WHITE BIRD, BLACK SERPENT, RED BOOK

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 WHITE BIRD, BLACK
SERPENT, RED BOOK
Exploring the Gnostic Roots of
Jungian Psychology through
Dreamwork

Stuart Douglas

Routledge
ROUTLEDGE

Taylor & Francis Group

LONDON AND NEW YORK

First published 2017 by
Karnac Books Ltd.

Published 2018 by Routledge

2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
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Copyright © 2017 to Stuart Douglas

The right of Stuart Douglas to be identified as the author of this work have
been asserted in accordance with §§ 77 and 78 of the Copyright Design and
Patents Act 1988.

Numerous brief excerpts (pp. 46–778: 1080 words) from The Nag Hammadi
Scriptures by Marvin Meyer and James M. Robinson, copyright © 2007 by
Marvin W. Meyer. Reprinted by permission of HarperCollins Publishers.

From The Red Book by C. G. Jung, edited by Sonu Shamdasani, translated by

Mark Kyburz, John Peck, and Sonu Shamdasani. Copyright © 2009 by the
Foundation of the Works of C. G. Jung. Used by permission of W. W. Norton &
Company, Inc.

Excerpts from The Gnostic Bible, edited by Willis Barnstone and Marvin Meyer,
copyright © 2003. Reprinted by permission of W. Barnstone.

All rights reserved. No part of this book may be reprinted or reproduced or

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from the publishers.

Notice:
Product or corporate names may be trademarks or registered trademarks,
and are used only for identification and explanation without intent to
infringe.

British Library Cataloguing in Publication Data

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 CONTENTS

LIST OF FIGURES vii

ABOUT THE AUTHOR ix

PREFACE xi

CHAPTER ONE
Introduction 1

CHAPTER TWO
The transpersonal approach 9

CHAPTER THREE
The Gnostics 31

CHAPTER FOUR
The Seven Sermons to the Dead 41

CHAPTER FIVE
The transcendent function 153
v
vi CONTENTS

CHAPTER SIX
Conclusions 189

REFERENCES 213

INDEX 223
 LIST OF FIGURES

Figure 0. The intersection of Gnosticism and Jungian psychology xiv

Figure 1. Cell mitosis as a parallel for the process of

differentiation 61

Figure 2. The Taoist symbol of Yin and Yang 83

Figure 3. Encountering the shadow in the outdoorsy man 87

Figure 4. The cosmology of Philemon’s (Jung’s) Gnostic myth 92

Figure 5. Cell mitosis as a parallel for the double nature

in one of Abraxas 92

Figure 6. The peacock and the snake 108

Figure 7. The circumambulation of the Self 114

Figure 8. The vertical and horizontal aspects of Gnostic

soteriology 124

Figure 9. The tricolour of Belgium or Italy 142

Figure 10. The elaborate cosmology of The Secret Book of John 148
vii
viii LIST OF FIGURES

Figure 11. The cosmology of Philemon’s Gnostic myth 149

Figure 12. The structure of the psyche according to Jung 151

Figure 13. The transcendent function 154

Figure 14. The centre of consciousness shifts from the ego

to the Self 166

Figure 15. The Gnostic triad of the monad and the

male/female syzygy 167

Figure 16. The triad of the transcendent function 170

Figure 17. The process of the transcendent function leads

to the realisation of the Self 171

Figure 18. The tree as a symbol for the transcendent function 174

Figure 19. Jung’s psychological functions for an intuitive

feeling type 183

Figure 20. Jung’s psychological functions attributed

to the dramatis personae of a dream 184

Figure 21. The cold soulless city and its opposite 199

Figure 22. A Gnostic quaternity 202

Figure 23. The tree as a symbol of individuation 203

Figure 24. Enantiodromia symbolised by the ouroboros 208

 ABOUT THE AUTHOR

Stuart Douglas has had a life-long interest in the mysterious and the
unknown and completed his PhD in transpersonal psychology after
an earlier career as a systems analyst. His specialist areas of interest
include the intersection of Jungian psychology and Gnosticism and,
more generally, ancient wisdom and contemplative traditions. When
not pursuing these interests, or rendering unto Caesar, he spends his
time hiking in the mountains somewhere or plotting his escape from
the matrix. Born in Scotland, he now lives in Australia.

