Page 101 - Eclipse of God
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74 Chapter 5

               simply regards it as belonging to man as man, that court within
               the soul which concerns itself with the distinction between the
               right and the wrong in that which has been done and is to be
               done and proceeds against that which has been determined as
               wrong. This is not, of course, simply a question of upholding
               a traditional law, whether of divine or social origin. Each one
               who knows himself, for example, as called to a work which he
               has not done, each one who has not fulfilled a task which he
               knows to be his own, each who did not remain faithful to his
               vocation which he had become certain of— each such per-
               son knows what it means to say that “his conscience smites
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               him.” And in Jung himself we find  an excellent explication
               of that which we call “vocation.” “Who has vocation (Bestim-
               mung) hears the voice (Stimme) of the inner man.” By this Jung
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               means,  it is true, a voice which brings near to us just that
               which appears to be evil and to which, in his opinion, it is nec-
               essary to succumb “in part.” I think, however, that he who has
               vocation hears at times an inner voice of an entirely different
               kind. This is just the voice of conscience, which compares that
               which he is with that which he was called to become. In clear
               distinction from Jung, moreover, I hold that each man in some
               measure has been called to something, which, to be sure, he in
               general successfully avoids.
                 But now, once again, what does it mean to set the soul in
               the place of the direction- giving and direction- preserving, the
               litigating and judging conscience? In the context of Jung’s
               thought it cannot be understood in any other way than “in the
               Gnostic sense.” The soul which is integrated in the Self as the
               unification in an all- encompassing wholeness of the opposites,
               especially of the opposites good and evil, dispenses with the
               conscience as the court which distinguishes and decides be-
               tween the right and the wrong. It itself arbitrates an adjust-
               ment between the principles or effects the preservation of ac-
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