Fascinating dream about UFOs and/or Niburu(?) with analysis by Jung

Jung's commentary

The dream begins with a sunset, when the sun is hidden by the clouds so that all one can see is a disk. This would emphasize the round form, a tendency confirmed by the appearance of a second disk. Jupiter, more round bodies in large numbers, "things from outer space." For these reasons the dream comes into the category of psychic UFO phenomena.

The uncanny pallor of the sun is indicative of the fear that spreads over the daylight world in anticipation of catastrophic events to come. These events, much in contrast to his "daylight" views, are of unearthly origin: Jupiter, the father of the gods, seems to have left his orbit and is
approaching the earth. We meet this motif in Schreber's Memoirs: the extraordinary happenings going on
all round him compel God to "move nearer to the earth". The unconscious "interprets" the threat as a divine intervention, which manifests itself in the appearance of smaller replicas of the great Jupiter. The dreamer does not draw the obvious conclusion about UFOs and does not seem to have been influenced in his choice of symbols by any conscious concern with them.

Although to all appearances a cosmic catastrophe is about to happen, the fear changes into a positive mood of a solemn, holy and reverent kind, as is fitting for an epiphany. For the dreamer, however, the coming of the god signalizes extreme danger: the bearing out his fear of a world war. Remarkably enough, they do not cause the expected earthquake, and the detonations seem to be of a strange and
unusual nature. No destruction takes place in the vicinity of the dreamer; the hits are so far below the horizon that all he thinks he can see is a single flash. The collision with these planetoids is therefore infinitely less dangerous than it would be in reality. The main point here seems to be fear of the possibility of a third World War, and it is this that gives the scene its terrifying aspect. It is the dreamer's own interpretation, rather than the phenomenon itself, which causes him to be so agitated. Consequently the whole affair assumes a markedly psychological aspect.

This is immediately borne out by the meeting with the young lady, who keeps her composure, imperturbably goes on with her work, and prophesies the date of his death. She does this in so solemn and impressive a manner that he even feels it necessary to emphasize the number of the words she uses, namely eight. That this number is more than mere chance is proved by the supposed date of death-the 8th of November.
This double emphasis on the eight is not without significance, for eight is a double quaternity and, as
an individuation symbol in mandalas, plays almost a great a role as the quaternity itself. For lack of association material we shall suggest only a tentative interpretation of the number eleven with the help of the traditional symbolism. Ten is the perfect unfolding of unity, and the numbers one to ten have the significance of a completed cycle. 10+1=11 therefore denotes the beginning of a new cycle. Since dream interpretation follows the principle post hoc ergo propter hoc, eleven leads to eight, the ogdoad, a totality symbol, and hence to an actualization of wholeness, as already suggested by the appearance of
UFOs.

The young lady, who seems to be unknown to the dreamer, may be taken as a compensating anima figure. She represents a more complete aspect of the unconscious than the shadow, since she adds to the personality its feminine traits. As a rule she appears most clearly when the conscious mind is
thoroughly acquainted with its shadow, and she exerts her greatest influence as a psychological factor when the feminine qualities of the personality are not yet integrated. If these opposites are not united, wholeness is not established, and the self as their symbol is still unconscious. But when the self is constellated it appears in projection, though its true nature is hidden by the anima, who at most alludes to it, as in this dream: the anima, with her calmness and certainty, counters the
agitations of the dreamer's ego consciousness, and by mentioining the number eight points to the totality, the self, which is present in the UFO projection.

The intuition of the enormous importance of the self as the organizer of the personality, and also the importance of the collective dominants or archetypes, which as so-called metaphysical principles determine the orientation of consciousness, is responsible for the solemn mood prevailing at the beginning of the dream. It is a mood in keeping with the coming epiphany, though it is feared that this
will unleash a world war or a cosmic catastrophe. The anima, however, seems to know better. Anyway the
expected destruction remains invisible, there being no real cause for alarm in the dreamer's vicinity except his own subjective panic. The anima ignores his fear of catastrophe and alludes instead to his own death, which we can well say is the real source of his fear.

Very often the nearness of death forcibly brings about a perfection that no effort of will and no good intentions could achieve. He is the great perfector, drawing his inexorable line under the balance-sheet of human life. In him alone is wholeness-one way or another-attained. Death is the end of the empirical man and the goal of the spiritual man, as the perspicacious Heraclitus says: "It is to Hades that they rage and celebrate their feasts." Everything that is not yet where it ought to be, that has
not yet gone where it ought to have gone, fears the end, the final reckoning. We avoid as long as possible making ourselves conscious of those things which wholeness still lacks, thus preventing ourselves from becoming conscious of the self and preparing for death. The self then remains in
projection. In our dream it appears as Jupiter, which in approaching the earth changes into a multitude of smaller heavenly bodies, into the numberless "selves" or individual souls, and vanishes in the earth, i.e. is integrated with our world. This hints, mythologically, at an incarnation, but psychologically it is the manifestation of an unconscious process in the sphere of consciousness.

Speaking in the language of the dream, I would advise the dreamer to consider the universal fear of catastrophe in the light of his own death. In this connection it is significant that the conjectured year of his death falls in the middle of the critical period 1960-66. The end of the world would therefore be his own death and hence, primarily, a personal catastrophe and a subjective end. But as
the symbolism of the dream unmistakably portrays a collective situation, I think it would be better to
generalize the subjective aspect of the UFO phenomenon and assume that a collective but unacknowledged fear of death is being projected on the UFOs.

After the initial optimistic speculations about the visitors from space, people have recently begun to discuss their possible dangerousness and the incalculable consequences of an invasion of the earth. Grounds for an unusually intense fear of death are nowadays not far to seek: they are obvious enough, the more so as all life that is senselessly wasted and misdirected means death too. This may account for the unnatural intensification of the fear of death in our time, when life has lost its deeper meaning for so many people, forcing them to exchange the life-preserving rhythm of the aeons for the dread ticking of the clock. One would therefore wish many people the compensating attitude of the anima in our dream, and would recommend them to choose a
motto like that of Hans Hopfer, a native of Basel and pupil of Holbein: "Death is the last line of things. I yield to none."

C. G. Jung, "Flying Saucers: A Modern Myth of Things Seen in the Sky". 1978. Princeton University Press.

for the evening crowd