Christian heritage, I believe, is Central place in the spiritual life of Western man

In 1916 I read about this report in Paris, it was published
later, in 1928. By that time I already had more extensive material and
wrote a book that described some of the typical elements
the unconscious, showing how they correlate with the conscious attitudes.
 In parallel I was engaged in collecting material for a book on psychological
types. The aim was to show a significant difference from my original concept
concepts of Freud and Adler. In fact, when I was on it
to think, I was faced with the question types, because horizons
man, his worldview and prejudices are limited
psychological type. Therefore, the subject of discussion in my book steel
relations with the world - with people and with things. It highlights various
the side of consciousness, possible worldviews, while
human consciousness is treated with so-called clinical point
of view. I processed a lot of references in  particular poems
Spitteler, especially the poem "Prometheus and pimeta". But not only that. Huge
in the role my work played books of Schiller and Nietzsche, the spiritual history of
antiquity and the middle ages. I ventured to send a copy of his book
Spitteler. I didn't answer, but soon, in a lecture said that
his books are not "mean" anything and "the Olympic spring" meaning not more than
in the song "Spring has come. Tra-La-La-La-La".


 Then
said him, calling "super-ego", and put in the last Chapter.
 In the book "the Relationship between ego and unconscious," I explained, what I
talking about the unconscious, but significant conclusions about its nature
to make it still failed. Writing down your fantasies, I couldn't get away from
the feeling that with unconscious images  there are all sorts of
transformation. But only because of the alchemy I realized that the unconscious -
it is a process and that relations between the ego and the unconscious is actually
the transformation or psychological development.
 In some cases, this process can be found in dreams and
fantasies. In collective life it is manifested in the different religious
systems and their changing symbols. The study of these individual and
collective changes allowed me to comprehend the essence of alchemical symbolism
and come to the Central concept of my psychology: the process individuation.

 From the very beginning an important place in my work was given to the problems
worldview and the relationship between psychology and religion. I was dedicated to them
the book "Psychology and religion" (1940), and later enough stated
their point of view in "Paracelsica" (1942), in the second Chapter "Paracelsus as
the spiritual phenomenon". In the writings of Paracelsus many original ideas in them
clearly visible the philosophical setup of the alchemists, but in the later, Baroque
terms. After meeting with Paracelsus I thought I finally
understand the essence of alchemy and its relation to religion and psychology - in other words,
I began to consider alchemy as a form of religious philosophy. This problem
dedicated to my work "Psychology and alchemy" (1944), in which I was able
refer to their own experience of 1913 - 1917. Process experienced
me in those years was in accordance with the process of alchemical transformation, which
and discussed in this book.

 Naturally, then no less important was for me the question of the relationship
symbols of the unconscious with Christian characters, and symbols
other religions. Christian heritage, I believe, is Central
place in the spiritual life of Western man. It requires some
the revision, according to the spirit of the time, but it exists outside of time, and
spiritual world without him would not be complete. I tried to show it in
his works. I gave own psychological interpretation of the dogma
The Trinity, as well as some literary texts in which I found the analogy
the visions of Zosimus from Panopolis. The attempt to understand Christianity in the light
analytical psychology eventually led me to the problem of Christ as
psychological phenomenon. Already in 1944, in "Psychology and  alchemy" I
tried to trace the similarity between the way Christ and the Central concept
alchemy - lapis.

 In 1939, I organized a seminar on "Exercitia Spiritualia" Ignatius
Loyola. At the same time I have accumulated material for "Psychology and alchemy".
One night I woke up and saw at the foot of the bed shone brightly
the crucifixion; not the usual size, but very distinct, and the body
Christ it seemed as though cast from greenish gold. The vision shocked me
with its amazing beauty and at the same time scared, though by themselves
vision for me normal: I often see in reality is a live and vivid images,
as it happens with hypnosis.
 I then reflected on "Anima Christi", one of the meditations "Exercitia".
And vision have served as a reminder that I forgot about analogies
"aurum non vulge" (fancy gold) and "viriditas" (green). Guessing,
it is connected with the main symbols of alchemy and that I was some kind of
Christ alchemist, I calmed down.