Jung's Approach to Dreams, Visions, and Personal Spiritual Experience, and the Journey into the Divine.

Jung’s Approach to Dreams, Visions, and Personal Spiritual Experiences and the Journey into the Divine furnishes us with a living, working experience and methodology for re-connecting religiously with our inner being, our life purpose, and the Divine. Religiously, referring to religio, Jung’s approach “re-connects and links us back” to the connective roots of our primordial evolution and Collective Unconscious as understood through the archetypes (CW 9 i, para. 271). As numinous symbols are seen and experienced in our dreams, visions and personal spiritual experiences, they also “re-connect and links us” to our Self and the imago Dei and lead us onto paths of Individuation and wholeness. These are “paths trodden from time immemorial—the via sancta, whose milestones and signposts are the religions” and thus signify The Journey Into the Divine (CW 9 i, para. 619). 

In this essay I will be exploring five propositions contained in the title. Firstly, I will explore Jung’s approach to his earlier, formative dreams, visions and personal spiritual experiences, the prima materia, with particular reference to Memories, Dreams Reflections (1989) and Liber Novus (2009). Secondly, I will present Shamdasani’s exegesis from Liber Novus and the Black Books of Jung’s approach to his personal experiences as the foundation for Jung’s methodology of analytical psychology and Jung’s relation to the Divine. Thirdly, I will explore Jung’s later writings, Dreams (2010), Man and His Symbols (1964) and Psychology of Religion (1938) to examine Jung’s approach, methodology and techniques with Dream-work. This requires an exposition and understanding of the language, symbols and archetypes of the unconscious and Collective Unconscious, which is Jung’s specific contribution to psychology and religion (CW 9 i). Fourthly, I will examine how and in what ways Jung came to correlate this language as numinous, personally and by his patients, with commentary on the numinous by other psychologists and theologians. Fifthly, and most importantly, I will present Jung’s primary assertions, corroborated by present day Dream-workers, that these experiences and the prima materia carry and are ignited by the “sparks”, the pneuma, the libido and the psychic energy of the imago Dei and the Self on its Journey towards its goal of Individuation, wholeness and Holiness, and Into the Divine. 

Jung’s Approach to Dreams, Visions, and Personal Spiritual Experience stems directly from his personal encounters throughout his life and his work. In Memories, Dreams, Reflections Jung recounts, from as young as three and up to his dying moments, continual examples of such inner experiences. As Brome (1978, p. 231) notes, “At every crucial point in his life a dream developed which not merely crystallised his current situation but frequently indicated some new direction which must be taken.” It was the sheer metaphorical vividness and numinosity of these experiences that demanded of Jung that he understand their source, their language, their meaning and their relationship with him. This was the necessary process towards healing, wholeness and Holiness and The Journey Into the Divine. 

Before detailing Jung’s personal dream experiences, it is necessary to place some overarching perspectives and boundaries around him in his relationship with the Divine. Jung states in 1933 in Modern Man in Search of a Soul, “Psychotherapists or the Clergy” (1984, pp. 255-283), his primary training and focus was as a physician and psychologist. Although dealing with problems of the soul frequently in place of a theologian, his role was to deal with the psyche, its contents and images in relation to the person and their world (1984, p. 278). As Evans (1964, p. 151) reiterates, that despite in his own personal experiences and writings, Jung does cross many of the blurry boundaries between the “metaphysical, transcendental, and spiritual problems, Jung was troubled by the term mystic.” Consequently, with this caveat in mind, Jung himself sums up the problem of definitions, “The religious-minded person would say: guidance has come from God, but with most patients I must express myself and say: the psyche has awakened to spontaneous life” (1984, pp. 280-281). 

