Equilibrium: is a religio- careful consideration of ever-present unconscious forces which we neglect at our peril.
The individual’s decision not to belong to a church doesn’t necessarily denote an anti-Christian attitude; it may be exactly the reverse: a reconsideration of the kingdom of GOD in the human heart. Atenc, in the words of St. Augustine. “The mystcium pascheite” is accomplished “in interioribus a superioribus suis.” The ancient and long-obsolete idea of aman as a microcosm containes a supreme psychological truth that has yet to be discovered. In former times this truth that has projected upon the body, just as alchemy projected the unconscious psyche upon chemical substances. It’s altogether different when the microcosm is understood as the internet when the microcosm is understood as the interior world whose inward nature is flectirly glimpses in the unconscious. Possession by the unconscious means being torn apart into many people and things, a dislantio. That’s why the aim for Christianity is to become an inwardly united human being. The conflict that begins with the nignedo of tenebrositas is described by the alchemists as separation diuisio elementorum, the solutio, calcinatio, incineratio, or as dismembering of the body. This is part of disiunetio.
Western man is held in thrall by the “ten thousand things” he sees only particulars, he is ego-bound and thing bound, and unaware of the deep root of all being. Eastern man experiences the world of particulars and even his own ego, like a dream, he’s rooted essentially in the “ground” which attracts him so powerfully that his relations with the world are relativised to a degree that’s often incompressible to us. The western attitude, with its emphasis on the object, tends and fix the ideal – Christ – in its outward aspect and thus to robits mysterious relation to the inner man. It’s this predictive interpret entos humon (kindome of god) as “among you” instead of “within you”.
“Christ the ideal took upon himself to sin of the world, but if the idea is wholly outside then the sin of the individual are also outside. Consequently he’s more of a fragment than ever, since superficial misunderstanding conveniently enables him, quite literally, to “cast his sin upon Christ” and thus to evade his deepest responsibilities. If the supremes value “Christ” and the supreme negotiation (sin) are outside, then the soul is void” its highest and purest are missing”
The eastern attitude (more particularly the Indian) is the other way around: everything, highest and lowest, is in the transcendental subject. The significance of the Atman (the self) is heightened beyond all bounds. With western man the value of the self sinks to zero.\par
A Christian who believes in all sacred figures is still undeveloped and unchanged in his inmost soul because he has “all god outside” and doesn’t experience him in the soul. His deciding motives, his ruling impulsive, and interests don’t spring from the sphere of Christianity, but from the unconscious, underdeveloped psyche, which is pagan and archaic, . Not the individual alone, but the sum total of individual lives in a naturon proves the truth of this contention. The great events of our world don’t go as planned documented by man don’t spring from the sphere of Christianity, but rather of unadorned paganism. These things originate in a psychic condition that has remained archaic and hasn’t been touched by Christianity.
Christian civilization has proved hollow to a terrifying degree: it’s all veneer, but the inner man has remained untouched and therefore unchanged. The soul is out of key of external beliefs. In a Christian’s soul they haven’t kept pace with external developments. Things that are found outside – in image and words in church and bible – aren’t found inside. Inside religion the archaic gods, supreme as of old; meaning the inner correspondence with the outer GOD image is undeveloped for lack of psychological culture and has therefore got stuck in heathenism.
As long as religion is only faith and outward form, and the religion function isn’t experienced in our own souls, nothing important has happened. It’s yet to be understood that the mysterium mengnum is real and rooted in the human psyche. The man who doesn’t know this from his own experience may be the most learned theologian, but he has no idea of religion and education.
The soul is a naturaliter religiosa i.e. possess a religion function. It’s the spontaneity of the archetypal contents that convinces one of a belief.
The expressions of the unconscious are natural and aren’t formulated dogmatically’ they are exactly like patristic allegories which draw the whole of nature into the orbit of their amplifications. If these represent us with some astronomical allegoria chrisest, we find much the same sort of thing in the psychological of the unconscious. The only difference is that the patnist (allegory a)
Christum spectat: refers to Christ where as the psychic archetype is simple itself and are therefore being interpreted according to time, place, and milieu. In the west the archetype is filled out with the dogmatic figure of Christ.. In the east, with purusma, the Atman, Hiranya Sabra, Budday, and so on.
