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[16]David Rosen,The Too of Jung: The Way of Integrity(New York: Penguin, 1996), p. 118. [17]Jung,Memories Dreams, Reflections,p. 295 [18]Сладкий запах или аромат святости предполагает как приближающуюся смерть Юнга, так и его растущую духовность. [19]Jung,Memories Dreams, Reflections,p. 294. [20]С G. Jung,Answer to Job(New York: Meridian, 1960), p. 88. [21]Jung,Memories Dreams, Reflections,p. 297. [22]Тамже [23]See Aryeh Maidenbaum, "The Shadows Still Linger," in Maidenbaum,Jung and the Shadow of Anti-Semitism,pp. 193-217. Майденбаум считает, что "любой антисемитизм, который может быть приписан Юнгу (и в его ранней карьере существует достаточно писем, чтобы сделать такой вывод) должен быть приписан культурному, бессознательному предубеждению и это не то, что можно было бы определить как сознательный антисемитизм" (p. 217). [24]С G. Jung, "After the Catastrophe,"CW\0,pp. 203-204. [25]Quoted in A. Samuels, "New Material Concerning Jung, Anti-Semitism, and the Nazis,"Journal ofAnalytical Psychology38 (1993): 469. [26]См. A. Maidenbaum and S. A. Martin, eds.,Lingering Shadows: Jungians, Freudians, and Anti-Semitism(Boston: Shambhala, 1992); F. McLynn,Carl Gustav Jung(New York: St. Martin's Press, 1996); and A. Jaffe, "C. G. Jung's National Socialism," in A. Jaffe,From the Life and Work ofC. G. Jung,trans. R. F. C. Hull (New York: Harper, 1971). [27]Jung, "Psychology and Religion (The Terry Lectures, 1938/1940),"CWU. [28]Jung, "Answer to Job,"CWII,pp. 355-370. Pagination of quotations are from C. G. Jung,Answer to Job,trans. R. F. C. Hull (New York: Meridian, 1960). Jung makes specific reference to the "shards," which in the Kabbalah are the remnants of the divineSefirotsubsequent to the "Breaking of the Vessels," on pages 48 and 73 ofAnswer to Job.In various other places in this work, Jung makes use of theological notions that echo fundamental Kabbal-istic ideas. Among these are the idea of God as a "totality of inner opposites" orcoincidentia oppositorum(pp. 33, 116, 134), that such opposites facilitate or express the union of opposites (p. 198), that humanity was initially created through a Primal Anthropos (p. 36), that there is a necessity for God himself to be completed through humanity's efforts (pp. 34, 124), that the paradoxical nature of the divine tears humankind asunder (p. 174), that God desires to regenerate himself in the mystery of the heavenly nuptials (p. 74), that humanity has a theurgic impact on God (p. 64), and that God limits himself, forgets himself, or becomes unaware of himself in the creation of the world and humankind (pp. 69, 84-85). It is not possible to determine which, if any, of these notions (other than the "shards," which Jung attributes directly to "the later cabalistic philosophy," note 7, p. 206) Jung borrowed or derived from Kabbalistic sources. — 206 —
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