Jung used characteristic paradox when answering Freeman’s 1959 BBC Interview question of whether he believed in God. Jung replied without elaboration, “I know. I don’t need to believe. I know.” (1977, p. 428). In conversation with Eliade in 1952, Jung reiterates, 

On the psychological level, I have to do with religious experiences which have a structure and a symbolism that can be interpreted. For me, religious experience is real, is true. Speaking as a psychologist, I affirm that the presence of God is manifest, in the profound experience of the psyche. Religious experience is numinous, as Otto calls it. (1977, pp. 229-230)  

This emphasis on the primacy of empirical data and experience is the leitmotif that runs throughout Jung’s life and informs his worldview and his Approach to Dreams, Visions, and Personal Spiritual Experience and his relationship with The Divine. 

Jung’s personal Journey Into the Divine began with the family milieu into which he was born. Set forth in Memories, Dreams, Reflections (1989), as the son and nephew of eight church pastors, Jung describes his growing religious self-determination as largely an enantiodromia to his father’s dogmatic, cold, impersonal form of religion (1989, pp. 6-83). This epiphany resulted from Jung’s reflections on his own experiences; on the contrast between his First Communion, which left him feeling “empty, with an absence of God,” with his dream, aged three, of the subterranean “ithyphallic god”, and later the vision of God’s turd shattering the cathedral. Jung (1989, p. 62) states, “Suddenly I understood that God was, for me at least, one of the most certain and immediate experiences. I had no control over these things.” Jung explained them as an experience of God’s grace (1989, pp. 56, 62). These early formative dreams, visions and personal spiritual experiences “determined my course from the beginning” (1989, p. 355).

Jung (1989, pp. 67-68) recounts his formative, personal connections with “God’s world”, seen in the “realm of plants, the woods”, and in his “kinship with stone” as all representing “divine nature.” Jung (1989, p. 66) notes how “the feeling that something other than myself was involved, a spirit of the great world of stars and endless space, and the halo of a numen.” This intuitive relationship between nature, his two personalities and life decisions erupted typically in two dreams of woods, which decided him on the course of studying science (1989, p. 85). Jung (1989, p. 213) writes that always when a solution is needed, and conflict is evoked, out of the unconscious a dream will appear offering a solution, if one can read the signs and symbols.

Also at this time, another crucial dream appears where Jung is protecting a “tiny light, ” or “Storm-Lantern” from being blown out by a mighty wind (1989, pp. 87-90). Franz (1975, pp. 38-51) details the lifelong recognition Jung gave to the interpretation and importance of this dream where Jung acknowledged the need to keep in balance both his Personalities, No. 1 being the “little light” of ego-consciousness, and No. 2 the dark, inner subjective realm of the unconscious. Jung (1989, p. 89) proclaimed that to deny No. 2, “or declare him invalid would have been self-mutilation, and would more-over have denied me the possibility of explaining the origin of dreams.” Therefore, both Jung and Franz highlight that one must acknowledge the unconscious inspiration and nurture the right attitude towards it (1975, pp. 42-43). Stevens (1990, p. 144) comments that from this dream Jung realised the key to understanding and all future wisdom lay deep within himself.

Jung’s Approach to Dreams, Visions, and Personal Spiritual Experiences entered a critical period from Christmas of 1912, lasting until 1930. As Jung (1984, p. 264) states, typically when entering the second half of life all neurosis or illnesses are problems of “finding a religious outlook on life.” Herein, Jung himself entered a period of withdrawal, inner reflection and active encounter, which he called his “Confrontation with the Unconscious” (1989, pp. 170-199). Recorded in Jung’s Liber Novus (2009) and in Chapter VI (1989, pp. 170-199) Jung writes,

"The years when I was pursuing my inner images, were the most important time of my life—in them everything essential was decided. The later details are only supplements and clarifications of the material that burst forth from the unconscious. It was the prima materia for a lifetimes work. "(1989, p. 199)

“The numinous beginning, which contained everything, was then” (2009). Shamdasani (2009, p. 95) deems Liber Novus the “central book in Jung’s oeuvre.”

Jung’s “Confrontation with the Unconscious” started “around Christmas 1912” with a series of dreams and fantasies, which featured twelve dead, then other corpses, signalling an unusual activation of the unconscious and recognition of the archetypes at work (1989, pp. 171-172). Between October 1913 and July 1914, twelve repeated visions and dreams of decimation and bloodshed all unknowingly predicted the outbreak and bloodshed of World War I (1989, pp. 175-177; 2009, pp. 29-30). This “incessant stream of fantasies” demanded, “I must find the meaning, and translate the emotions into images” (1989, pp. 176-177). Shamdasani (2009, pp. 74-75) presents Jung’s “meaning” to be working with the material and integrating it into one’s worldview, thus differentiating  “religious experience or divine madness from psychopathology, and enabling the higher development of the individual through fostering the Individuation process.” 

From Jung’s seminal period, 1912-1930, where he had to allow himself to “plummet down” into his fantasies, to try to gain power over them; not for himself alone, but also for his patients, came the nuclei of his analytical psychology (1989, pp. 178-179). In 1909, following a dream and disagreement over its interpretation, Jung had broken away from Freud’s approach to dreams as being just a facade (1989, pp. 158-169). Instead, Jung’s Approach to Dreams, Visions and Personal Spiritual Experience through his signature process of “active imagination,” amplification and mythopoeic dialogue with the fantasy figures Elijah, Salome and Philemon, took him into his personal Journey Into the Divine (1989, pp. 178-179). In the “Introduction” to The Red Book Liber Novus: A Reader’s Edition Shamdasani (2009, p. 48) summarises the overall themes of Jung’s Journey as firstly, “How Jung regains his soul and overcomes the contemporary malaise of spiritual alienation through enabling the rebirth of a new image of God in his soul,” and secondly, the emergence of a new “psychological and theological cosmology.”

Shamdasani (2009, pp. 60-62) highlights an excerpt from Jung’s Black Book 7 (p. 92c) dated 5^th January 1922, where Jung conversed with his soul who told him he had received a revelation and a new calling regarding the proclamation of a new religion, whose “way is symbolic, an affirmation of the religious attitude, but which must not succumb to a creed.” Jung’s calling thus became the process of translating the literalness of experience into a language that could translate and carry the numinous symbolism into consciousness, integration and wholeness. It was this process, both personal and psychological, called Individuation, as “his attempt to provide a temporal account of higher development,” which was to become Jung’s Journey Into the Divine (2009, p. 49).

Shamdasani (2009, pp. 49-91) draws out the emerging nuclei of Jung’s analytical psychology from the prima materia in Liber Novus and the Black Books. Briefly, Jung’s analytical approach and processes are recognising and nurturing the activation of the archetypes in the Collective Unconscious, thus giving rise to the Transcendent Function. This involves recognising and utilising reconciling symbols to unite opposite functions such as inferior Personality Types, Eros/Logos via enantiodromia resulting in a transition from one attitude to another and the release of higher wisdom (Jacobi 1968, p. 135). Next is the assimilation of the personal unconscious, differentiation of the persona, the shadow, and integration of the anima/animus and “mana personality” (Philemon) (2009, pp. 81- 83). 

Jung (CW 8, para. 85) states that as the archetypes are numinous they must be integrated using “the meditatio: an inner colloquy with one’s good angel.” Shamdasani describes it as a “hermeneutic treatment of creative fantasies,” using dialogue and active imagination, painting, drawing, and automatic or semi-automatic writing of the “inner voice” (2009, pp. 51, 53-54). In “The Tavistock Lecture V” (1935) Jung details the technique of “active imagination” and also its difference between “true imagination and a fantastical one” (CW 18, para. 396). Jacobi (1968, p. 71) notes that Jung treats visions and fantasies in the same way as dreams, as manifestations of the unconscious, occurring in states of diminished consciousness.

The ultimate goal in these processes is the archetype of the Self, the “last station” on the path of Individuation and the Journey Into the Divine (Jacobi 1968, p. 127). This journey is not a linear path, but a circumambulation of the Self or the Centre, a spiral, frequently symbolised as a mandala or a Quaternity (2009, p. 80). Franz (1975, p. 143) presents Hermes Trismegistus description, which Jung corroborated through these symbols, “God is a spiritual sphere, or circle, whose centre is everywhere and whose periphery is nowhere.” In Liber Novus and the Black Books we see examples of Jung’s first foundational mandalas from 16^th January 1916, continued in a series in 1917, and culminating with his “Liverpool dream” of 2^nd January 1927. 

Much of this period remained private and unpublished until much later (1938, p. 73). Jung’s rationale for this was to validate empirically that the material and processes were not copied or pre-meditated, “that these things—mandalas especially—really are produced spontaneously” and throughout the world’s history (CW 9 i, para. 623). Shamdasani (2009, pp. 90-91) also recognises in Liber Novus Jung’s “understanding of the historical transformations of Christianity, and the historicity of symbolic formations,” which Jung took up later in his explorations and writing on alchemy, the psychology of Christian dogmas, and in Answer to Job and Aion. Notably both these works were also inspired by dreams, as was Jung’s study of alchemy (Stein 1986, p. 105).

In examining the prima materia of Jung’s later writing as seen in Dreams (2010), Man and His Symbols (1964), and Psychology and Religion (1938) I will examine the third, fourth and fifth propositions in this essay. These propositions interweave throughout the prima materia as Jung’s approach and methodology to Dream-Work exhumes from the recorded dreams and visions numinous archetypes and symbols. Jung correlates their language, meaning, and purpose to the process and libido of Individuation, the Transcendent Function and The Journey Into the Divine. 

Jung (1938, p. 27) states “one can use dreams as the sources of information about the possible religious tendencies of the unconscious mind.” Jung posits the nearest formulation of a “theory about the structure and function of dreams is; Dreams are the natural reaction of the self-regulating psychic system. They are as manifold and unpredictable and incalculable as any individual” (CW 18, para. 248). “Dreams are psychic facts” (CW 13, para. 54). The dream is “a spontaneous self-portrayal, in symbolic form, of the actual situation in the unconscious” (CW 8, para. 505). Jung posits characteristics are “for the most part autonomous and unconscious” (CW 8, para. 545; CW 12, para 60). The unconscious “is completely neutral. It is dangerous only when repressed, falsely interpreted, and depreciated” (CW 16, para. 329). But more importantly Jung (CW 9 i, para. 51) proclaims that, “concern with the unconscious has become a vital question of spiritual being or non-being.”  

Shamdasani (2009, p. 57) reiterates that the most important function of the unconscious is the creation of symbols, present only when we recognise them. To experience the unconscious “as a reality,” requires spiritual strength and courage (CW 12, para. 60; Stevens 2002, p. 338). The language of the unconscious is symbolic, befitting its primitive, phylogenetic evolution and expresses itself using similes, metaphors and parables (CW 8, para. 474-475). Jung (CW 16, para. 342) states that theoretically each symbol should be related to an archetype, but in analytical practice the patient’s context and conscious situation should be considered primarily. Jacobi (1968, p. 71) terms the symbols and unconscious contents “polyvalent.”

The dream series presented in Dreams Part IV (CW 12) and Psychology of Religion illustrate symbols “containing motives of religious interest,” notably the Quaternity and mandala, and a “spontaneous manifestation of the unconscious, the problem of Individuation” (CW 12, para. 324). Jung (1938, p. 112) writes that the mandala “symbolizes the divine being, or the vessel or room in which the transformation of man into a divine being takes place.”  Particularly transformative is the numinous Dream 54, “House of the Gathering” and the vision of the “World Clock” during which the patient experienced “the most sublime harmony,” and Jung pronounced it numinous enough to be called, “in the language of religion—a conversion,” or a Journey Into the Divine (1938, pp. 27, 80). 

Jung gives three main functions and purpose of the dream. Firstly as compensatory, necessary for balance, whereby those thoughts, inclinations, and tendencies, which in life are too little valued come into action during sleep (CW 8, para. 466). Secondly as prospective, “an anticipation in the unconscious of future conscious achievements, whereby its symbolic content sometimes outlines the solution of a conflict” (CW 8, para. 493). A third aspect is “a negatively compensating, or reductive, function” where a person’s expression of their own character is defective, and where the unconscious aims to correct and offer prospective synthesis (CW 8, para. 496). The ultimate goal that these three functions serve is to unite the conscious and unconscious, to heal the individual and make whole, the “nuclear process” Jung terms Individuation (CW 12, para. 328, 330). Dreams should also be observed in series for thematic and symbolic continuity (Hall 1993, p. 86).

