A Concordance by Thornton Ladd
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If I am right in supposing that every religion is a spontaneous expression of a certain predominant psychological condition, then Christianity was the formulation of a condition that predominated at the beginning of our era and lasted for several centuries:
If I am right in supposing that every religion is a spontaneous expression of a certain predominant psychological condition, then Christianity was the formulation of a condition that predominated at the beginning of our era and lasted for several centuries:
If I am right in supposing that every religion is a spontaneous expression of a certain predominant psychological condition, then Christianity was the formulation of a condition that predominated at the beginning of our era and lasted for several centuries:
The psychological relationship between man and the trinitarian life process is illustrated first by the human nature of Christ, and second by the descent of the Holy Ghost and his indwelling in man, as predicted and promised by the Christian message:
The Christian definition of God as the summum bonum excludes the Evil One right from the start, despite the fact that in the Old Testament he was still one of the “sons of God”:
The Christian definition of God as the summum bonum excludes the Evil One right from the start, despite the fact that in the Old Testament he was still one of the “sons of God”:
The Christian definition of God as the summum bonum excludes the Evil One right from the start, despite the fact that in the Old Testament he was still one of the “sons of God”:
Despite the fact that the Christian is potentially redeemed, he is given over to moral suffering, and in his suffering he needs the Comforter, the Paraclete:
Despite the fact that the Christian is potentially redeemed, he is given over to moral suffering, and in his suffering he needs the Comforter, the Paraclete:
Despite the fact that the Christian is potentially redeemed, he is given over to moral suffering, and in his suffering he needs the Comforter, the Paraclete:
The rite of transformation may be said to begin with the Offertory, an antiphon recited during the offering of the sacrificial gifts. Here we encounter the first ritual act relating to the transformation:
In Zosimos' day Saturn was regarded as a Hebrew god, presumably on account of the keeping holy of the SabbathSaturday means `Saturn's Day'and also on account of the Gnostic parallel with the supreme archon Ialdabaoth (`child of chaos') who, as,may be grouped together with Baal, Kronos, and Saturn:
The ritual event that takes place in the Mass has a dual aspect, human and divine:
The ritual event that takes place in the Mass has a dual aspect, human and divine:
It is clear from the foregoing that the sacrificial gift is symbolic, and that it embraces everything which is expressed by the symbol, namely the physical product, the processed substance, the psychological achievement, and the autonomous, daemonic life principle of cultivated plants:
It is clear from the foregoing that the sacrificial gift is symbolic, and that it embraces everything which is expressed by the symbol, namely the physical product, the processed substance, the psychological achievement, and the autonomous, daemonic life principle of cultivated plants:
Comparing the basic ideas of the Mass with the imagery of the Zosimos visions, we find that, despite considerable differences, there is a remarkable degree of similarity. For the sake of clearness I give the similarities and differences in tabular form:
Vision:
During the process of treatment the dialectical discussion leads logically to a meeting between the patient and his shadow, that dark half of the psyche which we invariably get rid of by means of projection: either by burdening our neighboursin a wider or narrower sensewith all the faults which we obviously have ourselves, or by casting our sins upon a divine mediator with the aid of contritio or the milder attritio:
The Dionysian element has to do with emotions and affects which have found no suitable religious outlet in the predominantly Apollonian cult and ethos of Christianity:
The arrangement of the stages in individual authors depends primarily on their conception of the alchemical goal:
The vignette (fig. 144) that is on the title-page to the Tripus aureus (1678) is a graphic illustration of the double face of alchemy:
Some time previous to this latest development, alchemy had reached its final summit, and with it the historical turning-point, in Goethe's Faust, which is steeped in alchemical forms of thought from beginning to end: