The anxiety caused by the sense of not having appropriately expressed an archetype—an unmanifested, hence unknown, potential—can be excruciating. Whitmont, 1969, p. 254.
Answer To Job tells us that by enduring excruciating doubt, humiliation, and suffering, Job produces heightened awareness and a direct experience of the Godhead, ingraining this formerly absent experience into his deepest being, thereby humanizing a hitherto unconscious God while divinizing (completing) his own consciousness. Psychologically, this describes the way “. . . we are crucified by the opposing needs of Self and ego . . .” (p. 254), for in life, “. . . we are called upon to serve two masters . . .” while, paradoxically finding how “. . . every attempt to serve the one arouses the opposition of the other” (p. 256). The ego (Job) is called upon to maintain a tremendous cohesion, to endure unimaginable conflict, and to simultaneously differentiate, mediate, and integrate between itself and the unfathomable realm of the unconscious as symbolized in the archetype of the Self (Yahweh).
The projection of evil (this font of necessary spiritual conflict) onto some ungodly locus of existence is a primary feature of the contemporary God image. God is only good, he exists independently of evil. Evil is shunned (as Satan) while goodness and God’s love and light are privileged with maniacal ferocity. But, as we have seen, and as Jung has said, too much light casts a powerful shadow. When culture rejects evil, and therefore its collective responsibility to endure suffering and expand consciousness, “evil” (unconsciousness) grows and develops a life of its own. “Christianity has made the antimony of good and evil into a world problem . . .” (Jung, quoted in Storr, 1983, p. 271), but, in truth, few can endure the depth of this conflict, and so, “. . . the truth about the self—the unfathomable union of good and evil . . .” (p. 271) remains "an unmanifested, hence unknown, potential."