ix
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 PREFACE

I have always felt that I have been living two lives. One is the external,
everyday world in which I have worked, like Neo, a.k.a Thomas
A. Anderson, the leading protagonist in the motion picture The Matrix,
as a software developer. The other is lived in the subjective world of
inner experience which, for me, has always been driven by an innate
curiosity for the mystery of our existence and a desire to peer through
the veil of the matrix of consenual reality and see what lies beneath,
above, beyond.
The Matrix is a syncretic, cyberpunk coalescence of a number
of religious and philosophical traditions, such as Christianity and
Buddhism, while drawing liberally from sources as diverse as the Bible,
the allegory of Plato’s Cave, Alice in Wonderland, and Jungian arche-
typal symbolism. The film is set in a dystopian near-future in which the
minds of humanity are imprisoned in an artificial, computer-generated
simulation called the matrix. This false reality pervades the entire
human experience and blinds people to the truth of the true nature of
their ultimate reality that exists beyond “the Matrix”. Meanwhile, their
bodies are trapped in pods in a state of suspended animation so that
a race of malevolent, sentient machines, who generate the matrix, can

xi
xii P R E FA C E

harvest the heat and subtle electrochemical energies of the human body
which they feed off as their energy source.
Thomas A. Anderson leads a double life which reflects the duality
of the core premise of The Matrix. During the day he is a decent tax-
paying computer programmer for a respectable software company who
helps his landlady “carry out her garbage” (Silver, 1999), while at night
he is a computer hacker who goes by the alias of Neo. According to
Agent Smith, “one of these lives has a future, and one of them does
not” (Silver, 1999). The film traces Anderson’s transformation from the
ignorant everyman, unaware of humanity’s enslavement, to hesitant
neophyte and doubting Thomas before, finally, through an act of death
and resurrection, becoming the messianic chosen “One” capable of
overcoming the evil agents who patrol the matrix.
One of the traditions that The Matrix draws upon is Gnosticism
and, although there are some significant differences, a number of
Gnostic themes are evident in the film. Principal among these is the
duality of the falsely perceived reality of the matrix and an ultimate
reality beyond the illusion that has been pulled over our eyes; a duality
that mirrors the Gnostics’ concept of an ineffable, transcendent realm
distinct from the material world. A second is the paramount need to
awaken from the slumber of ignorance which keeps us imprisoned in
the illusion of the matrix and to realise the true nature of the human
predicament and its enslavement. Unlike the Christian messiah who
dies for the sins of humanity, the Gnostic messiah, as presented in The
Matrix, must become as dead to the ignorance of the world in order to
be reborn in truth.
The Matrix was filmed in Sydney, Australia, where I was living and
working at that time. When the agents first come after Neo he tries to
escape out of the window of an office block. In the backdrop of that
scene is the building which housed the offices of the “respectable
software company” I was working in as program writer during filming.
The Gnostic-themed The Matrix was, and remains, very close to home
for me both literally and figuratively. I can relate to Neo’s double life.
It was the writings of Carl G. Jung that first introduced me to the
Gnostics, and in some ways Neo’s (and my) dual life echoes Jung’s
childhood experience, recounted in his memoirs, Memories, Dreams,
Reflections, in which he realises, to his considerable disquiet, that he
was, in fact, two different people. One of them, personality No. 1, was
the uncertain schoolboy struggling with mathematics and the sum of
 P R E FA C E xiii

