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Additional info for C.G. Jung and Paul Tillich: The Psyche as Sacrament
This crisis that serves as the occasion for the appearance of mystery has some affinity with Jung's understanding that symbols arise from the depths of the psyche when the ego is under some type of pressure or tensionas when caught between logically irreconcilable opposites which have crippled or to some extent paralysed the ego. Thus Jung and Tillich both point to the genesis of the symbol as frequently, if not necessarily, preceded and accompanied by "the shaking of the foundations" of normal consciousness.
Out of this situation of depth calling to depth, revelation and its symbols arise. The God who appears to reason out of its depths as its ground is thus a God made up of powerful opposites which both overwhelm and support the mind that comes into contact with them. In short, both Tillich and Jung locate in man's experience of God the basis for Trinitarian symbolism. By this term he means that the divine can appear Page 40 through the objective structures of reality, just as it can appear in the subjective structures of mind, without destroying them because the objective structure of extramental reality is also grounded in the divine.
Even intelligent people no longer understand the value and purpose of symbolical truth, and Page 41 35 the spokesmen of religion have failed to deliver an apologetic suited to the spirit of the age. 37 And so like Tillich Jung thinks it of great importance to understand why man is driven to be a maker of symbol and myth, and how these realities function in his psychic life. A further consequence of what Jung says here is that the specifically Christian symbols are universal, at least potentially, and hence should appear both prior to and beyond their specifically Christian expression.