Page 183

material aspects of divinity—certain elements of an archetype—fade away from the conscious field of attention, we must expect them to reappear in the form of obsessions. When something essential disappears from conscious life, it will appear somewhere else more strongly. One sees this later in the persecution of the witches, upon whom the shadow of the vanished Great Mother was projected. Another obsession that is typical of the entire Christian theology, and which I believe is important, expresses itself in a certain concretism of ideas, as I would like to call it. The Christian teaching with all its dogmas suffers from it. If we try to compare the forms of thought of psychology with those of theology—and it does not matter whether Catholic, Protestant, or Jewish—there is always the same argument of the theologians, an objection often repeated, which must be respected, for it is extremely important: “God,” the theologians say, “is not only an image in the human soul or in the collective unconscious. All your psychological interpretations of the Trinity are ’only psycho-logical’; the Trinity must also have a metaphysical reality, and we, the theologians, are talking about that and not about the psychological aspect.” There is the implication that this “metaphysical reality” is the real thing. All theologians can agree with us if we tell them that there is somewhere a metaphysical space in which God and Christ exist, and that we are only speaking about their psychological mirroring in the soul. If we say that, the theologian is pacified. What he does is subdivide the cosmos in the old Platonic way, into one world which is “only” an analogy to the other, or an experimentally observable psychological world, and, beyond that, a second cosmos which is called “metaphysical reality,” and there God is as He is absolutely, and Christ as he is absolutely. Yet there the theologians speak of God as if He were describable! In analysis we can experience God in our own souls. The theologians know God, not by psychological truth, but through revelation, which is in the Bible, but God ceased publication two thousand years ago. Our God is an image in the soul, but the other is God from revelation. If you argue that the Bible was written by people, you come to the main complex, and then comes the difficulty. After all, the revelation somehow reached us through the human psyche! If you look at it without emotion, then you see that it is a subdivision of the idea of reality. There is something like a metaphysical or transcendental reality which is concretely real, and what flows into that is the suppressed matter aspect of lsis. That creates a kind of idealistic materialism.

Profile for Lewis Lafontaine

Marie Louise Von Franz - The Golden Ass of Alpulius  

Marie Louise Von Franz - The Golden Ass of Alpulius  

Advertisement