The inclusion in a religion of a unique human personality especially often conjoined to an indefinable divine nature is consistent with the individuality of the self, which combines intactness with eternity and the individual with the universal. The self is a union of opposites par excellence and this is where it differs essentially of the Christian symbol.
The androgyms of Christ is the most concession the church has made to the problem of opposites. The opposition between light and good on the one hand and darkness and evil on the other is left in a state of open conflict, since Christ simply represents good, and his counterpart, the devil, evil. The opposition is a problem still unsolved. The self, however, is paradoxical in that it represents thesis, antithesies, and synthesis.
Without the experience of opposites (oppositions) there’s no experience of wholeness and no inner approach to the sacred figure (GOD/Christ). For this reason Christianity rightfully insists on sinfulness and original sin, with the obvious intent of opening up the abyss of universal opposition in every individual, at least from the outside. Such an intellect is merely one-sided and sticks at the ineptia mysteril. It’s far from Tertullian’s antinomies; it’s quite uneapable of enduring suffering such a tension involves.
Although insight into the problem of opposites is imperative, there are very few opposites that can stand it in practice. By way of reaction to this we have the palliative of “Moral Probablisim”.
Good is equivalent to the unconditional imitation of Christ and evil is its hinderance, man’s moral wealthiness and sloth are what chiefly hinders the imitation, and it’s to these that probabilism extends a practical understanding which may sometimes come nearer to Christian tolerance, mildness, and love of one’s neighbor than the attitude of those who see in probabilism a mere laxity.
“Although one must concede a number of cardinal Christian virtues to the probabilists endeavor, one must still not overlook the fact that it obviates much of the suffering involved in the imitation of Christ and that the conflict of good and evil is mobbed of its sharpness and toned down to tolerable proportions. This brings about an approach to the psychic archetype of the self, wherever these opposites seem to be united – to ought they to differ from the Christian symbolism, which leaves the conflict open. For the latter there’s a rift running through the universe: light war against night and the upper against the lower: The two aren’t one, as they are in the psychic archetype. Even though religious dogma condemn the idea of two being one religious practice does, as we have seen, allow the natural psychological symbol of the self at one with itself an approximate means of expression. On the other hand, dogma insists that three are one. Since olden times, in the West as well as China, uneven numbers have been regarded as masculine and even fours as feminine. The trinity is therefore a decidedly masculine deity, of which the androgyny of Christ and the special position and veneration accorded to the Mother of God aren’t the real equivalent.”
In certain one – Christian religions the male principle had already been differentiated in the father-son specification, a change that’s the most important in Christianity. Were the unconscious merely complimentary, this change of consciousness would have been accompanied by the production of the mother and daughter, which the necessary material already lay to hand in the myth of Demeter and Persephone. As alchemy shows, the unconscious chose the Cybele – Attis type in the form of prima material and the filius macrocosim, thus providing that it’s not complementary but compensatory. This goes to show that the unconscious doesn’t simple act contrary to conscious mind but modifies it more in the manner of an opponent or partner. The son type doesn’t call up a daughter as a complementary image from the depths of “chthonic” unconscious – it calls up another son. This fact seems to relate to the incarnation in our earthly human nature of a purely spiritual GOD, brought about by the Holy Ghost impregnating the womb of the Blessed Virgin. Thus the heist, spiritual, the masculine inclines to lower the earthly, the feminine; and accordingly, the mother, who was inferior to the world of the father, accommodates herself to the male principle and, with the all of the human spirit (alchemy and “the philosophy”) produces a son, in of the antitheses of Christ but rather his benthonic counterpart, not a divine man but a fabulous being conforming to the nature of the primordial mother. Just as the redemption of man the microsmi is the task of in upper son, so the “lower: son has the function of a salvator macrososm.
The message of the Christian symbol is Genesis, and the compensation effected by the unconscious is Gnosis in even higher degree “myth” is the primordial language natural to these psychic processes, and no intellectual formation comes anywhere near the richness and expressiveness of mythical imagery. Such process deals with the primordial images, and these are best and most succinctly reproduced by figurative language.”
Psychology inverted the Christianity or the imitation of Christ. I wish everybody could be freed from the burden of his sins by the church, but to whom she can’t render this service must bend very low in the imitation of Christ in order to take the burden of the cross upon him.