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Ali doktorice, ova pojava ima iskljucivo negativne efekte na mene, ja jos nisam vidio da nekako pozitivno utice na moj zivot, a znamo da patologija uvijek podrazumijeva ometanje normalnog funkcionisanja individue, jel' tako?

Interesuje me kako da se vratim iz vjere u normalu i sta dobijam time? Sta ja nemam sada kao vjernik, bilo u emotivnom, intelektualnom i bilo kojem drugom smislu, a recimo ti imas? Reci mi to na osnovu zakljucaka koje si izvukla iz tih tekstova.

Christ is seen as a major manifestation of the collective unconscious that is forced into a rational/religious structure. Christ, the God man, has little personal history; instead, history has forced itself on him. He is the archetypal hero, showing all the signs: improbable origin, divine father, hazardous birth, precocious development, conquest of the mother and of death, miraculous deeds, a tragic, early end, a symbolically significant manner of death, a wide range of consequences of his death. The symbol of self and the God image are indistinguishable. The self is thus synonymous with the inner Christ; it is the god within the psychic totality of the individual. Anything man postulates as being a greater totality than himself becomes a symbol of the self. The Christ figure itself is incomplete because it lacks evil, a necessary part of nature. It is through a blending of good and evil that self-realization is reached. The self embraces the inconceivable unconsciousness in the form of symbols, as the archetypal life of Christ is described in symbolic images.
The Holy Ghost holds a unique position in the Trinity in that it is his function to propagate faith in man.
It is through this faith engendering function, similar to the life engendering relationship between the Father and the Son that we are children of God. The Holy Ghost did not arise from the natural situation; rather he is a product of human reflection added on to the natural sequence of father and son. To try to understand the Holy Ghost as a feminine archetype would be to ignore the qualities of a life common to the Father and the Son and the Holy Ghost's role of procreating in man and bringing forth the works of the divine parentage. The forces that motivate trinitarian thinking are impersonal, arising from the collective psyche; they express an unconscious far surpassing all personal needs -- that of the integration of the unconscious with the conscious, which makes man a psychic whole.
The power of the dogma of the Trinity is readily acknowledged, but there seems to be a part that is missing. It is the fourth function of the conscious psyche, the feeling function, that does not cooperate. The other three: thinking, sensation, and intuition follow rational thought, but the fourth, feeling, is a regressive state allied with the unconscious. It can be suppressed but only at the expense of the conscious function. From this archetypal structure come other natural quaternities into which the world seems to be divided according to various philosophies~ others are the four elements, four prime qualities, four colors, four castes, etc. Already in the Trinity there are three parts to the quaternity: Father, Son, and Holy Ghost. The fourth part must be the devil or Lucifer, since in the basic duality of the structure of nature, good must have evil to have substance. The relationship among the elements of the Trinity and the fourth element is explored. It is from the Father that Satan sprang, for he is called the first Son , and Christ the second Son, This places Christ, who stands for all that is good, in opposition to Satan, who is evil. Christ cannot overcome Satan on his own, instead he requires the ministrations of the Holy Ghost, a reconciliation of opposites and hence the answer to the human suffering that Christ personifies. In the diagram of the quaternity, man's salvation is shown in the form of the cross, itself a quaternity. It is contended that there can be no such thing as "beyond good and evil," that the notion only encourages self-deification, and that what is needed to reconcile the two is the holy and unifying spirit and comfort of the Holy Ghost.The Trinity expresses man's need for spiritual development and independent thinking, but this is not the only activity of the psyche. It is through the essential unity of the three part process (Father, Son, and Holy Ghost) that unconscious maturation occurs in the form of instinctive, psychic, and regularly timed occurrences. The symbolic expression of the trinity is seen as a continuing conscious realization that has occurred over the centuries. The three forms of God differ in that the Son proceeds from the Father, and the Holy Ghost comes from both the Father and the Son; the Son is understood as the symbol of self and the Holy Ghost as the self's actualization in man where man enters in unity with the substance of God. A fourth and largely ignored symbol is the first Son or the fallen angel; he is eternal and autonomous. He is the Antichrist; it is the opposition between the trinity and the first Son that makes a whole. This symbol is the realization of evil that completes the self. Individuation requires the realization of the shadow as a part of one's personality and the integration of it into one's consciousness.
Religion is the revealed or dogmatic way to individuation; it is a formalization of preconscious knowledge valid for the unconscious even if our intellect does not grasp it.
Although Werblowsky's "Lucifer and Prometheus" is primarily a work of literary criticism, this
introduction to it examines the poetic, religious and artistic significance of the Satan image and traces the numerous changes in the interpretations of this symbolic figure. Satan first emerged as the shadow, the symbol of the opposite of good; the Catholic Church made him the left hand of God and the first Son; in medieval times the Cathars believed Satan to be the creator of all things; and in modern times he is seen as a personification of all that is evil. It is a psychological rule that when an archetype such as Satan has lost its metaphysical hypostasis it becomes operative in the conscious mind of the individual.
As it still contains some numinosity, it generally produces an inflation of the subject leading to moral irresponsibility.

Za čistu volju, neoslabljenu svrhom, oslobođene žudnje za rezultatom, svaki je put savršen.