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Reply To: Dune: Breakthrough as Breakdown of the One,” with Norland Telléz, Ph.D.”

Robert Juliano


    Thank you for your response. Some comments.

    With respect to the Bene Gesserit project, my concern was not so much the eugenics, which may or may not be the proper lens with which to judge this. Instead, my concern was on the fact that they appeared to ignore the deep mystery from which the miraculous emerges. Where is the notion, for example, of the kairos? Or the notion of the Hermetic correspondentia?

    The rest of my response is about what you had written on Jung. Let me begin with your claim of sex scandals regarding Jung. While I am aware of such claims about Jung, the claims I have seen have largely been ill-informed. This is not to say that Jung made uncontroversial choices regarding his relationships and that these choices did not cause significant suffering. However, a great deal of nuance and proper information are required here. One of the works which I consider to meet such a high standard is Dr. Lance Owens’ Jung in Love: Mysterium in Liber Novus (see enclosed link [A]).

    I should also say that two of the individuals Jung had a relationship with, Maria Moltzer and Toni Wolff, both of which is covered in Dr. Owens’ book, also figure in Jung’s Black Books. Jung’s Soul talks about them a number of times. In fact, Toni Wolff was instrumental in helping Jung through his confrontation as she had already traversed the terrain he was walking on, and she was even able to speak with one of the figures Jung encountered – Ka. Thus, Jung’s relationships are exceedingly complex and multi-dimensional and extreme nuance is required.

    With respect to Jung and fascism, antisemitism, and Nazism, we likewise must be exceedingly careful and nuanced here. To be clear, Jung did not “apologize” and attempt to “make amends.” It is unclear why he would think he needed to do so. However, there is much here to be explored. For example, his short 1936 essay Wotan (CW 10) contains some very complex ideas, the ramifications of which few have explored. For example, Jung writes not only about the god Wotan, but also a distinct archetype Wotan. This archetype is not universal, but cultural – it is the specifically German archetype of the Self. And in 1936, before it was known what Nazi Germany was doing and planning, Jung held open the possibility of either complete destruction or the possibility of spiritual transformation on a culture level. An excellent work which explores this is Dr. Carrie Dohe’s Jung’s Wandering Archetype: Race and Religion in Analytical Psychology (see enclosed link [C]). It also explores the problematic nature of the intellectual traditions Jung drew from. One more thing – we learn in the Black books that Jung himself, like Nietzsche, had encountered Wotan.

    The issue of Jung and antisemitism is extremely complex. It is so complex that, in 1989, there were at least two conferences held to discuss this issue, a book which covers this being Jung and the Shadow of Anti-Semitism: Collected Essays (see enclosed link [B]). I should note that there was a text published just this year which is worth reading – Anti-Semitism and Analytical Psychology: Jung, Politics and Culture by Dr. Daniel Burston (see enclosed link [D]).

    I think you misunderstood what I said regarding Ka and Philemon and what they represent. First, you said that Jung had a “Gnostic bent.” This certainly is not true when he first experienced Philemon (as magician in 1914 and as spiritual teacher in 1916), and Ka in 1917. This is because it was only in 1915 when Jung discovered that it was the Gnostics who had experienced the unconscious as he was at that time. Jung would go in to study the Gnostic works over the next decades and arrive at the conclusion that it was the beginning of a lineage which led through medieval and early modern Latin alchemy and connected to his Analytical Psychology.

    But, in the Black Books, Jung is careful to choose neither Philemon nor Ka, neither the spirituality of the heavens nor the concreteness of the Earth. As I said, he instead chooses life itself. And neither the Gnostics nor Jung were dualists. On the contrary, the syzygies and opposites are seen as grounded in an underlying unity. This unity is imagined by the Gnostics as the Pleroma, by the Latin alchemists as the unus mundus, and by Jung as the psychoid unconscious. It is through the coniunctio oppositorum that the creative unity is either seen or manifested. Thus, in Liber Novus, the opposites that Philemon and Ka represent along with the opposites of the anima, is represented as a quaternio, the center being the quinta essentia which unified the opposites.

    — Robert E. Juliano, Ph.D.


    A. Jung in Love: Mysterium in Liber Novus by Dr. Lance Owens

    B. Jung and the Shadow of Anti-Semitism: Collected Essays

    C. Jung’s Wandering Archetype: Race and religion in analytical psychology by Dr. Carrie Dohe

    D. Anti-Semitism and Analytical Psychology: Jung, Politics and Culture by Dr. Daniel Burston