Answer to Job - Obsidian PKM

# Answer to Job ## Details ![Answer to Job](https://m.media-amazon.com/images/I/71sUbPndN7L._SY160.jpg) Title: Answer to Job, [Amazon](https://www.amazon.com/dp/B0073X0HA0) ISBN: 0691150478 Author: C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, [Amazon](https://www.amazon.comundefined) ## Notes ## Related ## References 1. <q class="yellow">Moreover, the study of medieval natural philosophy—of the greatest importance to psychology—made me try to find an answer to the question: what image of God did these old philosophers have? Or rather: how should the symbols which supplement their image of God be understood? All this pointed to a complexio oppositorum and thus recalled again the story of Job to my mind: Job who expected help from God against God. This most peculiar fact presupposes a similar conception of the opposites in God.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 115, loc. [115](kindle://book?action=open&asin=B0073X0HA0&location=115) 2. <q class="pink">Therefore I found myself obliged to deal with the whole problem, and I did so in the form of describing a personal experience, carried by subjective emotions. I deliberately chose this form because I wanted to avoid the impression that I had any idea of announcing an “eternal truth.” The book does not pretend to be anything but the voice or question of a single individual who hopes or expects to meet with thoughtfulness in the public.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 122, loc. [122](kindle://book?action=open&asin=B0073X0HA0&location=122) 3. <q class="yellow">“Physical” is not the only criterion of truth: there are also psychic truths which can neither be explained nor proved nor contested in any physical way.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 135, loc. [135](kindle://book?action=open&asin=B0073X0HA0&location=135) 4. <q class="yellow">Religious statements are of this type. They refer without exception to things that cannot be established as physical facts. If they did not do this, they would inevitably fall into the category of the natural sciences. Taken as referring to anything physical, they make no sense whatever, and science would dismiss them as non-experienceable.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 139, loc. [139](kindle://book?action=open&asin=B0073X0HA0&location=139) 5. <q class="yellow">Miracles appeal only to the understanding of those who cannot perceive the meaning. They are mere substitutes for the not understood reality of the spirit.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 144, loc. [144](kindle://book?action=open&asin=B0073X0HA0&location=144) 6. <q class="yellow">The fact that religious statements frequently conflict with the observed physical phenomena proves that in contrast to physical perception the spirit is autonomous, and that psychic experience is to a certain extent independent of physical data. The psyche is an autonomous factor, and religious statements are psychic confessions which in the last resort are based on unconscious, i.e., on transcendental, processes.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 147, loc. [147](kindle://book?action=open&asin=B0073X0HA0&location=147) 7. <q class="yellow">That is why whenever we speak of religious contents we move in a world of images that point to something ineffable.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 152, loc. [152](kindle://book?action=open&asin=B0073X0HA0&location=152) 8. <q class="yellow">After all, we can imagine God as an eternally flowing current of vital energy that endlessly changes shape just as easily as we can imagine him as an eternally unmoved, unchangeable essence. Our reason is sure only of one thing: that it manipulates images and ideas which are dependent on human imagination and its temporal and local conditions, and which have therefore changed innumerable times in the course of their long history.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 156, loc. [156](kindle://book?action=open&asin=B0073X0HA0&location=156) 9. <q class="yellow">But, although our whole world of religious ideas consists of anthropomorphic images that could never stand up to rational criticism, we should never forget that they are based on numinous archetypes, i.e., on an emotional foundation which is unassailable by reason.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 166, loc. [166](kindle://book?action=open&asin=B0073X0HA0&location=166) 10. <q class="yellow">The statements of the conscious mind may easily be snares and delusions, lies, or arbitrary opinions, but this is certainly not true of the statements of the soul: to begin with they always go over our heads because they point to realities that transcend consciousness. These entia are the archetypes of the collective unconscious, and they precipitate complexes of ideas in the form of mythological motifs.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 178, loc. [178](kindle://book?action=open&asin=B0073X0HA0&location=178) 11. <q class="yellow">It is, in fact, impossible to demonstrate God’s reality to oneself except by using images which have arisen spontaneously or are sanctified by tradition, and whose psychic nature and effects the naïve-minded person has never separated from their unknowable metaphysical background.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 194, loc. [194](kindle://book?action=open&asin=B0073X0HA0&location=194) 12. <q class="yellow">I do not write as a biblical scholar (which I am not), but as a layman and physician who has been privileged to see deeply into the psychic life of many people. What I am expressing is first of all my own personal view, but I know that I also speak in the name of many who have had similar experiences.