So we ought not to be surprised if certain phallic characteristics are also found in the seers, artists, and wonder-workers of mythology. Hephaestus, Wieland the Smith, and Mani (the founder of Manichaeism, famous also for his artistic gifts), had crippled feet ~Carl Jung, CW 5, Para 183

It is reported of Mani, the founder of Manichaeism, that he was killed, flayed, stuffed, and hung up. The hanging up of the god has an unmistakable symbolic value, since suspension is the symbol of unfulfilled longing or tense expectation (“suspense”). Christ, Odin, Attis, and others all hung upon trees ~Carl Jung, CW 5, Para 594

Provided that one has an oomorphic God-image and every God-image is anthropomorphic in a more or less subtle way the logic and naturalness of Clement’s view can hardly be contested. At all events this view, which may be some two hundred years older than the quotations given above, proves that the reality of evil does not necessarily lead to Manichaean dualism and so does not endanger the unity of the God-image ~Carl Jung, CW 9ii, Para 99

We find the miraculous water mentioned in the first treatises of Greek alchemy, which belong to the first century. Moreover the descent of the spirit into Physis is a Gnostic legend that greatly influenced Mani. And it was possibly through Manichean influences that it became one of the main ideas of Latin alchemy. ~Carl Jung, CW 11, Para 161

I make no metaphysical assertions and even in my heart I am no Neo-Manichean; on the contrary I am deeply convinced of the unity of the self, as demonstrated by the mandala symbolism. ~Carl Jung, Letters Vol. I, Page 541.

Somehow, as the Gnostics surmised, we have “collected” ourselves from out of the cosmos. That is why the idea of “gathering the seeds of light” played such an important role in their systems and in Manichaeism. ~Carl Jung, Letters Vol. II, Page 268.

Somehow, as the Gnostics surmised, we have “collected” ourselves from out of the cosmos. That is why the idea of “gathering the seeds of light played such an important role in their systems and in Manichaeism. ~Carl Jung, Letters Vol. II, Page 563.

I remember particularly vividly how interested we all were in the lecture of a French professor, H. C. Puech, on the “Concept of Redemption in Manicheism.” ~Barbara Hannah, Jung: His Life and His Work, Page 170

The last trace pf the Gnostic. teaching. probably died out with the Cathar and the Albigenses. They were the Manichaeans; Gnostics called Bougres in France.  “Bougre” derives from the word for Bulgarian and came into southern France. ~Carl Jung, Dream Analysis Seminar, Page 240

According to Hegemonius, Jesus was the paradisal tree, indeed the Tree of Knowledge, in Manichaean tradition: “The trees which are [in paradise] are the lusts and other temptations that corrupt the thoughts of men. But that tree in paradise whereby good is known is Jesus, and the knowledge of him which is in the world: and he who receives this discerns good from evil.” Here the Tree of Knowledge is regarded as a remedy for concupiscence, though outwardly it is not to be distinguished from the other (corrupting) trees ( Acta Archelai, p. 18 ) ~Carl Jung, CW 14, Para 75

By and large this is also true of yang and yin in classical Chinese philosophy. Hand in hand with this self-contained conflict there goes an unconsciousness of the moral problem of opposites. Only with Christianity did the “metaphysical” opposites begin to percolate into man’s consciousness, and then in the form of an almost dualistic opposition that reached its zenith in Manichaeism. This heresy forced the Church to take an important step: the formulation of the doctrine of the privatio boni, by means of which she established the identity of “good” and “being.” Evil as a(something that does not exist) was laid at man’s door ~Carl Jung, CW 14, Para 86

Hence very early, in Clement of Rome, we meet with the conception of Christ as the right hand and the devil as the left hand of God, not to speak of the Judaeo-Christian view which recognized two sons of God, Satan the elder and Christ the younger. The figure of the devil then rose to such exalted metaphysical heights that he had to be forcibly depotentiated, under the threatening influence of Manichaeism. The depotentiation was effected this time by rationalistic reflection, by a regular tour de force of sophistry which defined evil as a privatio boni. But that did nothing to stop the belief from arising in many parts of Europe during the eleventh century, mainly under the influence of the Cathars, that it was not God but the devil who had created the world ~Carl Jung, CW 11. Para 470

And where would God’s wholeness be if he could not be the “wholly other”? Accordingly it is with some psychological justification, so it seems to me, that when the Gnostic Nous fell into the power of Physis he assumed the dark chthonic form of the serpent, and the Manichaean “Original Man” in the same situation actually took on the qualities of the Evil One. In Tibetan Buddhism all gods without exception have a peaceful and a wrathful aspect, for they reign over all the realms of being. The dichotomy of God into divinity and humanity and his return to himself in the sacrificial act hold out the comforting doctrine that in man’s own darkness there is hidden a light that shall once again return to its source, and that this light actually wanted to descend into the darkness in order to deliver the Enchained One who languishes there, and lead him to light everlasting. All this belongs to the stock of pre-Christian ideas, being none other than the doctrine of the “Man of Light,” the Anthropos or Original Man, which the sayings of Christ the gospels assume to be common knowledge ~Carl Jung, CW 11, Para 380

The splendour of the “light” god has been enhanced beyond measure, but the darkness supposedly represented by the devil has localized itself in man. This strange development was precipitated chiefly by the fact that Christianity, terrified of Manichaean dualism, strove to preserve its monotheism by main force. But since the reality of darkness and evil could not be denied, there was no alternative but to make man responsible for it.  Even the devil was largely, if not entirely, abolished, with the result that this metaphysical figure, who at one time was an integral part of the Deity, was introjected into man, who thereupon became the real carrier of the mysterium iniqtiitatis ‘. “omne bonum a Deo, omne malum ab homine.” In recent times this development has suffered a diabolical reverse, and the wolf in sheep’s clothing now goes about whispering in our ear that evil is really nothing but a misunderstanding of good and an effective instrument of progress. We think that the world of darkness has thus been abolished for good and all, and nobody realizes what a poisoning this is of man’s soul. In this way he turns himself into the devil, for the devil is half of the archetype whose irresistible power makes even unbelievers ejaculate “Oh God!” on every suitable and unsuitable occasion. ~Carl Jung, CW 9i, Para 189