Каббалистические видения

[41]TheGospel of Philip,Nag Hammadi text 11,3,72. See J. M. Robinson, ed.,The Nag Hammadi Library,3rd ed. (San Francisco: Harper & Row, 1988), p. 152. I have cited the verse as translated in Kurt Rudolph,Gnosis: The Nature and History of Gnosticism,trans. R. M. Wilson (San Francisco: Harper & Row, 1987), p. 93.

[42]There, Jung quotes Meister Eckhart's saying, "For man is truly God, and God is truly man."Psychobgical Types, CWG, p.245.

[43]Chayyim Vital,Sefir Etz Chayyim,1:1,1 a, ed. Y. Brandwein (Tel Aviv, I960).

[44]Quoted in Elior, "Chabad: The Contemplative Ascent to God," p. 162.

[45]Там же,p. 166.

[46]Там же,p. 167.

[47]Jung, "The Hymn of Creation," inSymbols of Transformation, CW5,pp. 39-78.

[48]Jung,Letters,1:375.

[49]Тамже,

[50]Jung,Psychology and Alchemy, CW\2,p. 186.

[51]N. Mindel,Philosophy ofChabad,vol. 2 (Brooklyn: Kehot, 1973), p. 28.

[52]Schneur Zalman,LikuteiAmarim-Tanya(Brooklyn: Kehot, 1981), chap. 9.

[53]chap. 13; cf. Mindel,Philosophy ofChabad,vol. 2, p. 54.

[54]Zalman,Likutei Amarim-Tanya,chap. 26; cf. Adin Steinsaltz,The Long Shorter Way(Northvale, NJ: Jason Aronson, 1988), chap. 26.

[55]Zalman.LikuteiAmarim-Tanya,chap. 28; Steinsaltz,The Long Shorter Way,chap. 28.

[56]Jung, "Psychological Aspects of the Mother Archetype," inThe Archetypes and the Collective Unconscious, CW)ll,§ 179.

[57]Jung, "Some Crucial Points in Psychoanalysis: A Correspondence between Dr. Jung and Dr. Loy," inFreud and Psychoanalysis, CW4,p. 266, § 606.

[58]Jung, "The Transcendent Function," inThe Structure and Dynamics of the Psyche, CWS,pp. 67-91.

[59]Robert J. Sternberg, "What Is the Common Thread ofCreativity?:Its Dia­lectical Relation to Intelligence and Wisdom,"American Psychologist 5614(April 2001): 360-362.

[60]Jung, "On Psychic Energy," inThe Structure and Dynamics of the Psyche, CW8A61.

[61]Jung, "Conscious, Unconscious, and Individuation,"CW9/\,pp. 275-289.

[62]Jung, "Some Aspects of Modern Psychotherapy,"CW16, pp. 29-35.

[63]Ibid.Интересно, что взгляды Юнга здесь вполне аналогичны концепции антрополога Клода Леви-Стросса, который позже считал, что сама цель мифов и символов, - примирить конфликты и противоречия, которые не могут быть согласованы с помощью других форм мышления или поведения. Леви-Стросс пишет, что миф “предоставляет логическую модель способа преодолеть противоречия".Claude Levi-Strauss, "The Structure of Myth, in Structural Anthropology" (19-63). Originally published in theJournal of American Folklore67 (1955), pp. 428-444.

[64]Jung, "The Conjunction: Stages of the Conjunction," inMysterium Coni-unctionis, CW 14,pp. 469-477.

[65]Jung, "Fundamental Questions of Psychotherapy,"CW\6,pp. 111-125.

[66]Jung, "Medicine and Psychotherapy,"CW16,pp. 84-93.

[67]Jung, "Principles of Practical Psychotherapy," CW16, pp. 3-20.

[68]Jung, "The Psychology of the Transference," CW16, pp. 163-201.

[69]Jung, "Psychotherapy and a Philosophy of Life,"CW16, pp. 76-83.

[70]Jung, "Psychotherapy and a Philosophy of Life,"CW16, pp. 76-83.

[71]Понимание (Бина) в Каббале связана с Небесной Матерью и творческой ролью примирения, которая выходит за пределы чистого разума, символизируемого в каббале по сфирой Хокма.

[72]Jung, "Thsychology of the Transference: Purification,"CW16, pp 273-282.e

[73]An interesting discussion ofTzimtzumfrom a Neo-Jungian perspective сад be found in James Hillman,Kinds of Power(New York: Doubleday, 1995), pp. 210-212.

[74]See, for example, Jung, "The Psychology of the Transference: The Return of the Soul," CW16, pp. 283-305.

ГЛАВА 5 "Тень" и "Другая Сторона"