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 204, loc. [204](kindle://book?action=open&asin=B0073X0HA0&location=204) 13. <q class="pink">I shall not give a cool and carefully considered exegesis that tries to be fair to every detail, but a purely subjective reaction. In this way I hope to act as a voice for many who feel the same way as I do, and to give expression to the shattering emotion which the unvarnished spectacle of divine savagery and ruthlessness produces in us.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 2, loc. [218](kindle://book?action=open&asin=B0073X0HA0&location=218) 14. <q class="pink">that is precisely the point of the whole proceeding: the violence is meant to penetrate to a man’s vitals, and he to succumb to its action. He must be affected by it, otherwise its full effect will not reach him. But he should know, or learn to know, what has affected him, for in this way he transforms the blindness of the violence on the one hand and of the affect on the other into knowledge.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 4, loc. [228](kindle://book?action=open&asin=B0073X0HA0&location=228) 15. <q class="yellow">This is perhaps the greatest thing about Job, that, faced with this difficulty, he does not doubt the unity of God. He clearly sees that God is at odds with himself—so totally at odds that he, Job, is quite certain of finding in God a helper and an “advocate” against God.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 7, loc. [272](kindle://book?action=open&asin=B0073X0HA0&location=272) 16. <q class="pink">As certain as he is of the evil in Yahweh, he is equally certain of the good. In a human being who renders us evil we cannot expect at the same time to find a helper.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 7, loc. [274](kindle://book?action=open&asin=B0073X0HA0&location=274) 17. <q class="orange">Yahweh is not split but is an antinomy—a totality of inner opposites—and this is the indispensable condition for his tremendous dynamism, his omniscience and omnipotence. Because of this knowledge Job holds on to his intention of “defending his ways to his face,” i.e., of making his point of view clear to him, since notwithstanding his wrath, Yahweh is also man’s advocate against himself when man puts forth his complaint.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 7, loc. [276](kindle://book?action=open&asin=B0073X0HA0&location=276) 18. <q class="blue">Father Zeus is certainly a figure but not a personality. Yahweh, on the other hand, was interested in man. Human beings were a matter of first-rate importance to him. He needed them as they needed him, urgently and personally.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 8, loc. [288](kindle://book?action=open&asin=B0073X0HA0&location=288) 19. <q class="blue">Yahweh, however, could get inordinately excited about man as a species and men as individuals if they did not behave as he desired or expected, without ever considering that in his omnipotence he could easily have created something better than these “bad earthenware pots.”</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 8, loc. [291](kindle://book?action=open&asin=B0073X0HA0&location=291) 20. <q class="blue">Modern man, with his sensitive conscience, would have felt the black abyss opening and the ground giving way under his feet, for the least he expects of his God is that he should be superior to mortal man in the sense of being better, higher, nobler—but not his superior in the kind of moral flexibility and unreliability that do not jib even at perjury.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 8, loc. [301](kindle://book?action=open&asin=B0073X0HA0&location=301) 21. <q class="yellow">The character thus revealed fits a personality who can only convince himself that he exists through his relation to an object. Such dependence on the object is absolute when the subject is totally lacking in self-reflection and therefore has no insight into himself.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 10, loc. [324](kindle://book?action=open&asin=B0073X0HA0&location=324) 22. <q class="blue">By this I do not mean to say that Yahweh is imperfect or evil, like a gnostic demiurge. He is everything in its totality; therefore, among other things, he is total justice, and also its total opposite. At least this is the way he must be conceived if one is to form a unified picture of his character.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 10, loc. [329](kindle://book?action=open&asin=B0073X0HA0&location=329) 23. <q class="blue">For instance, Yahweh regrets having created human beings, although in his omniscience he must have known all along what would happen to them.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 10, loc. [333](kindle://book?action=open&asin=B0073X0HA0&location=333) 24. <q class="orange">Existence is only real when it is conscious to somebody. That is why the Creator needs conscious man even though, from sheer unconsciousness, he would like to prevent him from becoming conscious.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 11, loc. [363](kindle://book?action=open&asin=B0073X0HA0&location=363) 25. <q class="orange">One can only suppose that the other human beings who must also have existed at that time had been formed previously on the divine potter’s wheel along with the various kinds of beasts and cattle—those human beings, namely, from whom Cain and Seth chose their wives.