Autor: Doran, Robert; Tyrrell, Bernard

Buch: Trinification of the Word

Titel: Doran, Robert - Christ and the Psyche

Stichwort: C.G. Jung: Indiviudation, persona; Ich-Komplex, Komplex, das Bewusste, Unbewusste

Kurzinhalt: It should be pointed out that consciousness for Jung is itself a complex, whose centre is the ego. In general, consciousness for Jung is ego-consciousness, whereas the unconscious is everything that lies beyond the ego's differentiated realm.

Textausschnitt: Consciousness and the Unconscious

113a Individuation is the process of becoming one's own self.1 Jung proposes it as an alternative to two different paths of alienation, one in which the self retires in favor of social recognition or the persona, and the other in which the self is identified with a primordial image or archetype. The process of individuation occurs by way of the ego's conscious negotiation with the complexes of the unconscious. (Fs) (notabene)

113b Jung arrived at the notion of unconscious complexes very early in his psychiatric career. The instrument for his discovery was the association experiment, which revealed certain indicators of powerful emotions lying beyond the realm of consciousness. These phenomena were postulated by Jung to be the effects of concealed, feeling-toned complexes in the unconscious psyche.2 These complexes are the cause of dreams as well as of disturbances in the association experiment. Jung first defined the complex as "the sum of ideas referring to a particular feeling-toned event."3 He later added the notion of a nuclear element within each complex4 and distinguished between the emotional and the purposeful aspects of the complex.5 (Fs)

113c The feeling-toned complex is a common phenomenon, not limited to acute or pathological states or cases. Some, especially those connected with religious experience, even lead to long-lasting emotional stability.6 This discovery led Jung very early to grant a greater significance to the inner content of an emotional experience than was accorded it by Freud.7 Furthermore, complexes tend to exhibit a tenacious inner cohesiveness and stability, a unity of structure resulting from the association of feeling and idea. "Every minute part of the complex reproduced the feeling-tone of the whole, and, in addition, each affect radiated throughout the entire mass of the associated idea."8 (Fs)

Fussnote 6:
[...] It should be pointed out that consciousness for Jung is itself a complex, whose centre is the ego. In general, consciousness for Jung is ego-consciousness, whereas the unconscious is everything that lies beyond the ego's differentiated realm. We shall later be pointing to a different and, I believe, more accurate and far-reaching notion of both consciousness and the unconscious. For the moment, though, we are concerned only with Jung.


113d Complexes, then, are the structural units of the psyche.Each complex has a specific focus of energy and meaning, called its nucleus. While the psyche is a whole, its parts are relatively independent of one another. The ego is its central complex, but the ego must remain in harmony with its unconscious background. This it does by negotiating the other complexes, and thus preventing them from splitting away and forming a second authority to thwart the aims of the ego. This second authority never goes away, but "a living cooperation of all factors"9 is possible through the process of individuation. Complexes are miniature, self-contained personalities in their own right, but this need not at all mean the disintegration of personality. In fact, there is dormant within the psyche an image of wholeness which represents the goal of the development which is individuation. This image is progressively realized by the cumulative negotiation and integration of the complexes as they manifest themselves in dreams and other psychic phenomena. (Fs) (notabene)

Autor: Doran, Robert; Tyrrell, Bernard

Buch: Trinification of the Word

Titel: Doran, Robert - Christ and the Psyche

Stichwort: C.G. Jung: das personale und kollektive Unbewusstsein; die "zweite" Autorität; Individuation - Schatz (Drache); Jungs Traum

Kurzinhalt: Thus, "the aim of individuation is nothing less than to divest the self of the false wrappings of the persona on the one hand, and of the suggestive power of primordial images on the other."

