“completely fascinated, […] I buried myself in the texts as often as I had the time.”2 Jung immersed himself in these texts. He immersed himself in large, collective spiritual, mythic and religious collective literature such as that of the alchemists, Gnostics, and a whole range of other esoteric mystics, philosophers, thinkers, schools. As will become clearer and clearer, this was all to freeze the type of meaningful feeling that Jung believed many of the pre-modern alchemists, mystics and so forth, actually experienced. Hence for Jung, esoterics and esotericism of the pre-moderns had to become felt but not thought about in modern man and woman.
Jung encouraged and lived a life of attachment to collective esoteric dogmas. Wolfgang Giegerich points this out, again with reference to alchemy: “Jung excluded from his psychological reception of alchemy the fact that the telos of alchemy had been the overcoming of itself. He froze it, and psychology along with it, in an earlier phase.”3 “In short, for Giegerich, the task of alchemy was to deconstruct itself, or at least, to surpass itself as a movement of the historical expression of the soul.”4
Going Beyond Jung’s dead pre-modern meaning
People who are suggestible will fall for someone else’s words and thoughts besides Jung’s. But Jung is still (constructively) criticized in this chapter because as a famous psychologist he should have stuck to encouraging personal myth and personal responsibility and had nothing to do with encouraging others to immerse themselves into the vast world of the esoteric. Yet he never discouraged the latter. He encouraged
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