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 12, loc. [378](kindle://book?action=open&asin=B0073X0HA0&location=378) 26. <q class="blue">his faithful servant Job is now to be exposed to a rigorous moral test, quite gratuitously and to no purpose, although Yahweh is convinced of Job’s faithfulness and constancy, and could moreover have assured himself beyond all doubt on this point had he taken counsel with his own omniscience. Why, then, is the experiment made at all, and a bet with the unscrupulous slanderer settled, without a stake, on the back of a powerless creature? It is indeed no edifying spectacle to see how quickly Yahweh abandons his faithful servant to the evil spirit and lets him fall without compunction or pity into the abyss of physical and moral suffering.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 13, loc. [401](kindle://book?action=open&asin=B0073X0HA0&location=401) 27. <q class="orange">But what does man possess that God does not have? Because of his littleness, puniness, and defencelessness against the Almighty, he possesses, as we have already suggested, a somewhat keener consciousness based on self-reflection: he must, in order to survive, always be mindful of his impotence.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 13, loc. [407](kindle://book?action=open&asin=B0073X0HA0&location=407) 28. <q class="blue">Could a suspicion have grown up in God that man possesses an infinitely small yet more concentrated light than he, Yahweh, possesses? A jealousy of that kind might perhaps explain his behaviour.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 13, loc. [410](kindle://book?action=open&asin=B0073X0HA0&location=410) 29. <q class="pink">One must bear in mind here the dark deeds that follow one another in quick succession: robbery, murder, bodily injury with premeditation, and denial of a fair trial. This is further exacerbated by the fact that Yahweh displays no compunction, remorse, or compassion, but only ruthlessness and brutality. The plea of unconsciousness is invalid, seeing that he flagrantly violates at least three of the commandments he himself gave out on Mount Sinai.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 14, loc. [418](kindle://book?action=open&asin=B0073X0HA0&location=418) 30. <q class="yellow">Had Yahweh consulted his omniscience, Job would not have had the advantage of him. But then, so many other things would not have happened either.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 15, loc. [430](kindle://book?action=open&asin=B0073X0HA0&location=430) 31. <q class="yellow">Who is this that darkens counsel by words without insight?</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 15, loc. [439](kindle://book?action=open&asin=B0073X0HA0&location=439) 32. <q class="yellow">man is not permitted to have an opinion about him, and, in particular, is to have no insight which he himself does not possess.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 16, loc. [455](kindle://book?action=open&asin=B0073X0HA0&location=455) 33. <q class="orange">Job is no more than the outward occasion for an inward process of dialectic in God.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 16, loc. [460](kindle://book?action=open&asin=B0073X0HA0&location=460) 34. <q class="orange">Look on every one that is proud, and bring him low; and tread down the wicked where they stand. Hide them in the dust together; bind their faces in the hidden place. Then will I also acknowledge to you that your own right hand can give you victory.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 19, loc. [500](kindle://book?action=open&asin=B0073X0HA0&location=500) 35. <q class="yellow">Ezekiel’s vision attributes three-fourths animal nature and only one-fourth human nature to the animal deity, while the upper deity, the one above the “sapphire throne,” merely had the “likeness” of a man.12 This symbolism explains Yahweh’s behaviour, which, from the human point of view, is so intolerable: it is the behaviour of an unconscious being who cannot be judged morally. Yahweh is a phenomenon and, as Job says, “not a man.”</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 21, loc. [543](kindle://book?action=open&asin=B0073X0HA0&location=543) 36. <q class="orange">At one moment Yahweh behaves as irrationally as a cataclysm; the next moment he wants to be loved, honoured, worshipped, and praised as just. He reacts irritably to every word that has the faintest suggestion of criticism, while he himself does not care a straw for his own moral code if his actions happen to run counter to its statutes.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 22, loc. [567](kindle://book?action=open&asin=B0073X0HA0&location=567) 37. <q class="blue">Yahweh’s allocutions have the unthinking yet none the less transparent purpose of showing Job the brutal power of the demiurge: “This is I, the creator of all the ungovernable, ruthless forces of Nature, which are not subject to any ethical laws. I, too, am an amoral force of Nature, a purely phenomenal personality that cannot see its own back.”</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 23, loc. [573](kindle://book?action=open&asin=B0073X0HA0&location=573) 38. <q class="blue">The unconscious mind of man sees correctly even when conscious reason is blind and impotent. The drama has been consummated for all eternity: Yahweh’s dual nature has been revealed, and somebody or something has seen and registered this fact. Such a revelation, whether it reached man’s consciousness or not, could not fail to have far-reaching consequences.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 24, loc. [588](kindle://book?action=open&asin=B0073X0HA0&location=588) 39. <q class="blue">As I have said, the really astonishing thing is how easily Yahweh gives in to the insinuations of Satan. If it were true that he trusted Job perfectly, it would be only logical for Yahweh to defend him, unmask the malicious slanderer, and make him pay for his defamation of God’s faithful servant. But Yahweh never thinks of it, not even after Job’s innocence has been proved.