his emotions, whereas the “other”, Jung’s personality No. 2, was an old
man, a “timeless, imperishable stone”, and what might be considered
the “face” of the raw, undifferentiated psychic morass of Jung’s most
authentic, innermost self. Jung initially thought that this old man had
the appearnace of someone who originated from the eigtheenth century.
However, he later transformed into an ancient figure who existed out-
side time and whom Jung, in the words of the medieval alchemists,
referred to as the age-old son of the mother, in other words, a figure
who might be regarded as the son of the maternal unsconscious. As
Jung’s relationship and understanding of this inner figure developed,
and as Jung differentiated and integrated its constituent psychic factors,
the old man transformed into Jung’s inner hierophant who appeared
as the figure of Philemon in Jung’s fantasies documented in The Red
Book. Jung’s contention was that this distinction between his person-
ality No. 1 (his ego-self) and personality No. 2 (the old man) did not
represent a psychological split or a case of dissociation but was, in fact,
the natural interplay between the conscious and unconscious aspects of
the psyche and represented a dynamic that gets played out in the life
of every individual. However, according to Jung, the vast majority of
people never attain any degree of awareness or understanding of their
unconscious processes appearing as inner figures and therefore fail to
realise that, in addition to their ego-self, this “other” is equally who they
are. Jung, on the other hand, was fully aware, even from an early age, of
the supreme importance of his inner self and it would not be a stretch to
suggest that the goal of his entire professional life, and in consequence,
the goal of analytical psychology, was to reconcile the opposition of
these two personalities. In point of fact, Jung’s chosen profession was
the result of reconciling the contrasting inclinations of his disparate per-
sonalities. His personality No. 1 was interested in science, (e.g., zoology,
palæontology, geology), whereas his personality No. 2 had a more natu-
ral disposition towards comparative religion and archaeology (prehis-
toric, Greco-Roman, Egyptian). However, neither option was entirely
satisfactory on its own; the former lacked meaning and the latter lacked
empiricism. Following a period of feeling torn between the poles of
these two opposites, Jung’s attempts to accommodate both inclinations
led him to decide on medicine—in the first instance and only later spe-
cialising in psychiatry—as his chosen field of study and career path.
Laying down a precedent for how Jung was to resolve all his major life
decisions, it was a dream (two, in fact) that pointed the way.
xiv P R E FA C E

Such an act of reconciling what initially seems like the insoluble

conflict of opposites, typically in which one is the will of the conscious
mind and the other the promptings from the unconscious, is an instance
of what Jung was to term the transcendent function. It is not overstating
things to propose that Jung’s vocation as a psychologist, embarked on
when he settled on medicine for his university studies, was an early
example of the transcendent function in Jung’s life. If Jung had failed
to give both of his conflicted personalities a hearing in the choice of his
vocation he may have become nothing more than a long-forgotten zool-
ogist or a run-of-the-mill archaeologist. We will never know, although
I suspect his spiritual guide Philemon could have found a way to share
his message via Jung using either of those disciplines as a conduit.
Nevertheless, it remains the case that it was an integration of opposites
that was the catalyst that paved the way for Jung’s life’s work.
This book is principally about what is commonly referred to as
Gnosticism—in which there has been a resurgent interest in recent
years—and its influence on Jung’s analytical psychology. However, and
at its core, it is fundamentally about the opposites and their reconcilia-
tion and integration through the transcendent function especially as it
manifests in dreams. It is an evolution of my doctoral dissertation which
explored the intersection of the spiritual philosophy of Gnostisicm and
Jung’s analytical psychology (Figure 0). At the heart of this meeting point
are two of Jung’s written works, an essay entitled, “The Transcendent
Function”, and his quasi-Gnostic text, The Seven Sermons to the Dead.

The Seven
Sermons to the
Gnosticism Dead Jungian
The psychology
Transcendent
Function

Figure 0. The intersection of Gnosticism and Jungian psychology.

 P R E FA C E xv

Like its counterpart, “The Transcendent Function”, the Seven Sermons

was written in 1916 during a period of Jung’s life that he later referred to
as his confrontation with the unconscious. The text was written follow-
ing an episode that he described as an encounter with spirits whom he
called the “dead”. Jung experienced this episode after having studied,
with “feverish interest”, various Gnostic texts, which were then avail-
able, over the course of a number of years. Although the work is written
as though dictated by Jung’s inner spiritual guide, Jung attributes the
sermons to the second-century Gnostic teacher Basilides.
My interest in the transcendent function—which led to the realisa-
tion of its central place in Jungian psychology—was piqued when I first
read Jeffrey C. Miller’s book, The Transcendent Function: Jung’s Model of
Psychological Growth through Dialogue with the Unconscious, shortly after
its publication in 2004. At the time I was at a loss (and I still am) as to
why Jung’s concept of the transcendent function was not as well known
as his more familiar theories, many of which have made their way into
the common lexicon, such as the concept of collective unconscious
and the archetypes, the shadow, the anima/animus, extraversion/
introversion, and so on. To my knowledge, apart from the published
proceedings of an international congress for analytical psychology held
in Chicago, USA, in 1992, which was dedicated to the transcendent
function, Miller’s work is the only book devoted solely to the subject.
As Miller rightly attests, the transcendent function is at the very heart
of Jung’s psychology.
In keeping with its central theme of the integration of opposites, this
book is aimed at any reader with an interest in Jungian studies and/or
Gnosticism, both the scholar and the general enthusiast alike. It is also
my hope that it will be of interest to those involved in dreamwork as
well as having a more general appeal to those within the transpersonal
psychology community.

