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By Carl Gustav Jung

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The world of consciousness must now be levelled down in favour of the reality of the unconscious. In the first case, reality had to be protected against an archaic, "eternal" and ''ubiquitous" dream-state; in the second, room must be made for the dream at the expense of the world of of consciousness consciousness. In the first case, mobilization of all the virtues is indicated; in the second, the presumption of the ego can only 48 be damped down by moral defeat. This is necessary, because otherwise one will never attain that median degree of modesty which is essential for the maintenance of a balanced state.

Since real moral problems all begin where the penal code leaves off, their solution can seldom or never depend on precedent, much less on precepts and commandments. The real moral problems spring from conflicts of duty. Anyone who is sufficiently humble, or easy-going, can always reach a decision with the help of some, outside authority. " In is all such cases there an unconscious authority which puts an end creating a fait accompli. ) One can describe this authority either as the "will of God" or as an "action of uncontrollable natural forces," those more though psychologically it makes a good deal of difference how one thinks of it.

Vol. 12, col. G. f vol. is, col. 107): "Imago autem Dei invisibilis salvaior" (But the sistence of God). In est ergo alia imago image of the invisible God is the saviour). 10 in Gen. , vol. 12, col. 155): "Is autem qui aci imaginem Dei factus est et ad similitudinem, interior homo nostcr est, invisibilis et incorporalis, et incorruptus atque immortalis" (But that which is made after the image and similitude of God is our inner man, invisible, incorporeal, incorrupt, and immortal). , vol. 11, col.

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Aion: Researches into the phenomenology of the self by Carl Gustav Jung


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