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 28, loc. [710](kindle://book?action=open&asin=B0073X0HA0&location=710) 40. <q class="pink">His readiness to deliver Job into Satan’s murderous hands proves that he doubts Job precisely because he projects his own tendency to unfaithfulness upon a scapegoat. There is reason to suspect that he is about to loosen his matrimonial ties with Israel but hides this intention from himself. This vaguely suspected unfaithfulness causes him, with the help of Satan, to seek out the unfaithful one, and he infallibly picks on the most faithful of the lot, who is forthwith subjected to a gruelling test. Yahweh has become unsure of his own faithfulness.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 28, loc. [713](kindle://book?action=open&asin=B0073X0HA0&location=713) 41. <q class="blue">Yahweh has to remember his absolute knowledge; for, if Job gains knowledge of God, then God must also learn to know himself. It just could not be that Yahweh’s dual nature should become public property and remain hidden from himself alone. Whoever knows God has an effect on him. The failure of the attempt to corrupt Job has changed Yahweh’s nature.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 29, loc. [723](kindle://book?action=open&asin=B0073X0HA0&location=723) 42. <q class="blue">Mysteriously following the same pattern, it was bound to happen that Adam’s first son, like Satan, was an evildoer and murderer before the Lord, so that the prologue in heaven was repeated on earth. It can easily be surmised that this was the deeper reason why Yahweh gave special protection to the unsuccessful Cain, for he was a faithful reproduction of Satan in miniature.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 29, loc. [730](kindle://book?action=open&asin=B0073X0HA0&location=730) 43. <q class="blue">Furthermore the Creator, who found every other day of his work “good,” failed to give good marks to what happened on Monday. He simply said nothing—a circumstance that favours an argument from silence! What happened on that day was the final separation of the upper from the lower waters by the interposed “plate” of the firmament. It is clear that this unavoidable dualism refused, then as later, to fit smoothly into the concept of monotheism, because it points to a metaphysical disunity. This split, as we know from history, had to be patched up again and again through the centuries, concealed and denied. It had made itself felt from the very beginning in Paradise, through a strange inconsequence which befell the Creator or was put over on him.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 30, loc. [743](kindle://book?action=open&asin=B0073X0HA0&location=743) 44. <q class="pink">A legend of later origin maintains that the snake in the Garden of Eden was Lilith, Adam’s first wife, with whom he begot a horde of demons.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 31, loc. [755](kindle://book?action=open&asin=B0073X0HA0&location=755) 45. <q class="blue">Whether Eve was as troublesome a wife for Adam as the children of Israel, who were perpetually flirting with unfaithfulness, were for Yahweh, is equally dark to us.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 31, loc. [764](kindle://book?action=open&asin=B0073X0HA0&location=764) 46. <q class="pink">Like the Fall, the Cain-Abel intermezzo can hardly be listed as one of Creation’s shining successes. One must draw this conclusion because Yahweh himself did not appear to be informed in advance of the above-mentioned incidents. Here as later there is reason to suspect that no conclusions were ever drawn from Omniscience: Yahweh did not consult his total knowledge and was accordingly surprised by the result. One can observe the same phenomenon in human beings, wherever in fact people cannot deny themselves the pleasure of their emotions. It must be admitted that a fit of rage or a sulk has its secret attractions. Were that not so, most people would long since have acquired a little wisdom.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 32, loc. [768](kindle://book?action=open&asin=B0073X0HA0&location=768) 47. <q class="blue">While unconscious creation—animals, plants, and crystals—functions satisfactorily so far as we know, things are constantly going wrong with man.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 32, loc. [778](kindle://book?action=open&asin=B0073X0HA0&location=778) 48. <q class="blue">it is clear from the historical development that Yahweh had lost sight of his plero-matic coexistence with Sophia since the days of the Creation. Her place was taken by the covenant with the chosen people, who were thus forced into the feminine role. At that time the people consisted of a patriarchal society in which women were only of secondary importance.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 33, loc. [789](kindle://book?action=open&asin=B0073X0HA0&location=789) 49. <q class="blue">The inferiority of women was a settled fact. Woman was regarded as less perfect than man, as Eve’s weakness for the blandishments of the serpent amply proved. Perfection is a masculine desideratum, while woman inclines by nature to completeness.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 33, loc. [792](kindle://book?action=open&asin=B0073X0HA0&location=792) 50. <q class="pink">“Ex perfecto nihil fit,” say the old masters, whereas the imperfectum carries within it the seeds of its own improvement. Perfectionism always ends in a blind alley, while completeness by itself lacks selective values.