Part 6, "It Ain't About You!"
In other lectures, I introduce the process of what I call, "giving a voice to God," whereby each of us can assist the Deity in His divine intention to "realize himself continually," as Jung puts it, "in an infinitely large number of believers." Before describing the deceptively simple procedures of this process in my next lecture, I'd briefly like to consider it's human as well as divine intention.
The Jewish philosopher and theologian, Martin Buber (who fell out with Jung, incidentally, after a prolonged visit with him) describes two basic reasons for pursuing the spiritual path. These can be classified as either "self improvement" or "world improvement." Of this, Buber writes:
"We have heard that everyone should search his own heart, choose his particular way, bring about the unity of his being, begin with himself; and now we are told [by Judaism] that man should forget himself. But if we examine this injunction more closely, we find that it is not only consistent with the others, but fits into the whole as a necessary link, as a necessary stage, in its particular place. One need only ask one question: 'What for?' What am I to choose my particular way for? What am I to unify my being for?
"The reply is: Not for my own sake. This is why the previous injunction was: to begin with oneself. To begin with oneself, but not to end with oneself; to start from oneself, but not to aim at oneself; to comprehend oneself, but not to be preoccupied with oneself . . .
"Judaism regards each man's soul as a serving member of God's creation which, by man's work, is to become the Kingdom of God; thus, no soul has its object in itself, in its own salvation. True, each is to know itself, purify itself, perfect itself, but not for its own sake -- neither for the sake of its temporal happiness nor for that of its eternal bliss -- but for the sake of the work which it is destined to perform upon the world." (Hasidism and Modern Man, pages 162-166)
Thus, we exist not for the sake of our personal salvation, but "for the sake of the work [we are] destined to perform upon the world -- for the sake of "giving a voice to God" so that He may become One with His creation by our uniting of the Conscious and Unconscious Realms of existence. Thus, "Jesus" (if he actually existed) is reputed to have said,
"When you make the inside like the outside and the outside like the inside . . . then will you enter [The Kingdom of Heaven]."(Nag Hammadi Library: The Gospel of Thomas II, 2, 22)
It is this trick of consciousness -- this making of the "inside like the outside" -- that every avatar from Krishna to Sabbatai Zevi (and even including C.G. Jung) was able to "perform upon the world" and came to teach the rest of us so that "God will be One and His name One," so that, in Buber's words (which echo those of Jung's with which I began this essay):
"[In Kabbalah] the Shekinah . . . the conception of the divine 'indwelling,' [is] a hypostasis or emanation that joins itself to the human race [and thereby also becomes] exiled from Paradise . . . and wanders with it over the earth -- it too means only the divine participation in the destiny of His sinful and suffering creation; the work of the 'stilling' of His suffering. (ibid pages 35-36)
It is for this "stilling" of God's "suffering" -- for the rectification of His separation from Himself -- for returning Him to His premundane state of Unity from which He has fallen by His act of creation -- that we are called upon to make Tikkun and "give a voice to God." As the Talmud states, "Make God's will your will, so that he may make his will your will; sacrifice your will to God's will so that he will place the will of others under yours." (Pirke Avoth 2:4)