Not as overflowingly abundant as the first pages, but several interesting ideas. Most of these are not new to those who have read other books of Jung. Once again, several ideas come very close to ideas of the Star of Azazel, most of all his emphasis on the importance of paradox.
The only statements that have psychological validity concerning the God-image are either paradoxes or antinomies. (p.11, footnote 6)
Oddly enough the paradox is one of our most valuable spiritual possessions, while uniformity of meaning is a sign of weakness. (p.15-16)
Yet this cannot be made yet another doctrinal weapon to brandish:
The inordinate number of spiritual weaklings makes paradoxes dangerous. So long as the paradox remains unexamined and is taken for granted as a customary part of life, it is harmless enough. But when it occurs to an insufficient cultivated mind (always, as we know, the most sure of itself) to make the paradoxical nature of some tenet of faith the object of its lucubrations, as earnest as they are impotent, it is not long before such a one will break out into iconoclastic and scornful laughter, pointing to the manifest absurdity of the mystery. Things have gone rapidly downhill since the Age of Enlightenment, for, once, this petty reasoning mind, which cannot endure any paradoxes, is awakened, no semon on earth can keep it down. A new task then arises: to lift this still undeveloped mind step by step to a higher level and to increase the number of persons who have at least some inkling of the scope of paradoxical truth. (p.16)
After the paradoxical God-archetype, Jung comes to the paradoxical archetype of Self; its similarity and difference to (universal) idea of Christ. To Jung, Christ has little to do with theological institute of Jesus:
Christian civilization has proved hollow to a terrifying degree (...) Christianity must indeed begin again from the very beginning if it is to meet its high educative task (p.12)
The self is union of opposites par excellence, and this is where it differs essentially from the Christ-symbol. (...) The self, however, is absolutely paradoxical in that it represents in every respect thesis and antithesis, and at the same time synthesis (p.19)
One can easily see the doctrine of Satan in the paradoxical God, and doctrine of Azazel in the union of Christ and the Other in the paradoxical self.
[W]e all have to be "crucified with Christ," i.e., suspended in a moral suffering equivalent to veritable crucifixion. (p.21)