* * *

I would like to express my sincere thanks and gratitude to Mark

Gonnerman, Ph.D., Jeremy Taylor, Ph.D., and Robert A. Segal, Ph.D.,
for their commitment, guidance, and support in the writing of my doc-
toral dissertation out of which this book is a progression. I would also
like to extend a special thanks to the faculty, students, and staff of Sofia
University (formerly the Institute of Transpersonal Psychology).
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 CHAPTER ONE

Introduction

M
any people in the field of psychology will be well acquainted
with the main concepts of Carl G. Jung’s analytical psychol-
ogy, such as the archetypes, the collective unconscious, the
shadow, the anima/animus, the four psychological functions, the pro-
cess of individuation, and so on. However, it is likely that far fewer
will be as familiar with the concept of the transcendent function. This
is somewhat surprising, given the fundamental role it plays in Jung’s
psychology. The transcendent function is believed to be a key psy-
chological process that is at the very heart of an individual’s progress
towards individuation, that is, the psychological process in which the
promptings of a person’s innermost being, the Self, urge them towards
a state of wholeness. Indeed, it has even been claimed that the transcen-
dent function is the most important of a number of distinct psycho-
logical processes required for individuation (Raff, 2000) and that Jung
considered the transcendent function to be the most significant factor in
psychological process (Miller, 2004). Furthermore, not only is the transcen-
dent function central to analytical psychology, but it also plays a key
role in the wider domain of depth psychology. Indeed, the transcendent
function might be considered to be fundamental to the very raison d’être

1
2 W H I T E B I R D, B L AC K S E R P E N T, R E D B O O K

of depth psychology (Miller, 2004) in that it constitutes the integration of

the unconscious leading to a comprehension of the depths of the soul.
Jung’s concept of the transcendent function was first formulated dur-
ing a period that was to become the most significant in his life; both
personally and professionally. Around 1913 he experienced an end to
his close relationship with Sigmund Freud: a relationship in which Jung
had regarded Freud as a father figure and Jung had played the role of
Freud’s heir-apparent with respect to the emerging discipline of depth
psychology. Following what was, for Jung, a painful separation, he
was plunged into an intense period of turmoil characterised by inner
uncertainty and a state of disorientation that lasted from 1914 until
1918. Although this period of Jung’s life has been described somewhat
mystically as an initiatory, creative illness (Sandner, 1993), Jung himself,
in the rather more prosaic language of his profession perhaps, termed
this crisis as his confrontation with the unconscious. He would later
come to regard it as the most important time of his professional life and
the period in which the foundations of analytical psychology were laid.
During this time, he had paid particular attention to the inner images of
the unconscious in which he felt that essential features of the principal
tenets of his psychology, in embryonic form at least, were formulated
(Jung, 1962). Jung’s later work was simply an elaboration and refinement
of the material that emerged from his unconscious in a way that, during
its emergence, had threatened to overwhelm him. In the language of
the medieval alchemist, he described his unconscious material from this
period as the prima materia of his lifetime’s work (Jung, 1962).
One of the most significant motifs of this unconscious material was
the incidence of the opposites, a theme that permeates not only much
of Jung’s later psychological writings, but also appears frequently in
Gnostic literature. Although it would wait a further forty years before
its official publication, it was in 1916, following a study of the Gnostic
texts that were available to him, that Jung first articulated his concept of
the transcendent function, the process through which psychic opposites
are reconciled and transcended, as defined in his eponymously titled,
seminal essay on the subject, “The Transcendent Function” (1957). The
collection of Gnostic texts known as the Nag Hammadi Library—named
after the location of its discovery in Upper Egypt on the banks of the
Nile not far from the city of Luxor—was not discovered until 1945, and
therefore not available to Jung at that time. However, around the time
of his confrontation with the unconscious, Jung claimed he had made a
 INTRODUCTION 3

