Psychology and Religion: West and East (The Collected Works of C. G. Jung, Volume 11)
Although the birth of Christ is an event that occurred but once in history, it has always existed in eternity.
For the layman in these matters, the identity of a non-temporal, eternal event with a unique historical occurrence is something that is extremely diﬃcult to conceive.
He must, however, accustom himself to the idea that “time” is a relative concept and needs to be complemented by that of the “simultaneous” existence, in the Bardo or pleroma, of all historical processes.
What exists in the pleroma as an eternal process appears in time as an aperiodisequence, that is to say, it is repeated many times in an irregular pattern.
To take but one example:
Yahweh had one good son and one who was a failure.
Cain and Abel, Jacob and Esau, correspond to this prototype, and so, in all ages and in all parts of the world, does the motif of the hostile brothers, which in innumerable modern variants still causes dissension in families and keeps the psychotherapist busy.
Just as many examples, no less instructive, could be found for the two women preﬁgured in eternity.
When these things occur as modern variants, therefore, they should not be regarded merely as personal episodes, moods, or chance idiosyncrasies in people, but as fragments of the pleromatic process itself, which, broken up into individual.
When Yahweh created the world from his prima materia, the “Void,” he could not help breathing his own mystery into the Creation which is himself in every part, as every reasonable theology has long been convinced.
From this comes the belief that it is possible to know God from his Creation.
When I say that he could not help doing this, I do not imply any limitation of his omnipotence; on the contrary, it is an acknowledgment that all possibilities are contained in him, and that there are in consequence no other possibilities than those which express him. Carl Jung, CW 11. Answer to Job, Pages 400-401, Paras 629-630.