Textausschnitt: The Personal and the Collective Unconscious

114a Unconscious complexes can be either personal or impersonal. Personal complexes include material of which I know but am not at the moment thinking; material of which I was at one time conscious but which I have forgotten; everything which, without attending to it, I feel, think, remember, want, and do; and the repressed memories made so much of by Freud.1 They are "those ideas which either belonged to the ego-complex or were split off from the ego and ignored. All personal contents, thus, were reminiscences of events which had occurred during life."2 Impersonal complexes, on the other hand, are independent of the ego and of personal memory. They originate from a more primordial base and they have a meaning common to all men. The domain of personal complexes is called the personal unconscious, that of impersonal complexes, the collective unconscious. The latter is a superpersonal level of the psyche whose contents concern humanity as such. The discovery of this universal layer of psychic life opened for Jung and his followers prospects of psychotherapy which extend beyond the confines of personal psychopathology. The impersonal complexes are "the fertile ground of creative processes,"3 permitting the process of individuation to be a distinctly creative one, and giving rise to the judgment that Jung's psychology is essentially one of creativity.4 Thus the "second authority" of the unconscious background is not disruptive but creative of individuated life when complexes come from or can be related to the impersonal or collective layer, and when the contents of this deeper dimension can be harmoniously integrated into one's conscious development. This integration, however, is not to take place by way of identification with the impersonal complexes, for then one's conscious individuality is inundated by a primordial image which inflates the ego to the dimensions of some kind of Übermensch, or on the contrary destroys the ego completely on account of its power. In the first case, one becomes "the fortunate possessor of the great truth which was only waiting to be discovered, of the eschatological knowledge which spells the healing of the nations."5 Regarding the second case, Jung tells us in his autobiographical reflections of a dream he had dealing with his intimation of a second authority at the base and source of the conscious mind. (Fs)

It was night in some unknown place, and I was making slow and painful headway against a mighty wind. Dense fog was flying along everywhere. I had my hands cupped around a tiny light which threatened to go out at any moment. Everything depended on my keeping this little light alive. Suddenly I had the feeling that something was coming up behind me. I looked back, and saw a gigantic black figure following me. But at the same moment I was conscious, in spite of my terror, that I must keep my little light going through night and wind, regardless of all dangers.6 (Fs)

115a The little light was consciousness, understanding, "the only light I have."7 The darkness was the second authority, Personality No. 2, "with whom ... I could no longer feel myself identical."8 The storm "sought to thrust me back into the immeasurable darkness of a world where one is aware of nothing except the surfaces of things in the background."9 The darkness of this background had to be recognized and negotiated, but not identified with. Identification would seem to be the shortest route to continual contact with the renewing power of the primordial layer of the psyche, but when one identifies with this layer, it becomes storm, wind, and darkness, not life, renewal, and transformation. (Fs) (notabene)

If a man is a hero, he is a hero precisely because, in the final reckoning, he did not let the monster devour him, but subdued it, not once but many times. Victory over the collective psyche alone yields the true value - the capture of the hoard, the invincible weapon, the magic talisman. ... Anyone who identifies with the collective psyche - or, in mythological terms, lets himself be devoured by the monster - and vanishes in it, attains the treasure that the dragon guards, but he does so in spite of himself and to his own greatest harm.10 (Fs) (notabene)

116a Individuation, then, is dependent upon an attitude which finds in feeling-toned complexes, whether personal or impersonal, occasions for deepening one's self-understanding, for becoming more conscious, for expanding one's personality. Everything seems to depend on the delicacy of one's conscious attitude toward the unconscious complexes. There are places where Jung suggests that individuation is a matter of the detachment from inner states and outer objects that constitutes the mystical via negativa. Thus, "the aim of individuation is nothing less than to divest the self of the false wrappings of the persona on the one hand, and of the suggestive power of primordial images on the other."11 Or: (Fs)

By understanding the unconscious we free ourselves from its domination .... The pupil is taught to concentrate on the light of the innermost region and, at the same time, to free himself from all outer and inner entanglements. His vital impulses are guided towards a consciousness void of content, which nevertheless permits all contents to exist .... Consciousness is at the same time empty and not empty. It is no longer preoccupied with the images of things but merely contains them. The fullness of the world which hitherto pressed upon it has lost none of its richness and beauty, but it no longer dominates. The magical claim of things has ceased because the interweaving of consciousness with the world has come to an end. The unconscious is not projected any more, and so the primordial participation mystique with things is abolished. Consciousness is no longer preoccupied with compulsive plans but dissolves in contemplative vision. (Fs) (notabene)

... This effect ... is the therapeutic effect par excellence, for which I labour with my students and patients.12

Autor: Doran, Robert; Tyrrell, Bernard

Buch: Trinification of the Word

Titel: Doran, Robert - Christ and the Psyche

Stichwort: C.G. Jung: das Psychische u. Psychoide; transzendentale Prinzipien: Geist (ultraviolett) - Instinkt (infrarot); Archetypus; Korrelation: Geist - Materie; Parapsychologie, Astronomie; unus mundus

Kurzinhalt: Jung thus postulates two "transcendental principles" quite separate from one another: spirit and instinct ... while spirit is the psychic ultra-violet, neither physiological nor psychic. The psyche unites spirit and matter in the image.

