TLS signed “C. G. Jung,” one page, 8 x 11.25, personal letterhead, November 17, 1952. Letter to Dr. Camille R. Honig, a rabbi in Santa Monica. In part: "As you obviously do not know my more recent publications, you are unaware of the fact that I have taken Jewish mysticism very much into consideration. One could not possibly deal with alchemistic symbolism without coming across the Cabbalistic influence. It is true that I have not written an original disquisition about the Cabbala, for the simple reason that most of its tests are in Hebrew and I do not understand that language. One of my pupils, Dr. Sigmund Hurwitz…in his article 'Archetypische Motive in der Chassidischen Mystik,' which appeared in 'Zeitlose Dokumente der Selle,' has done some work in that field.
There is no point in my giving you any explanations or assurances concerning my alleged antisemitism, you had better ask one of my many Jewish pupils who have known me for many years, they can tell you a more plausible story. I prefer to keep all my views and ideas about any aspect of Jewish psychology to myself. If you are really interested in this respect, then any of my Jewish pupils can give you enlightenment." In fine condition, with paper loss to the upper right corner.
In the last decades of Jung's life, he had taken an increased interest in Kabbalistic symbols and ideas, which he had been exposed to primarily through his reading of 16th and 17th century alchemical texts. Though his last great work, Mysterium Coniunctionis, was ostensibly a treatise on alchemy, it is filled with discussions of such Kabbalistic symbols as Adam Kadmon (Primordial Man), the Sefirot, and the union of the 'Holy One' and his bride—concepts that served as principal elements in the construction of his final interpretations of such notions as archetypes and the collective unconscious. Jung's complicated relationship with Jewish mysticism was explored at length by Sanford L. Drob in his article 'Jung and the Kabbalah.'
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