Good and Evil

The idea of good and evil, however, is the premise for any moral judgment. They are a logically equivalent pair of opposites and, as such, the sine qua non of all acts of cognition. From the empirical standpoint we cannot say more than this. And from this standpoint we would have to assert that good and evil, being coexistent halves of a moral judgment, do not derive from one another but are always there together. Evil, like good, belongs to the category of human values, and we are the authors of moral value judgments, but only to a limited degree are we authors of the facts submitted to our moral judgment. These facts are called by one person good an by another evil.

Psychology does not know what good and evil are in themselves; it knows them only as judgments about relationships.

Human nature is capable of an infinite amount of evil, and the evil deeds are as real as the good ones so far as human experience goes and so far as the psyche judges and differentiates between them. Only unconsciousness makes no difference between good and evil.

We hope, merely, that good does – i.e., what seems suitable to us. No one could possibly say what the general good might be. No amount of insight into the relativity and fallibility of our moral judgment can deliver us from these defects, and those who deem themselves beyond good and evil are usually the worst tormentors of mankind, because they are twisted with the pain and fear of their own sickness.

Today as never before it is important that human beings should not overlook the danger of the evil lurking within them. It is unfortunately only too real, which is why psychology must insist on the reality of evil and must reject any definition that regards it as insignificant or actually non-existent.

Yahweh is notoriously unjust, and injustice is not good. The God of Christianity, on the other hand, is only good. AION 55

(quat.) That is to say, through the mixing of the four elements inequalities arose which caused uncertainty and so necessitated decisions or acts of choice.

cont’d …The fourfold elements form the fourfold substance of the body and also of evil.

Cont’d This substance was “carefully discriminated and sent forth from God, but when it was combined from without, according to the will of him who sent it forth, there arose, as a result of the combination, the preference which rejoices in evils.”


Just as man culminates above in the idea of a “light” and good God, so he rests below on a dark and evil principle, traditionally described as the devil or as the serpent that personifies Adam’s disobedience. Aion 245

From the mixing of the four parts there arose the devil, the “archon of this Aeon,” and the psyche of this world. Soma had become psychized (GW): “God rules this world as much through the devil as through the Son, for both are in his hands.” God unfolds himself in the world in the form of syzygies (paired opposites), such as heaven/earth, day/night, male/female, etc. The last term of the first series is the Adam/Eve syzygy. At the end of this fragmentation process there follows the return to the beginning, the consummation of the universe (GW) through purification and annihilation. Aion 254

… the inferior function is practically identical with the dark side of the human personality.  The darkness which clings to every personality is the door into the unconscious and the gateway of dreams, from which those two twilight figures, the shadow and the anima, step into our nightly visions or, remaining invisible, take possession of our ego-consciousness.  123

The metaphysical mystery is to go past all opposites.  Where you have opposites of good and evil, you are simply in the field of ethics.  Adam and Eve were thrown out of the Garden when they knew the difference between good and evil.  Nature knows nothing of that.  TMTT 247