Dreams tend to have certain structures, like a drama, with four divisions: exposition, development, culmination and lysis, or solution (CW 8, para. 561-565; Samuels 1985, pp. 232-234). In working with the dream it is best to not assume intent, to stick with the images, and to garner as much information about the dreamer and his personal life context, especially culturally, socially, religiously and philosophically (CW 16, para. 320; 339). Jung (CW 8, para. 535) states that while each dream is unique, there frequently appear important “typical motifs which permit a comparison with mythological motifs, and this emphasises the dream-thinking should be regarded as a phylogenetically older mode of thought” (CW 8, para. 474). 

The phylogenetically older mode of thought is what Jung termed the Collective Unconscious (CW 5, para. 3). It is from here that what the primitives call “Big Dreams,” and Jung terms “religious dreams,” come (1977, p. 458; CW 8, para. 554-558). Jung (1938, p. 6) defines religion as “the term that designates the attitude peculiar to a consciousness which has been altered by the experience of the numinosum.” These “Big Dreams” carry the numinous, symbolic images and archetypes characteristic of the Individuation process, particularly during critical phases of life such as middle age and near death. “The archetype is a tendency to form such representations of a motif” (1964, p. 67) It is a “primordial image,” an “archaic remnant” and pattern of specific energy, libido, and initiative which produces its own thought formations, myths, religions and philosophies and is thus both image and emotion (1964, pp. 79, 96; Stevens 2002, pp. 330-331). Stevens (2002, p. 19) updates Jung’s empirical hypothesis from his own scientific and psychological work to state, “In the past two decades the theory of archetypes has emerged as one of the most profound concepts of the twentieth century, fundamental to understanding human psychology, behaviour and culture.” Stevens (2002, pp. 344-351) answers critics of himself and Jung by demonstrating the archetypal hypothesis as scientifically sound and moves Jungian psychology past the constructionists and postmodernists into the 21^st century.

In examining these images, or archetypes, Jung (CW 8, para. 528) states his truths and answers his critics, as I elucidated in the introduction of my essay, “I use certain philosophical, religious, and historical material for the exclusive purpose of illustrating the psychological facts.” Jung expounds, 

If I make use of a God-concept or an equally metaphysical concept of energy, I do so because they are images which I have found to be in the human psyche from the beginning. The God-image corresponds to a definite complex of psychological facts, and is thus a quantity which we can operate with; but what God is himself remains a question outside the competence of all psychology. (CW 8, para. 528)

Jung emphasizes that “the idea of God, or any religion” is contained within man who is able to then “produce it out of himself” via the process of Individuation. However, in this paragraph, Jung does acknowledge that, “The ideas of God belong to the ineradicable substrate of the human soul.” Jung (CW 12, para. 93) also writes that this process has its own “strict logic and inner laws,” bound by a creative foundation which is Divine, and beyond human control. Jung invoked the archetypes, carved on the entrance to his house, “Called or uncalled, God is present!” (1977, p. 164). 

Regarding the archetype of the Self, Jung agrees it may remain “shrouded in metaphysical darkness,” but he defines it “as the totality of the conscious and unconscious psyche,” which “transcends our vision,” can “only be experienced in parts,” and is “illimitable” (CW 12, para. 247). It is in recognising these qualities of transcendence and “illimitableness” as being numinous, and that if one ignores them, then these “psychic entia,” and their modes of language, the dreams, visions, or symptoms, return more powerfully to deliver their messages (CW 12, para. 247). As Jung wrote, “It always seemed the real milestones were symbolic events, and that the approach to the numinous experiences was the real therapy” (cited in Stein, 2006, p. 34).  On this premise Jung, as a Psychiatrist, rests his theory and approach to dreams, visions and personal spiritual experience in relation to the function of the psyche and its inseparable relationship with the Divine. Ulanov (1999, p. 11) reiterates Jung’s position that a religious life is the symbolic expression of the process of integrating the Self, the “God-images” and neurotic symptoms, all messages from the unconscious delivered through dreams.