significant study of unspecified extant Gnostic texts between 1918 and

1926, in which the authors of those texts, who may have lacked Jung’s
psychological understanding, had similarly confronted the images of
the unconscious. Opinions vary on when Jung actually studied the
Gnostics. For example, Owens (2013) believes that Jung actually started
studying the Gnostics in 1915, the same year that he started transcribing
the Black Books into The Red Book (see below). Dehing (1990), on the other
hand, notes that references to Gnostic texts can be found in Jung’s work
from 1912. Notwithstanding the discrepancies in these accounts, it is
clear that Jung’s study of the Gnostics had been significant and spanned
a number of years prior to 1916, a year that would prove to be pivotal
in his life’s work. It was this study of the Gnostics that proved to be the
impetus to Jung’s formulation of the transcendent function.
In the same year that “The Transcendent Function” was written,
1916, Jung also wrote his Gnostic-inspired text, The Seven Sermons to the
Dead, in which the concept of the opposites is a predominant feature.
It might be safely surmised that the sequence of events regarding these
two texts was as follows: the raw material of the phantasmagoria that
comprised the precipitating experience (i.e., the Seven Sermons), Jung’s
active engagement with this material in the imaginal realm (active
imagination), a subsequent understanding and integration of the sym-
bolic meaning of the images, and, finally, the transformation in ego-
functioning that resulted from his ability to formulate and enact the
essential psychological process that he termed the transcendent function
(Hubback, 1966). In other words, the transcendent function emerged
directly from a spirited engagement with the experiences documented
in the Seven Sermons.
A number of connections that exist between the essay on the tran-
scendent function and the Seven Sermons have already been noted. First,
as will be discussed in the remainder of the present work, the transcen-
dent function is inextricably linked to The Red Book, and by extension, to
the Seven Sermons, due to the fact that the transcendent function was the
method, characterised by the “philosophical and intellectual rigour of
the dialectical model” (Solomon, 1993, p. 127) that Jung developed for
dealing with unconscious material that erupted with such bewildering
force that it threatened to overwhelm him. The result of overcoming this
challenge was a transcendent experience culminating in a “strikingly
original vision” (Sandner, 1993, p. 33) that Jung gave expression to in
the Seven Sermons. Second, the text themselves, (i.e., the Seven Sermons
4 W H I T E B I R D, B L AC K S E R P E N T, R E D B O O K

and “The Transcendent Function”), have been intimately linked. Beebe

describes the Seven Sermons as a “shadow text” (1993, p. 33) to which
“The Transcendent Function” must be related, whereas, Agnel (1993)
simply refers to the two texts as poetic twins. On the other hand, Salman,
who, like Sandner, describes the Seven Sermons as visionary prose,
draws an even more explicit connection between the Gnostic-themed
Seven Sermons and the essay on the transcendent function by suggest-
ing that the Seven Sermons is an “explicitly Gnostic text” (Salman, 1993,
p. 144), and that the transcendent function is a gnostic process. How-
ever, Salman stops short of asserting directly that analytical psychology
is actually a Gnostic psychology. Third, there are a number of paral-
lels between the major themes of the Seven Sermons and the elements
of Jung’s psychology that play a role in the activation of the transcen-
dent function. For example, Jung’s concepts of the ego, the collective
unconscious, and the Self all find clear analogues in the Seven Sermons.
Furthermore, the compensatory relationship between the unconscious
and the conscious mind and their interaction that can lead to the tran-
scendent function also have counterparts in the Seven Sermons. These
similarities are often quite striking and serve to underscore, with some
degree of conviction, the Gnostic-inspired genesis of the core of analyti-
cal psychology.
Given that a number of Jungian commentators have noted such an
inextricable relationship between the essay on the transcendent func-
tion and the Seven Sermons, not to mention the fact that both texts
originate from the same year, during a period Jung credits as his most
important, the dearth of in-depth studies comparing the two texts is
quite surprising; indeed, major works exploring the impact the Gnos-
tics had on Jung and his psychology are almost conspicuous by their
absence. A review of the relevant literature highlights few studies that
have explored the very close interconnection between Jung’s concept of
the transcendent function and his Gnostic treatise, The Seven Sermons to
the Dead. However, even more remarkable (as far as this author is con-
cerned) is that very little has been made of just how significant Jung’s
experiences, that precipitated the Seven Sermons (i.e., his encounter with
“spirits” whom he referred to as the dead), were in the formulation of
analytical psychology, despite the fact that Jung himself has explicitly
noted in his autobiography that his lifetime’s work had its genesis in
the fantasies and dreams documented in the Seven Sermons (and The
Red Book). Jung appears to have been quite unequivocal in his message
 INTRODUCTION 5

