The concordance 11 witnesses
Orientation
Gabriel’s greeting lands on Mary as an intrusion before it becomes a gift. Edward Edinger takes the Lukan scene, Gabriel’s address at Luke 1:26-38, as the foundational Western image of what he calls continuing incarnation: the ongoing fertilization of the individual psyche by the Self. His close reading of episkiazō, “overshadow,” notes that the divine cloud is luminous seen from outside and darkening for whoever stands beneath it, an ego experience he finds recurring in the dream material of contemporary analysands, where an “annunciation dream” repeats the same overwhelming approach. Mary’s fiat, “be it unto me according to thy word,” becomes for Edinger the pattern of the soul’s consent to an impregnation it did not seek. James Hillman reads the same moment iconographically: painters return again and again to horror mixed with acceptance in the virgin’s face, a schoolgirl’s too-naive, too-innocent shock that Hillman treats as a recurring psychic motif rather than a historical singularity. Marie-Louise von Franz adds the patristic variant of conceptio per aurem, conception through the word entering the ear, linking the scene to alchemy’s marriage of spirit and matter. Carl Jung, for his part, measures the archetype’s effectiveness by the symbols it left behind.
the basic image then, certainly in terms of Western symbolism, is the image of the Annunciation, which comes from Luke, chapter 1, verses 26-38
Edinger identifies the Annunciation as the foundational Western symbolic image for the process of receiving the Holy Spirit and thereby enacting continuing incarnation in the individual psyche.
, The New God-Image: A Study of Jung’s Key Letters Concerning the Evolution of the Western God-Image, 1996thesis
The word ‘overshadow’ (episkiazō) refers to being enveloped in the cloud of the divine presence. The cloud is bright when viewed from the outside but causes darkening when one is enveloped in it.
Edinger explicates the Greek term episkiazō to establish that Mary’s Annunciation enacts a symbolic identity with the holy tabernacle, the ego being overwhelmed by the luminous-yet-darkening cloud of Yahweh.
, The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987thesis
This dream is an annunciation dream. She was under the cloud of the Highest, you see; it is the very image used in the Annunciation passage: ‘The power of the Highest shall overshadow thee.’
Edinger applies the Annunciation’s overshadowing image directly to clinical dream material, demonstrating how the archetype recurs in contemporary psychic experience as the terrifying approach of the numinosum.
, The New God-Image: A Study of Jung’s Key Letters Concerning the Evolution of the Western God-Image, 1996thesis
Mary’s obedience to the divine call is expressed in her reply, ‘Behold the handmaid of the Lord; be it unto me according to thy word.’ Psychologically this signifies the soul’s acceptance of its impregnating encounter with the numinosum.
Edinger interprets Mary’s fiat as the ego’s archetypal capitulation to the Self, establishing the Annunciation as the prototype of the soul’s willing subordination to a transpersonal vocation.
, The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987thesis
In her face horror and rejection mingle with acceptance. This motif occurs in men and women today. In that schoolgirl image of our dreams, in those too-Jung emotions—too naive, too innocent, too self-centered—something redemptive can grow.
Hillman reads the Annunciation’s recurring iconographic depiction of shock and reluctance as a universal psychological motif in which the naive, unawakened aspect of the psyche is confronted by a redemptive but terrifying call.
, Insearch: Psychology and Religion, 1967thesis
LA PAPESSE is a somewhat crude representation of the Virgin of the Annunciation as she is depicted in Catholic art. There she is often pictured seated, with the Book of the Prophets spread open before her.
Nichols identifies the Tarot’s High Priestess figure with the Virgin of the Annunciation, situating the archetype within a broader symbolic system in which feminine receptivity to spiritual impregnation is a structural constant.
, Jung and Tarot: An Archetypal Journey, 1980supporting
some theologians took that to mean Christ was supernaturally conceived through the word entering her ear and that was called the conceptio per aurem, conception by the ear.
Von Franz traces the patristic doctrine of the conceptio per aurem as an alchemical variant of the Annunciation, in which the divine word — rather than the dove — serves as the fertilising agent, illuminating the symbolic link between logos, breath, and inner transformation.
, Alchemy: An Introduction to the Symbolism and the Psychology, 1980supporting
had they never made their appearance, it would have meant that the annunciation of the Christ-figure was ineffective. These phenomena not only prove the effectiveness of the annunciation, but provide the necessary conditions in which
Jung argues that the assimilation-symbols generated around the Christ-figure (serpent, fish, Logos) are the necessary psychic consequences of an effective annunciation, measuring the degree to which the archetype penetrated and transformed the collective psyche.
, Aion: Researches into the Phenomenology of the Self, 1951supporting
The question becomes, then, where to look for images of transformation. From what quarter will they emerge? Where can we expect an annunciation?
Stein extends the Annunciation from a historical event to an ongoing cultural question, framing it as the archetypal form of any breakthrough transformative image that might address the modern collective’s spiritual emptiness.
, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998supporting
God’s preexistent, only-begotten Son empties himself of his divinity and is incarnated as a man through the agency of the Holy Ghost who impregnates the Virgin Mary.
Edinger’s summation of the Christian myth positions the Annunciation-event (Holy Ghost impregnating the Virgin) as the inaugural stage of the entire Christian archetypal sequence he maps through fourteen images.
, The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987aside
in receiving the Spirit she, at the same time, conceived the Son, who is inseparable from him, and became Mother of God. Her humanity became his humanity.
Bulgakov’s sophiological reading of the Annunciation frames Mary’s Spirit-reception as the ontological moment at which human nature is united with divine nature, providing a theological counterpoint to the purely psychological Jungian interpretations.
, Sophia, the Wisdom of God: An Outline of Sophiology, 1937aside