Jacobi similarly summarises the Individuation process as a path and journey where raising unconscious contents to consciousness equates to “enlightenment, a spiritual act” and the “birth of spiritual man,” (1968, pp. 127; 133-134). Jacobi correlates the experience of those who have “travelled this path” to “the great inner upheavals experienced by the mystics and initiates of all times” (1968, p. 148). Stein (2006, pp. 49-50) also equates Jung’s sense of the numinous and Individuation as a Journey Into the Divine, but distinguishes between Individuation as a “psychological journey,” which “leads out of  “the Holy” again,” and a “mystic journey” which finds its final resting place in “union with God.” Hall (1983, p. 21; 1993, p. 62) from his clinical work empirically confers with Jung in recognising God-images in dreams which “clearly tell us something about the way the psyche experiences God,” but cannot talk about the metaphysical concept of God.

Franz (1975, pp. 188-191) critiques theologians (Sanford, Mann, Schar, Handler) who as Protestants were closer to understanding how Jung’s “God-image in human consciousness has been transformed.” Franz states, except for Frei who managed to understand Jung through his “religious Eros”, other Catholic priests Hostie, White, Goldbrunner tried, but found Jung’s “empirical observations do not accord with their tradition” and were unable, as Stein and Jung did, to differentiate between the “field of metaphysics and psychology” (CW 12, para. 15). Stein (1986, p. 189) places Jung’s position regarding “the individual’s experience of the Divine” as a source of religious authority on the far left wing of the Protestant viewpoint. Savary, Berne & Williams (1984, pp. 67, 81) cite Newhall’s 1980 thesis Dreams and the Bible, that biblical scholars had “based their judgement of the dream phenomena not in the Dream-work tradition of the Church Fathers, but on Freud’s concepts and interpretation.”

In Psychology and Religion (1938, pp. 21-22) Jung acknowledges the traditional use of dreams in the Bible and Church as sources of revelation, and “Divine influx, ” but also highly mediated and controlled by the Church, especially over the recent centuries, where introspective gnosis was discouraged, particularly any arising from dreams and visions. Sanford (1978, 1989), Kelsey (1978, 1991), Taylor (1983, 2009), Savary, Berne, & Williams (1984), and Clift (1984) are all theologians and Jungian psychologists who, from 1968, have stepped into this breach and have religiously linked the dream back to its Biblical roots and heritage, Kelsey in particular in God, Dreams and Revelations (1991). Savary, Berne & Williams (1984, pp. 69-71) draw together Sanford and Kelsey’s biblical dream work with Jung’s to re-vision the shift in modern Dream-work as an integration of Jung’s psychology with the spiritual. All these writers have empirically corroborated Jung’s approach, both theologically and psychologically in their pastoral and clinical work, that dreams, visions and personal spiritual experience continue to work as revelation, language, and healing if we can learn to “Listen to God.” 

In conclusion, from journeying with Jung through his own dreams, visions and personal spiritual experiences into the Divine, witnessing the creation of a vehicle for this journey, Jung’s approach and methodology, the road being the via sancta of Individuation, and the stations on the way recorded in the large corpus of prima materia, we now see the journey corroborated and continued into the present day. All the recent writers mentioned above present Jung’s methods of Dream-Work in their own examples and tie in his concepts of the archetypes with Individuation as both a psychological and spiritual energy, goal and meaning for one’s life. As both theologians and psychologists they can all speak with empirical authority, crossing the boundaries that Jung was not prepared to cross, to attest that following Jung’s Approach to Dreams and Visions to our own helps us grow towards wholeness and Holiness. “It can take us on a spiritual journey and put us directly in touch with the energies of God. Through dreams, God inspires us to become whole and Holy” Savary, Berne & Williams (1984, p. 9). 

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