NYA: Tak nepřišla jsem na jediný důvod, proč jsi mi tohle napsal. Kdyby byl normální den, napsala bych ti něco ve smyslu "a co jako, vždyť jo" a neřešila bych to dál, ale dneska mám z nějakého důvodu chuť tě za tohle podceňování mé inteligence něčím praštit po hlavě. ;) Takže as follows:
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The work and influence of the Swiss psychologist Carl Gustav Jung (1875-1961 has been an important factor in the development of an inner variety of esotericism through the twentieth century. As a young medical student, Jung was drawn to Sopiritualism and experimented in séances, his first encounter with transpersonal entities. Jung also studied the works of Ernst Haeckel (1834-1919), professor of zoology at Jena and the leading authority on evolutionary biology in Germany. He advanced the theory that the stages of individual development (ontogeny) recapituated the states of the development od the human race (phylogeny). This led Jung to postulate a "phylogeny of soul" whereby the early religions and mythologies of mankind would correspond to the lower, unconscious strata of the mind. By 1909, Jung concieved of the idea of minimg the unconscious by first investigating Greco-Roman mystery cults, later focusing on the Gnostics. By the end of First World War, Jung had concieved a theory of universal symbols produced by the collective unconscious, which he defined as archetypes.
This theory, continually developed between 1920 and 1940, drew Jung into new formulations of esoteric imagination. Jung suggested that dreams prefigured the evolution of the soul. Another key idea was "active imagination", a notion Jung took from Herbert Silberer (1822-1923), a Swiss Freudian analyst interested in alchemy, which involved the transmutation of the unconscious archetypes by their integration into a unified archetype of the Self. Jung termed this process "individuation". By the 1930s, these ideas, essentially esoteric, had led Jung from Gnostic mythology to alchemical texts as sources of the archetypes, and he published studies of Paracelsus and psychological interpretations of alchemy. His later work embraced studies of astrology and the
I Ching oracle. He interpreted the process of divination as an acausal interaction of synchronicity between the subject and his situation in the world. In his last works, such as
Mysterium coniunctionis (1955-1956), Jung posited the unity of the world, whose different levels of reality correspond with one another and are thereby able co communicate with one another and with the human psyche.
Jung's initial focus on descentin to the primordial realms of collective unconscious and its archetypes indicates his relationship to Romanticism and irrationalism. His proposition concerning the soul's transmutation into the potential totality of the Self indicate and inward, "psychologized" form of esotericism, that owes much to his earlier inspiration in evolutionary biology. Jung's emphasis on "depth" and primordiality contrast with Hermetic notions of "ascent" that characterize traditional esoteric forms of transmutation from Ficino to the modern Theosophists. However, Jung's engagement with the esoteric materials of alchemy and astrology, his ideas on synchronicity, and the
unus mundus, in which symbol reflects reality and reality symbol, show how his depth psychology offers another modern paradigm for esotericism.
NICHOLAS GOODRICK-CLARKE,
The Western Esoteric Traditions: A Historical Introduction, Oxford: Oxford University Press 2008, s. 246-247.
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