Answer to Job – CG Jung

book, consciousness, jung

I read a commentary on jungian psychology a few months ago that referenced the Answer to Job, Jung’s analysis of the biblical book of Job and then other theological issues such as the Virgin Mary, the holy spirit, prophetic visions and what not.

All my reading now is filtered through a particular subjective lens.  Perhaps all reading everywhere is done through this sort of lens.

There is the general discussion of the idea of God’s unconscious. How he is blind or unconscious to his omniscience. This is not super interesting to me. What is most interesting to me about the depth psychology that Jung explores is the opportunity of human ‘evolution’ by integrating possibilities that lay in the unconscious.

Lets get the banalities out of the way. God is unconscious, or god has an unconscious. He is not aware of his omniscience while he is focused on his omnipotence. Why make Job jump through these hoops – when God knows that Job will ‘pass’? Why is God duped by Satan (his creation or son)?  Ok – the unconscious.

There is also a discussion of the feminine principle/Sophia and the lack thereof in contemporary protestantism, as well as an analysis of visions in the Bible.

But, what resonated most with me is the discussion of the Son of Man, the Son of God, the Holy Spirit (Paraclete), what are these things.  First, I never understood what son of man, son of god meant. And here, I might have misinterpreted it again, but at least I have a touch stone, a definition, that resonates with me. Son of man, that is the next incarnation of man.  If we think of consciousness as something that can evolve, the son of man would be the next evolution of consciousness.

Is divine consciousness qualitatively different from human consciousness? Both consciousnesses are creations of human consciousness and of particular human consciousnesses. The discussion in the book of Job is a product of Jung’s consciousness.  And this blog post here is a product of my particular human consciousness. But let’s look at Book of Job. God’s consciousness is not different than human consciousness in that they both possess an unconscious.  However this is this Paraclete -the holy spirit.

Lets say consciousness is spirit: psychology is the logos of the spirit (psuches) Mind is nous – that is what they do over in cognitive science or neuroscience – noosology. Is the noosophere of Teilhard de Chardin mind or spirit?  But I digress.

Consciousness is spirit.  There is this qualitatively different thing, holy spirit, that when a son of man possesses it, it makes him God. This is the son of god. Then next incarnation of God.

There is a split between man and god, as split put into relief by the book of Job, Job is more just than God, Job is abiding by the laws that God has created but himself does not follow.  We could analyze this with regards to Agamben, the state of exception, and the position of the sovereign.

The creator of the rule is not subject to the rule. But I prefer Jung’s analysis, or my analysis of Jung’s perhaps, that this represents a schism in consciousness that must be reconciled in by a third way, or a dialect process – an evolution, a spiral. The amorality of god and the morality of man must create a new being partaking of each – the son of man and the son of god.

The son of god arises from partaking in the soul stuff of god (the paraclete). The son of man arises by man acting with more consciousness than god, or by exposing the unconscious of god. God does not come into contact with his unconscious through the talking cure, but through the works and deeds of his creation.These could be also called the product of his active imagining.  God’s creation is a massive active imagining.

We still have the split, the son of god and the son of man. How do we reconcile these things? How do we reconcile the false dichotomy of the holy spirit and the human spirit? What makes a spirit holy vs human? Is it mere otherness? There always be an otherness that the human must integrate into his own spirit that accounts for his continued evolution  – ie individuation. Is this just the dialectic restated?