““Jung called the quality of eternity or religious power associated with the imaginal numinosity, a term he revived from Rudolf Otto's original conception of religious experiences in The Idea of the Holy. Otto's term helped describe the autonomous, compelling qualities of the image that Jung encountered when the imaginal began to intrude spontaneously upon his world. In 1937, Jung described the numinosum as “a dynamic agency or effect not caused by an arbitrary act of will. On the contrary, it seizes and controls the human subject, who is always rather its victim than its creator . . . The numinosum is either a quality belonging to a visible object or the influence of an invisible presence that causes a peculiar alteration of consciousness”33 Jung viewed encounters with the numinous as enigmatic, deeply impressive, and mysterious, defying explanation.34 Though not proving the existence of God, Jung described imaginal encounters as “godlike.”35 He assumed, as does Corbin, that numinous images gain their potency from their connection to a greater truth that we normally only dimly recognize, and considered an encounter with the numinosum a part of all religious, as well as psychopathological experience. Summarizing Jung's thoughts on the numinosum, Andrew Samuels concludes that a confrontation with numinous images not only compels tremendously, but has teleological implications, foretelling “a not yet disclosed, attractive, and fateful meaning.”36””