that the Seven Sermons, and, by association, its twin, “The Transcendent
Function”, are seminal works on which the edifice of his psychology was
founded. He felt that his entire oeuvre was an elaboration of the experi-
ences he recounted in the Seven Sermons, and, thus, it seems remiss that
more attention has not been paid to the influence of the Seven Sermons,
and, therefore, of Gnostic philosophy more generally, on the develop-
ment of analytical psychology. The reluctance on the part of the Jungian
community to explicitly state (never mind explore) the central role of
Gnostic thought in Jung’s psychology appears all the more strange,
remiss in fact, given that Jung unmistakably linked modern psychology
to the Gnostics via medieval alchemy, which, for him, formed a bridge
linking the two. Jung avers that analytical psychology had a peculiar
correspondence with alchemy and that, therefore, a continuous intel-
lectual lineage could be traced from his psychology, via alchemy, all the
way back to Gnosticism, thus giving “substance” (Jung, 1962, p. 231) to
his psychology. Of course, this assertion by Jung in no way proves that
analytical psychology is a form of Gnostic philosophy, not even that it
is a modern version of it, far from it in fact and this is not part of the
present work’s thesis. However, what it does is highlight the signifi-
cant influence Gnostic philosophy—or, at least, Jung’s understanding
of it—had on his emerging psychology—an influence that, for the most
part, is not widely acknowledged.
It should perhaps be noted that this was not always Jung’s position.
Indeed, earlier in his career, as a psychologist who staked his reputation
on empiricism, Jung tended to distance himself from anything that might
be considered metaphysical. A relevant case in point is his essay on the
transcendent function, in which, following a prefatory note, Jung begins
by insisting that there is “nothing mysterious or metaphysical about the
transcendent function” (Jung, 1957, p. 43). Why did he feel the need to
open his account of the transcendent function with this disclaimer, a
disclaimer that has, quite rightly, been challenged? Drawing attention to
the fact that the purpose of the transcendent function is that it addresses
how one comes to terms with the unconscious, where the unconscious
is defined by Jung as the “Unknown as it immediately affects us” (1957,
p. 42), Dehing quite reasonably contends that this would be have to be
considered “a pre-eminently metaphysical matter” (1993, p. 16). Fur-
thermore, it has been argued that it is through the action of the tran-
scendent function that “we receive evidence of the Transcendent in the
metaphysical sense” (Ulanov, 1996, p. 194), and that Jung protested too
6 W H I T E B I R D, B L AC K S E R P E N T, R E D B O O K

much in his insistent denials and attempts to avoid anything that might
be considered religious (Ulanov, 1996). Similarly, in a review of The Red
Book that is rather scathing in tone, Giegerich expresses that he believes
that Jung’s psychological work is “ashamed of its factual origin in the
experiences underlying the Red Book” (2010, p. 377). Giegerich indi-
cates that Jung used some of the material of The Red Book anonymously
in his published works, “hid[ing] behind the front of alleged patients”
(p. 377), and therefore argues that Jung’s psychology was not founded
on clinical experience at all but rather on his own subjective fantasies
and speculations. Thus, Giergerich concludes that in his “‘spontaneous’
experiences Jung is merely ‘incestuously’ dealing with his own pro-
jections (not ‘revelations’) from the ‘unconscious’” (p. 378), and that
something in Jung “must have been keenly aware of the fundamental
discrepancy, indeed incompatibility, between his fantasy experiences
and his ‘scientific’ work as a psychologist” (p. 378). Giegerich may have
a valid point—a point that supports the thesis that “The Transcendent
Function” and the Seven Sermons are two expressions of the same mate-
rial, and one could speculate that Jung separated the essay on the tran-
scendent function from its roots in the Seven Sermons in order to garner
greater respectability for it within the fledgling community of depth
psychology, not to mention the wider medical and academic circles,
lest, for example, Freud accuse him of succumbing to “the black tide of
mud … of occultism” (Jung, 1962, p. 173). Nevertheless, despite distanc-
ing himself from anything metaphysical earlier in his career, in later life
Jung did explicitly acknowledge that the antecedents of his psychology
were the philosophy of the Gnostics and, more recently, the alchemists.
Therefore, given the paucity of works that fully explore the deep con-
nections that exist between The Seven Sermons and “The Transcendent
Function”—something that just might be considered an oversight in
Jungian studies—and in a time when Jung’s personal journal, The Red
Book, is now available, a fresh look at the influence of Gnostic thought
on Jungian psychology seems pertinent.
Consequently, the purpose of this book is to examine the profound
influence of Gnostic thought on Jungian psychology as indicated by
connections between Jung’s essay, “The Transcendent Function” and
his Gnostic-inspired treatise, The Seven Sermons to the Dead, both written
in 1916. This topic is relevant and especially timely due to the publica-
tion in 2009 of Jung’s The Red Book (which includes the Seven Sermons)
and given the fact that Jung stated that ideas contained in the Seven
 INTRODUCTION 7

