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Islam and the West: Jung
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The preceding passage tells something not only about Jung’s personal exposure to Islam, but ... indirectly, about one key difference between Islam and Christianity in the twentieth century. As Jung himself admits, the Somali tribesman’s view of Jung was not exactly of the stereotypical "infidel" or "unbeliever", rather it was an insistence on seeing Jung as a Muslim ("islamu"), a person who was familiar with the Koran. Similarly, as Jung states, the frequent experience of Khidr-"psychologically" and/or spiritually, -is not an uncommon occurrence in the Muslim psycho-spiritual world. His encounter with the Somali confirms this at the most basic, the ‘popular’ level, insofar as the individual was not a religious scholar but a tribal and a safari headman. Recounting the same episode in his autobiographical writings, Jung stated that the Somali insisted that he was a "disguised Muhammedan".
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What Jung failed to discern is the deep resonance between Islam and the Hermetic perspective, even though he was aware of the contributions of the Arabs to what he called the "resuscitation" of European thought. As Burckhardt states:
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Whereas Jung chose to interpret this encounter between Moses and Khidr as a symbolic quest towards individual transformation, Brown tends to regard it as ... illustrative of the psychological relationship between Islam and the Judaeo-Christian traditions. Thus, whereas both authors rely on similar source materials, unlike Jung, Brown focuses on the Judaeo-Christian connections only to lead one to the point of divergence. Whereas Jung simply piled up the facts indicating the synonymous nature of Elijah and Khidr, Brown regards the relevant passages as a purposive attempt to "mobilize, without naming, the powerful contrast latent in Jewish tradition, between Moses and Elijah":
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