. 14)
Here we have presented the first approach by Jung to understand a possible source of the “flying saucer” phenomenon. While is written right after World War II and in the early stages of the cold war, we can find implications that can still be applicable today. Even with all of the technological improvements that humanity has witnessed in the past 60 years, the phenomenon remains, and the understanding of it remains more or less at the same level. We have experienced thousands more events of the phenomena, our science has given some structure to the different events by categorizing the “close encounters” according to their intensity, the extraterrestrial hypothesis remains popular, and multidimensional and time traveler possibilities have been added. Also, the possibility of all of the hypothesis being present is of consideration, but there is really not much additional real knowledge that can be presumed. The psychological conditions described by Jung so far are also still valid as a potential part of the phenomena. We will continue to analyze the rest of Jung’s works on “flying saucers” in the following writings.
References
Jung, C. G. (1964) “Flying Saucers – A Modern Myth of Things Seen in the Skies” , extracted from Volume 10 of the Collected Works of C.G. Jung, “Civilization in Transition”, Bollingen Series, Princeton, NJ: Princeton University Press
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