Sermons formed a prelude to everything he was to communicate about

the unconscious. In other words, an embryonic form of the principal
tenets of analytical psychology can be found in a Gnostic-inspired text.
The hypothesis of the present work is that the Seven Sermons is the
metaphysical twin of “The Transcendent Function” and that these texts
can be considered two sides of the same coin. The Seven Sermons is his
expression of the mystical, or mythopoetic, experience and “The Tran-
scendent Function” presents the articulation of a psychological pro-
cess designed to foster the wholeness pointed to by that experience.
Given that Gnostic philosophy appears to be the inspiration for both
texts and is the crucial link that confirms their relationship, this study
also highlights correspondences between both of Jung’s works with the
classic Gnostic texts of the Nag Hammadi Library, paying particular
attention to the theme of the opposites. Additionally, this exploration
also addresses issues of whether, in the light of the recently published
The Red Book, analytical psychology can be considered a psychological
interpretation of Gnostic philosophy, as well as whether or not Jung can
be considered a Gnostic. The intended purpose of these supplemen-
tary considerations is not necessarily to arrive at concrete conclusions;
rather, these explorations will merely serve as entry points into a deeper
analysis of the topic as well as acting as touchstones along the way to
investigating the study’s central theme.
There is also an experiential component to this study that investigates
the influence an immersion in the topic has on the occurrence of the
transcendent function in my own dreams as author/researcher. Jung’s
preferred way for attempting to elicit the transcendent function was the
method that he termed active imagination, and it is this approach that
has received most of the attention in terms of the transcendent function
as method. Although Jung initially thought that working with dreams
would be the ideal method for integrating the contents of conscious
and unconscious, in other words, for engaging in the dialogue between
the conscious and unconscious positions in order to induce the tran-
scendent function, he felt that there were difficulties in this approach
and developed the method of active imagination instead. In contrast,
the present work incorporates an exploration of the experience of the
transcendent function in my own dreams in which a bi-directional flow
of influence is anticipated: what effect does an immersion in Jung’s
twin texts—and the Gnostic texts that deal with the occurrence of the
opposites—have on the occurrence of the transcendent function in my
8 W H I T E B I R D, B L AC K S E R P E N T, R E D B O O K

dreams? In turn, what effect do my dreams have on the unfoldment of

this study? In other words, how do my dreams comment on the topic
during the course of the exploration? It is intended that an analysis of
dreams evoked by the subject will help provide a richer description
of the experience of the transcendent function, as well as function-
ing as a transpersonal resource to facilitate a deeper understanding of
the topic.
In summary, this book has a two-fold purpose: (a) to examine the
Gnostic influence on Jungian psychology through an exploration of the
correspondences between Jung’s twin texts, The Seven Sermons to the Dead
and “The Transcendent Function”, and their relationship with the major
themes of the classic Gnostic texts of the Nag Hammadi Library; and (b)
to explore the experience of the transcendent function in the author’s
own dreams as influenced by an immersion in the topic and viewed
through the lens of the Gnostic worldview, a worldview that, I believe,
shaped not only Jungian psychology in general but the concept of the
transcendent function in particular.
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