Reb Yakov Leib HaKohain, Founder & Spiritual Director
The single, overriding conclusion of Jung's Answer to Job is that following their face-to-face encounter with each other, God wanted to become man, became man, and wants (even needs) to become man again and again. Thus, contrary to Christian belief, the Christ event did not occur once and for all time in the person of the Jew, Yehoshua HaNotzri, or "Jesus of Nazareth". This, Jung tells us happens through the implanting, by the Self, of its archetype of the "Paraclete," or Holy Ghost. To quote Jung:
"The continuing, direct operation of the Holy Ghost on those who are called to be God's children implies, in fact, a BROADENING PROCESS OF INCARNATION. [Emphasis mine.] Christ, the son begotten by God is the first-born who is succeeded by an EVER-INCREASING NUMBER OF BROTHERS AND SISTERS . . . But their merely human birth will in no sense endanger their prospects of a future position of honor at the heavenly court, nor will it diminish their capacity to perform miracles. Their lowly origin (possibly from the mammals) does not prevent them from entering into a close kinship with God as their father and Christ as their brother. In a metaphorical sense, indeed, it is actually a 'kinship of blood,' since they have received their share of the blood and flesh of [the first] Christ, which means more than mere adoption [but actually kinship]." (C. G. Jung, Answer to Job, par. 658)
Viewed in this way, the man Jesus was one (perhaps the first) in a succession of incarnations (or "messianic advents") through whom God -- alienated from his unity by the cataclysmic events of creation, as described by Lurianic Neo-Sabbatian Kabbalah -- is liberated from the Dark Realm of Forms and reunited with Himself in a massive action of Tikkun.
Viewed in this way, Sabbatai Zevi, Yakov Leib Frank, Sri Ramakrishna, Meher Baba, the Mahdi of Islam -- indeed, each of us who offers himself as a vessel for the continuing incarnation and liberation of Deity -- was and is one step in a journey leading to the ultimate redemption of the world and even God himself.
Viewed in this way, the Messiah "comes" not Once but many times, not in one of us but many, not perfect or complete but as a work-in-progress, building on the ones who came before him toward the One they are becoming. God is not a single-celled organism, but a Gestalt greater than the sum of its parts, the final repository of all the Holy Sparks which are moving inexorably, by our interventions, towards the One Great Light from which they came.