Textausschnitt: The Psychic and the Psychoid

119a The last twenty-five years of Jung's life saw his thought move far beyond medical psychology. His work became an empirical science of the human soul, and as such it becomes directly pertinent to the theologian.1 Among the notions of his thought which were affected by this development are the archetypes of the collective unconscious. (Fs)

119b In Jung's early work, the archetypes are not distinguished from archetypal images; namely experienced representations of typical forms of behavior which tend to repeat themselves in the course of the living of the human drama. From their centre, creative forces emerge which shape and transform life and which are ultimately responsible for genuine intellectual and artistic achievements. The ego needs the archetypes for its own continued vitality, but the archetypes also need the ego if they are to be consciously realized. (Fs)

119c In his later work, Jung distinguishes the archetype-in-itself from the archetypal images, and he focuses more on the background of the images. He realizes more and more the incomprehensibility of the archetype-in-itself, its permanently unknown meaning.2 The core of meaning, what the images refer to, remains unknown, as though it belonged to a realm transcendent to the psyche. This core of meaning expresses itself in metaphors which, while issuing from the realm beyond subjectivity, nonetheless are related to the life of the individual, regulate that life, stimulate psychic happenings, order them to or away from the goal of individuation, and seem to possess a foreknowledge of the envisioned terminus.3 (Fs)

119d Jung is led by these data to posit the presence of spirit in the psyche and to relate archetypes to this spirit factor. The collective unconscious had always consisted for Jung of vestiges of biological evolution and heredity closely connected with instinct. The archetypes had been and remain correlative to instincts. But, says Jung, they "are not just relics or vestiges of earlier modes of functioning; they are the ever-present and biologically necessary regulators of the instinctual sphere" and stimulate images which represent the meaning of the instincts.4 But these images are also numinous or spiritual or mystical in their character and effects. They can mobilize religious convictions and draw the subject under a spell from which he cannot and will not break free, so deep and full is the experience of meaningfulness he enjoys.5 Thus, "in spite of or perhaps because of its affinity with instinct, the archetype represents the authentic element of spirit, but a spirit which is not to be identified with the human intellect, since it is the latter's spiritus rector."6 Instinct and archetype, "the most popular opposites imaginable," yet "belong together as correspondences, which is not to say that the one is derivable from the other, but that they subsist side by side as reflections in our own minds of the opposition that underlies all psychic energy."7 (Fs)

120a Jung thus postulates two "transcendental principles" quite separate from one another: spirit and instinct. Their tension is the source of psychic energy, which moves to unite them. They are mediated by the archetypal image, through which spirit becomes incarnate and instinct consciously meaningful. Spirit and instinct are not themselves psychic, but psychoid, that is, understood by relation to the psyche, but autonomous from the psyche and not subject to will as is the psyche's disposable energy. Archetypes in themselves are no longer psychic, but are transcendent principles of spirit determining the orientation of both consciousness and the unconscious psyche. Instinct is called the psychic infra-red, passing over into the physiology of the organism and merging with its chemical and physical conditions, while spirit is the psychic ultra-violet, neither physiological nor psychic. The psyche unites spirit and matter in the image. (Fs) (notabene)

120b On the basis of the hypothesis of the psychoid, Jung found himself in a position to understand somewhat better certain phenomena which had always interested him: parapsychology, extra-sensory perception, and astrological correlations. He came to regard these phenomena as synchronistic, that is, as manifesting a meaningful but acausal concurrence of mind and matter. Their just-so orderedness is rooted in the psychoid parallelism of spirit and matter. The archetype-in-itself is thus an a priori ordering principle which cannot be distinguished from continuous creation understood either as a series of successive acts of creation or as the eternal presence of one creative act.1 Synchronicity points to an ultimate unity of all existence, the unus mundus. The collective unconscious becomes the timeless and spaceless unity underlying empirical multiplicity, a transcendental psychophysical background containing the determining conditions of empirical phenomena. As such, it is a darkness beyond the categories of the mind, incommensurable to consciousness, less and less accessible to conscious correction and reasoning - yet the darkness, not of meaninglessness, but of a superabundance of meaning beyond the powers of rational comprehension and influence, and yet involving ego-consciousness and the unconscious psyche as participants in a world-creating drama to which the individual has no choice but to submit. In this surrender one finds the self, finds his life, but no longer claims it. He lives the "just-so" life, without ulterior motives, without desire and without fear. In the experience of the self the dark background of the empirical world approximates consciousness. This is the experience of bounded infinity, of finite boundlessness, where the incommensurable distance of the unknown draws very near.2 (Fs) (notabene)

