From my observations I learned that the modern unconscious has a tendency to produce a psychological condition which we find, for instance, in medieval mysticism. You find certain things in Meister Eckhart; you find many things in Gnosticism; that is a sort of esoteric Christianity. You find the idea of the Adam Kadmon in every man - the Christ within. Christ is the second Adam, which is also, in exotic religions, the idea of the Atman or the complete man, the original man, the "all-round" man of Plato, symbolized by a circle or a drawing with circular motifs. You find all these things in medieval mysticism; you find them all through alchemical literature, beginning with the first century after Christ. You find them in Gnosticism, you find many of them in the New Testament, of course, in Paul. But it is an absolutely consistent development of the idea of the Christ within; and the argument is that it is absolutely immoral to allow Christ to suffer for us, that he has suffered enough, that we should carry our own sins for once and not shift them off onto Christ - that we should carry them all. Christ expresses the same idea when he says, "I appear in the least of your brethren"; and what about it . . . if the least of your brethren should be yourself - what about it then? Then you get the intimation that Christ is not to be the least in your life, that we have a brother in ourselves who is really the least of our brethren, much worse than the poor beggar whom you feed. That is, in ourselves we have a shadow; we have a very bad fellow in ourselves, a very poor man, and he has to be accepted. What has Christ done - let us be quite banal about it - what has Christ done when we consider him as an entirely human creature? Christ was disobedient to his mother; Christ was disobedient to his tradition; . . .[but] he carried through his hypothesis to the biter end. How was Christ born? In the greatest misery. Who was his father? He was an illegitimate child - humanly the most miserable situation: a poor girl having a little son. That is our symbol, that is ourselves; we are all that. And if anyone lives his own hypothesis to the bitter end (and pays with his death, perhaps), he knows that Christ is his brother.

Aren't we all Jung at heart?

He hits on Sarte's impasse of knowledge and belief.

He is mystified by the lightening of burdens without the present awareness of the power to overcome the ills of his learned thought processes that overpower and instead justifies and dooms his confidence to overcome in the new lightness of being.

But he did not endure until the anointing manifested because of an experience that he justified within that had brought to him the promise of the Comforter, when in reality, all he had experienced was the lightness of his lifted burdens in its immediacy at that one clear lucid moment when truth was allowed to wash his soul.

But, never said, No, this is not the power, this is not the gift to overcome my weaknesses, no this is not the enduement from on high, no, this is not the baptism of the Holy Spirit with fire, no, this is not all of it.

It may be a moment, may be a week, may be two weeks, may be longer. But a point comes when one realizes one cannot do it in ones strength.

And he stalled.

The moment has to come in the freshness of the lightened burden that one must truly recognize that one cannot overcome the world with just this lightening of burdens, but must be anointed by God with the indwelling that gives the peace the passes all understanding and changes the direction of inherent present motive with wisdom. The knowledge of the Lord with the understanding also.

It is absent until received and remains a mystery.