[92]On the coincidence of opposites in Jewish mysticism, see S. Drob, "The Doctrine ofCoincidentia Oppositorumin Jewish Mysticism," www.newkabbalah .com. On this doctrine in Jung, see, for example, chap. 3oЈ Mysterium Coni-unctionis,"The Personification of the Opposites," andAnswer to Job,chaps. 17, 19. InPsychology and Alchemy,Jung states: "The self is made manifest in the opposites and the conflicts between them; it is acoincidentia oppositorum'Qung,Psychology and Alchemy, CW 12,p. 186).
[93]See Drob,Symbols of the Kabbalah,chap. 9, "Tikkun ha-Olam:The Restoration of the World," pp. 363-412.
[94]Jung, "General Aspects of Dream Psychology," CW 8, § 473; Jung,Dreams,p. 33; cf. § 491, p. 40. Jung further says that in interpreting dreams one "should give up all his theoretical assumptions and should in every single case be ready to construct a totally new theory of dreams" (Jung, "The Practical Use of Dream-Analysis," CW 16, § 317; Jung,Dreams,p. 95).
[95]Zohar 1:199b; Tishby and Lachower,Wisdom of the Zohar,2:822.
[96]Quoted in Anthony Shafton,Dream Reader(Albany, NY: State University of New York Press, 1995), p. 115.
[97]Jung,Mysterium Coniunctionis, CW14, p. vii
[98]See Drob,Kabbalistic Metaphors,chap. 8, pp. 289-343.
[99]Several writers, including A. Altmann ("The Meaning and Soul of'Hear, О Israel,"' in L. Meier,Jewish Values in Jungian Psychology[Lanham, MD: University Press of America, 1991], pp. 51-70), David Rosen{The Tao of Jung,chap. 5), and Aryeh Maidenbaum ("The Shadows Still Linger") прокомментировали изменение в отношении Юнга к Иудаизму в его поздние годы. Розен приписывает это изменение "нападения души" Юнг, испытанный в связи с его сердечным приступом 1944 года. Розен пишет: "Пока у него не было сердечного приступа в 1944, Юнг оставался неспособным вникнуть в значение (и душу) Иудаизма"{TheTaoofJung,p. 104).