Autor: Doran, Robert; Tyrrell, Bernard

Buch: Trinification of the Word

Titel: Doran, Robert - Christ and the Psyche

Stichwort: C.G. Jung; Archetypen - Transformation der Tiefenpsychologie durch Intentionalitätsanalyse; Symbole (persönlich, archetypisch, anagogisch); das Unbewusste - Undifferenzierte; Traum (3 Arten) - Energie

Kurzinhalt: Intentionality analysis will result in a transformed science of depth psychology, and the changes it will introduce on Jung's notion of the self and hence of the symbolic significance of the person of Christ ...

Textausschnitt: 133a I am suggesting, then, that archetypal psychology is transformed when it is sublated by intentionality analysis, but that the sublation and transformation do not remove from psychology its own intrinsic explanatory power. By this power symbolic terms and relations are fixed by one another at the symbolic level itself, without the need for moving into a nonsymbolic realm of discourse to achieve explanatory existential or theological significance, even though the possibility of this metaphysical transposition remains intact.1 Intentionality analysis will result in a transformed science of depth psychology, and the changes it will introduce on Jung's notion of the self and hence of the symbolic significance of the person of Christ for the human psyche are enormous. (Fs)

134a This reconstruction of depth-psychology will reveal among other things that there are three and not two orders of elemental psychic symbols: personal, archetypal, and anagogic. The difference and relations among these three orders of symbols are best understood from a clarification of the notion of the unconscious. (Fs)

134b Bernard Lonergan has indicated that "the unconscious" frequently is used to refer to what is or has been conscious but not objectified.1 This aspect of subjectivity, I believe, would better be called "the undifferentiated." But what is truly unconscious is all energy in the universe that is not present to itself, the energy that emerges into new forms in accord with emergent probability, but not in accord with the potentially intelligent emergent probability that is human consciousness.2 Proximately to consciousness, this energy takes the form of neural-physiological process in the body. More remotely, it is universal energy, the entire non-conscious cosmos. (Fs) (notabene)

134c Energy begins to become conscious when it becomes psychic energy, and the latter emerges in the dream. With Jung, we may distinguish between the ego or differentiated consciousness of the subject and the totality of subjectivity, the self. The latter is a triple compound, however, of differentiated consciousness, the twilight of what is conscious but not objectified, and the strictly unconscious energy of neural-physiological process. These constitute the limits of the self at any time. When neural-physiological energy enters into consciousness in the dream, a portion of the strictly unconscious dimension of the self has become conscious. But its symbolic language is personal. Neural-physiological process in the body is the personal unconscious and nothing more. The self is differentiated consciousness, undifferentiated consciousness, and the personal unconscious, and nothing more. The personal unconscious includes repressed elements as well as elements that have never been conscious in either a differentiated or undifferentiated fashion. As the personal unconscious of an intelligent subject, it is permeated by intelligence. Its revelations will frequently appear as insightful commentaries on the waking life of the subject. (Fs) (notabene)

1.Kommentar (27/12/08): Wenn das persönliche Unbewusste in neural-physiologischen Prozessen des Körpers besteht (Neural-physiological process in the body is the personal unconscious and nothing more), so stellt sich die Frage, wie es doch auch verdrängte Elemente erhalten kann und überdies von Intelligenz durchdrungen ist. Es ist etwas unklar, wenn es heißt: ... "it is permeated by intelligence".

135a Other dreams, properly referred to as archetypal, will reflect more universal and generalizable motifs of personal development and decline. These dreams represent and originate from an emergence into consciousness of energy that is not only ego-transcendent but self-transcendent, of the energy that has resulted not simply in me, but in the species homo sapiens. The symbols of these dreams are taken from and imitate nature, and are thus archetypal. The energy from which these dreams emerge is what constitutes nature and is also what alone should be called the collective or, better, impersonal or objective or cosmic unconscious. It is the potency also for dreams that are synchronistic with or prophetic of outer events. (Fs) (notabene)

