The goal of psychological, as of biological, development is self-realization or individuation.
But since [we] know [our self] only as an ego, and the self, as a totality, is indescribable and indistinguishable from a God-image, self-realization . . .
amounts to God’s incarnation. . . .
And because individuation is an heroic and often tragic task, the most difficult of all, it involves suffering, a passion of the ego: the ordinary empirical [person] we once were is burdened with the fate of losing one’s self in a greater dimension and being robbed of [our] fancied freedom of will. [We] suffer, so to speak, by the violence done to [us] by the self. . . .
The human and the divine suffering set up a relationship of complementarity with compensating effects.
Through the Christ-symbol, , [we] can get to know the real meaning of [our] suffering, [and we are then] on [our] way toward realizing [our] wholeness.
As the result of the integration of conscious and unconscious, [one’s] ego enters the “divine” realm, where it participates in “God’s suffering.”
The cause of the suffering is in both cases the same, namely “incarnation,” which on the human level appears as “individuation.”
The divine hero born of [wo]man is already threatened with murder; he has nowhere to lay his head, and his death is a gruesome tragedy.
The self is no mere concept or logical postulate; it is a psychic reality, only part of it conscious, while, for the rest, it embraces the life of the unconscious and is therefore inconceivable except in the form of symbols.
The drama of the archetypal life of Christ describes in symbolic images the events in the conscious life – of a man who has been transformed by his higher destiny ~Carl Jung; “A Psychological Approach to the Trinity”; CW 11, par. 233.