Notes [1] The term “prophet” is speculated on by Ronald Hayman in his biography Life of Jung (Hayman 1999). [2] He refuses the term “gnostic” and claims that his psychological interest in gnosticism does not make him a gnostic (Jung and Neumann, 2015). [3] In his lecture he claims that psychology can be referred to as religion only in statu nascendi, that means in the state of being born (Jung 1977). [4] In September 1912, during his lecture at Fordham University in New York, he names reasons for this split, later published as The Theory of Psychoanalysis: (a) with regard to the fact that repression cannot be an explanation for every condition, (b) unconscious images have theological meaning, (c) libido, as psychic energy, is not purely sexual as assumed by Freud (CW 4 1913). He also publishes Symbols of Transformation (CW 5), where he deals with a term libido in more detail. He also claims that fantasies of incest have more likely a symbolic rather than a literal value. [5] To express the ambivalence of God Jung uses Bleuler’s term “ambitendency”: “One can assume the dualism of the human will for which Bleuler, from the psychiatric point of view, has coined the word ‘ambitendency’ as something generally present, bearing in mind that even the most primitive motor impulse is in opposition“ (Heising 1979, 194). [6] Primarily, the concept of “archetype” resulted from his self-analysis and from a work with a psyhotic patient in the Burgölzli Hospital. From 1912 he used the term “primordial images”, in spite of numerous changes and modifications in the theory. By 1917 he speaks of “dominants”, special nodal points around which imagery clustered. In 1919 Jung introduced the term “archetype” (Samuels 1986). [7] Nietzsche’s influence on Jung has been discussed by a lot of historians and philosophers, especially by Paul Bishop (1995) The Dionysian Self: C. G. Jung’s Reception of Nietzsche or Martin Liebscher (2012) Libido und Wille zur Macht. [8] In Jung’s view, a sign stands for something known, as a word stands for its referent. He contrasted this with symbol, which he used to stand for something that is unknown and that cannot be made clear or precise. An example of a symbol in this sense is Christ as a symbol of the archetype called self (CW 6 1928, 815–817). [9] Mandalas are found not only throughout the East but also among us. The early Middle Ages are especially rich in Christian mandalas. Most of them show Christ in the center, with the four evangelists, or their symbols, at the cardinal points (CW 13 1929, 22). [10] In his reflections, Augustinus draws from the initial state of absolute good that was disrupted and will return towards the end of history (Evans 1982). [11] See “Correspondence between C. G. Jung and Victor White.” In The Jung-White Letters, edited by Lammers Ann Conrad and Adrian Cunningham. [12] “Soul” is a translation of the German word “Seele”, whose connotations are not easily rendered in English. In some context it has Spirituality Studies 2 (1) Spring 2016 61
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