Redemption (n.) is the pulpit's word that no longer explains itself: how has Christ's death redeemed us when no one feels redeemed?
Redemption (n.) does not lift off a burden you were never meant to carry; only the whole person knows how unbearable man is to himself.
Redemption (n.) got under way as soon as the highest God saw what miserable, unconscious creatures the demiurge had made, not even able to walk upright.
Redemption (n.) is the painful conscious recognition of the opposites — the Cross between two thieves, one going to hell, one to paradise.
Redemption (n.) is release from an earlier darkness and unconsciousness into illumination and victory over everything "given"; for the living, the Beyond is a reversal of outlook, not a world after death.
Redemption (n.) has two formulas: in Christianity man needs redeeming and leaves the work to God; in alchemy man does the redeeming, and it is the world-soul imprisoned in matter that needs it.
Redemption (n.) runs two irreconcilable ways — the Christian labours in honour of God the Redeemer as one needing redemption; the alchemist labours as Man the Redeemer for the world-soul slumbering in matter.
Redemption (n.) from all the world's sufferings is and must stay an illusion — Christ's life ended not in bliss but on the cross, and the united personality never loses its sense of inborn discord.
A Redemption (n.) is what alchemy in East and West was at its core, built around the Gnostic doctrine of the Anthropos, a fact that necessarily escaped the chemist and was first opened up by the philologist Reitzenstein.
Redemption (n.) was unfinished in the alchemists' tacit view: Christ's work had left nature still poisoned, so the art had to complete the restoration of incorrupt nature — an opinion Jung found hard to deny sympathy.