135b Finally, there are certain dreams, recorded I trust in the annals of all the higher religions, that can be said to originate with an experienced directness, not from the realm of either ego-transcendent or self-transcendent energy, but from the realm of absolute transcendence, from the absolute limit of the process of going beyond that is God. Such dreams are hermeneutic of the divine call to an ever more converted mode of living or to the execution of specific tasks. In them, the energy that is the cosmic and then the personal unconscious is the transparent medium of creative and redemptively healing power. The symbols of such dreams are anagogic. They are not so much numerically emergent from within nature or energy or history, as the whole meaning of nature, energy, and history is contained within them3 and is offered in a revelatory fashion to the consciousness of the dreaming subject as his or her ultimate dramatic context of existence. These dreams are no longer a mere commentary on life or imitation of nature as they are the context or system of relationships that constitutes the ineffable mystery that is the final meaning of existence, the context within which all of life is contained and which now offers itself to the subject in the form of a concrete call. Intentionality analysis will reveal that there is a totality of meaning about such symbols that reflects the final limit of the dialectic of human desire, the dialectic between unconditional love or universal willingness and cosmic hate that is at once the final and the basic option of every human subject. Joseph Flanagan, to whom I am indebted for introducing me to Northrop Frye's distinction between archetypal and anagogic symbolic meaning, remarks that "in the anagogic phase of meaning, a single symbol can become so concentrated in meaning as to contain within itself an unlimited feeling of desire or dread. The classical examples of this in the Western literary universe are the symbols of Christ and Satan."4 If we may still speak of anagogic symbols as the emergence of the unconscious into consciousness, we do so only indirectly, that is, with reference to the psychoid medium of anagogic dreams and to our own absolutely spiritual unconscious, and not with reference to the first and quite personal agent of such dreams.5 (Fs) (notabene)

136a Such an account of the unconscious is not sufficient to explain our dreams, however. Coupled with an interlocking in scissors-fashion with energy-become-psychic is a symbolic function that belongs to human intentionality. This symbolic function joins with and constitutes the human psyche as the psyche of a potentially intelligent, reasonable, responsible, agapic, but also incarnate subject, a subject who is within nature but destined for a goal which transcends the whole order of nature or proportionate being. Anagogic symbols witness to the transcendent origin and destiny of such a subject. They express "a mystery that is at once symbol of the uncomprehended and sign of what is grasped and psychic force that sweeps living human bodies, linked in charity, to the joyful, courageous, whole-hearted, yet intelligently controlled performance of the tasks set by a world order in which the problem of evil is not suppressed but transcended."6 As symbolizing our "orientation into the known unknown," they unlock the transforming dynamism of human sensitivity and "bring it into harmony with the vast but impalpable pressures of the pure desire, of hope, and of self-sacrificing charity."7 Intentionality analysis will reveal that the dialectic of good and evil cannot be overcome by an apocatastatic reconciliation of opposites but only by the divine transformation of evil into good that is redemption. Good and evil will not be among the opposites of spirit and matter, or transcendence and limitation,8 reconciled by psyche, for evil in its roots is basic sin, and basic sin is a non-event that can be understood only by an inverse insight: the only point to the non-self-transcendence of the potentially self-transcending subject or self is that there is no point to it.9 (Fs) (notabene Fußnote 98)

Autor: Doran, Robert; Tyrrell, Bernard

Buch: Trinification of the Word

Titel: Doran, Robert - Christ and the Psyche

Stichwort: C.G. Jung; Unterscheidung der Geister; Jesus: Austreibung der Dämonen; Therapie - Sünde; Christus, Satan - anagogische Symbole

Kurzinhalt: The images released in the psyche through the coincidence ... of spirit and matter that both transcend the subject, reflect the subject's participation in a cosmic drama which is a cosmic drama ...

Textausschnitt: 137a One final point must be added to round off what is nonetheless a very incomplete sketch of a metascience of archetypal psychology. Jung knew, and psychotherapy can bear out, that the joining of spirit and matter in psychic imagery can be destructive as well as constructive, even morally evil as well as good.1 I find no way in which the vistas opened for us by the work of Jung can be understood in terms of scientific psychology alone. The themes treated by Jung do not find in his work the universal context within which alone they can be understood. We seem to be led by the process of discovery to which Jung introduces us to adopt an explanatory standpoint that is beyond the scientific disengagement of a purely immanent process of subjective psychological development and breakdown. The only adequate horizon for understanding psychic data seems to demand not only the sublation of depth psychology by intentionality analysis but also the sublation of both psychology and method by the process of the discernment of spirits. The triply compounded subject or self (spirit or intentionality, psyche, and matter or limitation) is a participant through intentionality in purely spiritual processes that transcend the subject's individuality on the upper end of the spectrum of subjectivity, but that affect the subject's emergence of [eg: Fehler im Text? es müsste heißen: or] failure of emergence into authentic selfhood; just as through matter the subject participates in the purely material processes of energy that transcend the subject's individuality on the lower end, but that also enter into and affect the subject's emergence or failure of emergence into authentic selfhood. The images released in the psyche through the coincidence, not of spirit in the subject with matter in the subject, but of spirit and matter that both transcend the subject, reflect the subject's participation in a cosmic drama which is a conflict between the divine and the demonic for possession of the soul of man and for rule over the universe itself. Thus, that the demons expelled by Jesus in the Gospel stories are now understood to be psychoses does not mean that they are thereby reduced to immanent psychic processes. It means rather that psychoses are adequately understood only when they are attributed to demonic causation. Likewise, their expulsion is not to be reduced to a matter of primitive psychotherapy on the part of Jesus. Rather genuine depth-psychological therapy or healing is adequately understood only as the victory of the reign of God over the principalities and powers of darkness. (Fs) (notabene)

138a Archetypal images, then, are the recurrent and often cyclical symbols taken from nature that enable the transcultural communication of the human drama to take place, the associative clusters that refer to and evoke human action as a whole and especially as it displays the story of a conflict between desire and reality.1 Anagogic symbols are no longer parts of a whole, however associative and generic, but the containers of the whole of human action, the symbolic correlatives of a religiously transformed universal viewpoint, symbols that seem to be and say (rather than show) or to negate the Logos, the shaping word of the universe and of history.2 Christ and Satan function, not in an archetypal fashion, so that they need one another, but in a supremely anagogic, and so dialectical, manner for the Christian psyche, and even for the secular psyche of Western people. It is not their coincidence that will symbolize the wholeness that is the destiny of the self, but only the glorious body that had once been overcome by the power of darkness, sin, and death, and that is now raised to life by the transcendent power of the Father.3 The goal of individuated totality is transcendent, not immanent, and is understood only by a theology that reflects on the living religion that alone enables human subjectivity to emerge from the endless treadmill of self-analysis to which it is diabolically condemned by a psychology that refuses to transcend the realm of rotary, cyclical, quadripartite symbols of the eternal return.4 This psychology, in insisting on the hegemony of these symbols rather than on that of symbols of liberation from the eternal return, witnesses in its own unique way to the fact that, once God is admitted on intelligent and reasonable grounds, even the intellectual tangles resulting from fundamental counter-positions on the human subject's intentionality are "not merely a cul-de-sac for human progress," but "a reign of sin, a despotism of darkness; and men are its slaves."5 (Fs)

138b The psyche of the human subject is to be articulated with an intentionality whose natural finality is the vision of God,6 but whose potentiality for the actualization of this finality is radically and, within the order of nature, irretrievably disempowered by the surd of basic sin. Individuation is to be reinterpreted as the conversion of the human psyche to participation in the universal willingness that alone expresses the natural finality of subjectivity. Symbols of the self are, most properly, symbols that reflect the existential status of the total subject at any point in its pilgrimage. But Christ may function indirectly as a symbol of the self in several ways. The Crucified, for example, may be the symbol of the life and truth and love that are victimized by my refusals to be a pure and naked desire for God,7 and also the symbol of the universal willingness that alone matches the unrestricted character of intentionality's thrust toward total agapic self-transcendence.8 The Risen One may be the symbol of the self I will be when I know even as I am known. The figure of Satan, on the other hand, may function as the symbol of the radical refusal to be a pure and naked desire for God, and of the self I will be if I continue to deny the truth of who I am. The meeting between Christ and Satan is not a link in the chain of nature's cyclical and rotary movements, but the expression of the final irreconcilability of universal willingness with the non-event of basic sin's refusal to answer the divine call. (Fs)

139a Jung's later speculations on alchemical symbolism and his pathological outbursts in Answer to Job reflect the decadence to which the romantic imagination is subject in its last phase, when it refuses to submit in truth and in tautly stretched love to the death-dealing powers of the autumn of life. Frye tells us that a central image of the last or penseroso phase of romance is that of "the old man in the tower, the lonely hermit absorbed in occult or magical studies."9 It is as though Jung embodied in his person the entire mythos of romance, but no other mythos, and principally not the apocalyptic mythos whose symbols are anagogic and whose relation to the demonic is not that of potential complementarity but that of dialectic,10 of the presence or absence of the converted subjectivity that makes its way, in fear and trembling, in the darkness of a repentant faith, but also with the resilience of a hope that has broken through the great mandala, toward the ulterior finality of the self in the direct vision of God. (E08; 28.12.2008)