further: institution and church can block the way to the kingdom of God, and this might be a sign of Jung's residual Protestantism, and disrespect for papal authority, hierarchy and institutional power.

‘All the true things must change and only that which changes remains true’.

We must all do just what Christ did. We must make our experiment, we must make mistakes, and we must live out our own vision of life. When we live like this we know Christ as a brother, and God indeed, becomes man.

Jung's complex position is that we cannot find scientific proof for the existence of God.

In [the Christian West] grace comes from elsewhere; at all events from outside. Every other point of view is sheer heresy. Hence it is quite understandable why the human psyche is suffering from undervaluation. Anyone who dares to establish a connection between the psyche and the idea of God is immediately accused of ‘psychologism’ or suspected of

‘No! You will not die! God knows in fact that on the day you eat it your eyes will be opened and you will be like gods, knowing good and evil’. The woman saw that the tree was good to eat and pleasing to the eye, and that it was desirable for the knowledge it could give.

Jung suggests that there is need of a second ‘coming’, not of Christ as such, but of his adversary, the antagonist.

Jung did not practice formal religion and was not a member of a church, but wanted to rescue, as it were, the original meaning of religio, and appropriate it for his understanding of sacred experience.

Our failure to give the devil his due has meant that we have been forced to experience the dark side of the divine in literal and horrific ways, in war, violence, upheaval and disintegration.