Christ overcame the world by burdening himself with its suffering.
But Buddha overcame both the pleasure and suffering of the world by disposing of both.
And thus he entered into non-being, a condition from which there is no return. Buddha is an even higher spiritual power, that derives no pleasure from controlling the flesh, since he has altogether moved beyond pleasure and suffering. Passion, whose conquest still requires so much effort in the case of Christ and does so incessantly and in ever greater measure, has left Buddha and surrounds him as a blazing fire. He is both unaffected and untouchable.
But if the living I approaches this condition, its passion may leave it, though it will not die.
Or are we not our passion?
And what happens to our passion when it leaves the I?
The I is consciousness, which only has eyes in front.
It never sees what is behind it. But that is where the passion it has overcome in front regroups. Unguided by the eye of reason, unmitigated by humaneness, the fire becomes a devastating, Kali, who devours the life of man from within, as the mantra of her sacrificial ceremony says: “Hail to you, 0 Kali, triple Goddess of dreadful aspect, from whose throat hangs a necklace of human skulls.
May you be honored with this blood!”
Salome must of course despair of this end, which would like to turn Eros into spirit, since Eros cannot exist without the flesh.
In resisting the inferiority of the flesh, the I resists its female soul, which represents everything that strives to suppress conscious against spirit.
Thus this path also results in an opposition.
Hence the I returns from beholding the figures embodying its conflict. ~Carl Jung; Red Book, Page 367.