Such passages spring from the deepest roots of man, they refer to the Self.
Not the human being, not the ego, is God but the Self is God in man, and it is superior to human consciousness, just as the whole is superior to a part.
We hear next to nothing of the Self in Christian philosophy because it has been left in the hidden truths.
But we should have heard of it if the Church had been able, while it was still strong and powerful, to develop the religion of the Holy Ghost.
That is, if the Church had gone beyond the historical figure of Christ, as he himself intended when he promised that the Holy Ghost should descend on each, as it had descended upon him at his baptism.
He said he was the Son of God, and called
others the children of God, by which he recognised them as brothers and sisters.
But this thought was too difficult, it is still too difficult for the Church. It is, however, impossible for us to recognise our relationship to eastern ideas, or to assimilate these, unless we realise our own Christian background and that such ideas were expressed in the original documents of our own faith.
We suffer from a certain “developpement arrete” , our spiritual development stopped short, whereas that of the East is hypertrophic.
This is because they had and have no institution in the East which can be compared with the Roman Catholic Church.
Buddhism, in this sense, is far from being a Church.
I should like to read you a passage from an author who wrestled with this problem and suffered deeply from the fall of the Church, of historical Christianity, a fall which unfortunately we cannot deny.
There are optimists who believe they can still deny it but, if we count the multitude who stand extra ecclesiam today,
we have to admit that the Church is in a very bad way.
The author I speak of is Nietzsche. He expressed it as «God is dead and he did not realise that in saying this he was still standing within the dogma, for Christ’s death is one of the secret mysteries of Christianity.
Why we can hear in every sermon that “God is dead” .
But Nietzsche did not realise this, he meant God has come to an end. Nietzsche thought that as God was dead and had no successor, something very unusual had happened to the world. And he did not realise that he was God’s successor!
When his psychosis overcame him he signed his letters: The Crucified, Dionysos, or Zagreus who was also a dismembered God, he, Nietzsche, fulfilled this fate himself.
And he prophesied his own fate when Zarathustra said to the ropedancer: “Thy soul shall be dead even sooner than thy body.”
We can not be surprised that in his most essential deepest work, his confession, “Zarathustra” there are many intensely Christian passages, where he moves in a wholly Christian world.
Whether he did so consciously is difficult to say, but he had a western psychology and had to remain in its standpoint and think on in its categories.
So the motif of Zarathustra is that of the suffering god, and I should like to read you some passages from the “Drunken Song” at the end as a “document humain”. Please pay attention to the peculiar symbolis m which Nietzsche uses:
“God’s woe is deeper, thou strange world! Grasp at God’s woe, not at
me! What am I?
. . . Thou grape-vine! Why dost thou praise me? Have I not cut thee!
I am cruel, thou bleedest-: what meaneth thy praise of my drunken
‘Whatever hath become perfect, everything mature – wanteth to die!’
so sayest thou. Blessed, blessed be the vintner’s knife! But everything
immature wanteth to live: alas!”
What is the grape vine that has come to maturity and wants to die? And who
holds the knife? Nietzsche himself holds that knife and Christ is the bloody
“Woe saith: ‘Hence! Go! Away, thou woe!’ But everything that suffereth
wanteth to live, that it may become mature and lively and longing.”
We come here to the other side of western man, the concupiscentia. ~Carl Jung, ETH Lectures, 1 December 1939, Page 196-197