Brenner E M
J Anal Psychol. 1990 Oct;35(4):397-419. doi: 10.1111/j.1465-5922.1990.00397.x.
In this paper, I have attempted a historical analysis of what Jung might have been thinking when he wrote the 'Seven sermons'. To this end, I tried to ascertain which Gnostic texts Jung may have consulted before writing it. These documents were then compared with the 'Seven sermons', and numerous affinities noted between it and the Gnostic texts. Jung's contemporaneous academic works were then compared with this treatise, and parallels were established between the 'Seven sermons' and Jung's emerging psychology of the unconscious. In the process, an attempt was made to show how Jung made use of Gnostic themes in his emerging psychology. While there is no way of knowing precisely what Jung was thinking when he wrote the 'Seven sermons', it is clear that he was well acquainted not only with the work of Basilides, but also with the work of other Gnostic thinkers. It is not enough to assume that because Jung chose the pseudonym of Basilides, he was necessarily Jung's primary Gnostic influence. At the same time, it is also evident that Jung was developing his own psychology during the writing of the 'Seven sermons'. We recall Jung's observations regarding the 'Seven sermons', which we quoted on page 17: These conversations with the dead formed a kind of prelude to what I had to communicate to the world about the unconscious . . . All my works, all my creative activity, has come from those initial fantasies and dreams which began in 1912, almost fifty years ago. Everything that I accomplished in later life was already contained in them, although at first only in the form of emotions and images (Jung 21, p. 192). On the basis of what has been published, there are enough affinities between his academic work and this treatise to posit that the 'Seven sermons' played an important role in the emergence of Jung's psychology. Given these numerous parallels, I suspect that Jung's unpublished writings, including the Red Book, would only strengthen the arguments put forth in this paper.
在本文中,我尝试对荣格撰写《七篇布道文》时可能的所思所想进行历史分析。为此,我试图确定荣格在撰写此书之前可能参考过哪些诺斯替文本。然后将这些文献与《七篇布道文》进行比较,并指出了它与诺斯替文本之间的诸多相似之处。接着将荣格同时期的学术著作与这篇论文进行比较,在《七篇布道文》与荣格新兴的无意识心理学之间建立了平行关系。在此过程中,试图展示荣格在其新兴心理学中是如何运用诺斯替主题的。虽然无法确切知晓荣格撰写《七篇布道文》时的具体想法,但很明显,他不仅熟知巴西里德的作品,还了解其他诺斯替思想家的作品。不能仅仅因为荣格选用了巴西里德的笔名,就认定他必然是荣格主要的诺斯替思想影响来源。同时,也很明显荣格在撰写《七篇布道文》期间也在发展自己的心理学。我们回忆一下荣格在第17页引用过的关于《七篇布道文》的观察:与逝者的这些对话构成了我必须向世人传达的关于无意识内容的一种前奏……我所有的作品,我所有的创作活动,都源于1912年开始的那些最初的幻想和梦境,差不多是五十年前了。我后来人生中所取得的一切成就最初都已包含在其中,尽管起初只是以情感和意象的形式存在(荣格,第21页,第192页)。基于已发表的内容,他的学术著作与这篇论文之间存在足够多的相似之处,可以认定《七篇布道文》在荣格心理学的形成过程中起到了重要作用。鉴于这些众多的相似之处,我怀疑荣格未发表的著作,包括《红书》,只会强化本文所提出的观点。