Our discourse necessarily brings us to Christ, because
Christ is the still living
myth in the Abrahamic
religions - Judaism,
Mandaeism, and Babism.
Christ is our culture
hero, who, regardless of
existence, embodies the myth of the Primordial Man,
the mystic Adam.
Christ who resides in the center of the Christian mandala, who is the
Lord of the
Tetramorph, i.e., the
four symbols of the evangelists, which are like
the four columns of Christ'
Christ is in
us and we are in Christ.
Kingdom of Christ is the
Priceless Pearl, the
treasure buried in the field,
the mustard seed which will become a great tree, and
bring heaven to Earth.
As Christ is in us, so
also is his heavenly kingdom.
This is in exact agreement with the
empirical findings of psychology, that there is
an ever present archetype of
wholeness which may easily disappear from the purview of consciousness or
may never be perceived at all until a
illuminated by conversion recognizes it in
the figure of Christ.
result of this anamnesis the original state of
oneness with the image of Æon is
brings about an integration,
a bridging of the split
in the personality caused by
the instincts striving apart
in mutually contradictory directions.
The only time the split
does not occur is when an individual is still unaware of his instinctual life
as an animal.
proves harmful and is impossible to
endure when an
artificial emotional subconsciousness -
an emotional repression -
no longer reflects the
There can be
no doubt that
Christian conception of the imago Dei embodied in Christ meant an all
embracing totality that even includes the animal side of
Nevertheless the Christ symbol lacks the
archetype of wholeness in the
modern psychological sense, since it does not include
the dark side of things but
specifically excludes it in the form of an evil opponent
So far as we can
judge from experience, light and
shadow are so evenly
distributed in man's
nature that his psychic
totality appears in a somewhat murky light.
In the empirical self, light and
shadow form a paradoxical unity.
In the Christian
conceptualization the symbolic
archetype is hopelessly split into two
irreconcilable halves leading ultimately to a metaphysical dualism -
the final separation of the Kingdom of
Æon (spirit) from the fiery world of the damned (body) here on Earth.
This opposition led very
early to the doctrine of the two sons of Æon.
The elder, the left hand of
Æon, was called Satanael.
The younger, the right hand
of Æon, became Christ.
The ideal of spirituality
striving for the heights is doomed to clash with the materialistic earthbound
passion to conquer matter and master the Earth.
This became visible
during the Renaissance, the
of Enlightenment, the 'rebirth', or
born again, and it
referred to the Renewal of the Holy
We know that this
Holy Spirit was
chiefly a mask; it was not the Holy Spirit of Antiquity that was
reborn but the Holy Spirit of Imperial
had undergone strange apostate transformations, exchanging the heavenly goal
for a worldly one.
No tree can grow to heaven
until it's roots reach down to hell.
Although the attributes of Christ
undoubtably mark him out as an embodiment of self,
looked at from the
psychological aspect of duality Christ corresponds to only the 'good' half
of the symbolic
archetype of self.
The anti-Christ, Satan, corresponds to
the 'evil' half.
are Christian symbols, and they have
the same meaning as the
image of the Savior crucified
between two thieves.
These symbol tells us that the
and differentiation of consciousness leads to an ever more
menacing awareness of the conflict of
desires and involves nothing less than a
crucifixion of the desires of the ego, its
agonizing suspension between
The relative abolition of the
desires of the ego affects only those ultimate decisions confronting us in
situations of insoluble conflicts
The ego is a
suffering bystander who decides nothing but must submit to a decision and
adapted from Christ - a Symbol of
Self , by Carl Jung
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