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 33, loc. [798](kindle://book?action=open&asin=B0073X0HA0&location=798) 51. <q class="blue">Thus Mary, the virgin, is chosen as the pure vessel for the coming birth of God. Her independence of the male is emphasized by her virginity as the sine qua non of the process. She is a “daughter of God” who, as a later dogma will establish, is distinguished at the outset by the privilege of an immaculate conception and is thus free from the taint of original sin. It is therefore evident that she belongs to the state before the Fall.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 36, loc. [862](kindle://book?action=open&asin=B0073X0HA0&location=862) 52. <q class="pink">Mary is elevated to the status of a goddess and consequently loses something of her humanity: she will not conceive her child in sin, like all other mothers, and therefore he also will never be a human being, but a god. To my knowledge at least, no one has ever perceived that this queers the pitch for a genuine Incarnation of God, or rather, that the Incarnation was only partially consummated. Both mother and son are not real human beings at all, but gods.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 37, loc. [878](kindle://book?action=open&asin=B0073X0HA0&location=878) 53. <q class="blue">Thus the more the feminine ideal is bent in the direction of the masculine, the more the woman loses her power to compensate the masculine striving for perfection, and a typically masculine, ideal state arises which, as we shall see, is threatened with an enantiodromia.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 37, loc. [884](kindle://book?action=open&asin=B0073X0HA0&location=884) 54. <q class="blue">If Adam is thought of as a copy of God, then God’s successful son, who served as a model for Abel (and about whom, as we have seen, there are no available documents), is the prefiguration of the God-man. Of the latter we know positively that, as the Logos, he is preexistent and coeternal with God, indeed of the same substance () as he.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 37, loc. [892](kindle://book?action=open&asin=B0073X0HA0&location=892) 55. <q class="blue">Although the birth of Christ is an event that occurred but once in history, it has always existed in eternity. For the layman in these matters, the identity of a nontemporal, eternal event with a unique historical occurrence is something that is extremely difficult to conceive.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 38, loc. [901](kindle://book?action=open&asin=B0073X0HA0&location=901) 56. <q class="pink">When these things occur as modern variants, therefore, they should not be regarded merely as personal episodes, moods, or chance idiosyncrasies in people, but as fragments of the pleromatic process itself, which, broken up into individual events occurring in time, is an essential component or aspect of the divine drama.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 38, loc. [909](kindle://book?action=open&asin=B0073X0HA0&location=909) 57. <q class="blue">He took Adam’s descendants, especially the people of Israel, into his personal possession, and from time to time he filled this people’s prophets with his spirit. All these things were preparatory events and symptoms of a tendency within God to become man. But in omniscience there had existed from all eternity a knowledge of the human nature of God or of the divine nature of man.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 40, loc. [929](kindle://book?action=open&asin=B0073X0HA0&location=929) 58. <q class="pink">Prefigurations, however, are not in themselves creative events, but are only stages in the process of becoming conscious. It was only quite late that we realized (or rather, are beginning to realize) that God is Reality itself and therefore—last but not least—man. This realization is a millennial process.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 40, loc. [934](kindle://book?action=open&asin=B0073X0HA0&location=934) 59. <q class="blue">A certain philanthropic and universalistic tendency makes itself felt. The “children of Israel” take something of a second place in comparison with the “children of men.”</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 41, loc. [959](kindle://book?action=open&asin=B0073X0HA0&location=959) 60. <q class="blue">After Job, we hear nothing further about new covenants. Proverbs and gnomic utterances seem to be the order of the day, and a real novum now appears on the scene, namely apocalyptic communications.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 41, loc. [961](kindle://book?action=open&asin=B0073X0HA0&location=961) 61. <q class="pink">His consciousness seems to be not much more than a primitive “awareness” which knows no reflection and no morality. One merely perceives and acts blindly, without conscious inclusion of the subject, whose individual existence raises no problems. Today we would call such a state psychologically “unconscious,” and in the eyes of the law it would be described as non compos mentis.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 42, loc. [966](kindle://book?action=open&asin=B0073X0HA0&location=966) 62. <q class="pink">Yahweh must become man precisely because he has done man a wrong. He, the guardian of justice, knows that every wrong must be expiated, and Wisdom knows that moral law is above even him. Because his creature has surpassed him he must regenerate himself.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 43, loc. [987](kindle://book?action=open&asin=B0073X0HA0&location=987) 63. <q class="blue">Abel is not the authentic archetype of the son well pleasing to God; he is a copy, but the first of the kind to be met with in the Scriptures.</q> C. G. Jung, Sonu Shamdasani, and R. F.C. Hull, *Answer to Job*. pg. 43, loc. [994](kindle://book?action=open&asin=B0073X0HA0&location=994)