The Consolation of Theosophy pt II
by Professor Frederick C. Crews
"viewed his impressive scholarly work as a personal path to spiritual renewal and wisdom (gnosis). All of his writings are focused on bringing the reader closer to his or her own personal mystical experience of gnosis through the ideas of the ancient adepts. For Mead, as for Jung, scholarship was holy work. Jung's post-Freudian work (after 1912), especially his theories of the collective unconscious and the archetypes, could not have been constructed without the works of Mead on Gnosticism, Hermeticism, and the Mithraic Liturgy." (p. 69)
"In these visions he descends and meets autonomous mythological figures with whom he interacts. Over the years …a wise old man figure named Philemon emerges who becomes Jung's spiritual guru, much like the ascended "masters" or "brothers" engaged by Blavatsky or the Teutonic Brotherhood of the Armanen met by List. Philemon and other visionary figures insist upon their reality and reveal to Jung the foundation of his life and work …. These visionary experiences … form the basis of the psychological theory and method he would develop in 1916." (p. 210)
"Jung then wondered if his unconscious was forming an alternate personality…. He decided to interact with the voice,…[employing] a technique used by the spiritualist mediums: "I thought, well, she has not the speech centers I have, so I told her to use mine, and she did, and came through with a long statement. This is the origin of the technique I developed for dealing directly with the unconscious contents." (p. 203)
"revivify among intellectuals a feeling for symbol and myth, ever so gently to transform Christ back into the soothsaying god of the vine, which he was, and in this way absorb those ecstatic instinctual forces of Christianity [to make] the cult and the sacred myth what they once were--a drunken feast of joy where man regained the ethos and holiness of an animal." (Noll, p. 188
"As I come to occupy my patient's internal world, to reside experientially within it, I surely come to know, in the most intimate of ways, my fellow inhabitant's [sic], her internal objects and their accompanying self-representations. I interact with them, I act like them, ultimately I will become them! I need to know the multifaceted dimensions of what I have become in relationship to a particular person, to allow the pastliterally to impress itself on the treatment-to know the patient… "from the inside out." "