Jung on Christianity (Encountering Jung)
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C. G. Jung, son of a Swiss Reformed pastor, used his Christian background throughout his career to illuminate the psychological roots of all religions. Jung believed religion was a profound, psychological response to the unknown--both the inner self and the outer worlds--and he understood Christianity to be a profound meditation on the meaning of the life of Jesus of Nazareth within the context of Hebrew spirituality and the Biblical worldview.
Murray Stein's introduction relates Jung's personal relationship with Christianity to his psychological views on religion in general, his hermeneutic of religious thought, and his therapeutic attitude toward Christianity. This volume includes extensive selections from Psychological Approach to the Dogma of the Trinity," "Christ as a Symbol of the Self," from Aion, "Answer to Job," letters to Father Vincent White from Letters, and many more.
from above downwards symbolizes the movement of involution of Spirit in Matter; that . . . which swims from below upwards, the movement of evolution of the Spirit-Matter composite returning to its Unique Principle.” 81 Capricorn or . 82 A clear reference to astrology can be found in Pistis Sophia, where Jesus converses with the “ordainers of the nativity”: “But Jesus answered and said to Mary: If the ordainers of the nativity find Heimarmene and the Sphere turned to the left in accordance with
dreams that are not listed on his conscious programme. He talks as if he knew not only a sinless state but also a perfect love, unlike Paul, who was not lacking in the necessary self-reflection. John is a bit too sure, and therefore he runs the risk of a dissociation. Under these circumstances a counterposition is bound to grow up in the unconscious, which can then irrupt into consciousness in the form of a revelation. If this happens, the revelation will take the form of a more or less
nearly drove the man insane. However, this vision is a contribution to the ongoing transformation and emergence of the full God image. In Jung’s own case—we can say it though Jung would not have been quite so bold as to suggest it himself—his inner experiences, his visions, and his writings based on them portray an image of God that is more whole and complete than the Biblical Christian image. Jung’s proposed revision of the God image is presented not as a vision but at the level of theory (the
Modern psychology is therefore confronted with a question very like the one that faced the alchemists: Is the self a symbol of Christ, or is Christ a symbol of the self? 123 In the present study I have affirmed the latter alternative. I have tried to show how the traditional Christ-image concentrates upon itself the characteristics of an archetype—the archetype of the self. My aim and method do not purport to be anything more in principle than, shall we say, the efforts of an art historian to
the Christian Trinity in one essential point: the triad is built on opposition, whereas the Trinity contains no opposition of any kind, but is, on the contrary, a complete harmony in itself. The three Persons are characterized in such a manner that they cannot possibly be derived from Platonic premises, while the terms Father, Son, and Holy Ghost do not proceed in any sense from the number three. At most, the Platonic formula supplies the intellectual scaffolding for contents that come from quite