By John P. Dourley
Publication by way of Dourley, John P.
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Extra info for C.G. Jung and Paul Tillich: The Psyche as Sacrament
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. "44 In this Jung aligns himself with Tillich's understanding of faith as ultimate concern; for both it is based on an experiential factor.
With Tillich this conception is based on life itself as made up of the coincidence of opposites, which in turn are grounded in God as both the source of the opposites which constitute human life and the source of their unification in balanced growth. To elaborate Tillich's position on God's presence to life as source and unifier of opposites requires some examination of his thought on creation and fall, and two concepts he closely relates to creation and fall, namely essence and existence.
Tillich's depth of reason corresponds in a significant way with Jung's conception of the collective unconscious, since both terms refer to the ultimate source of man's residual sense of God. This life in the depths, this power which seems to force itself upon consciousness in times of crisis, may be called the collective unconscious or the ground and power of being, but the reality thus designated functions with the force of the divine. With Tillich, this is based on man's native participation in God; with Jung, on man's experience of the power of the archetypal symbols arising from the unconscious.
C.G. Jung and Paul Tillich: The Psyche as Sacrament by John P. Dourley