As someone who adores Carl Jung, I thought I'd add my own thoughts for the sake of records keeping.
In response to the first point, Jung was describing the New Aeon as an age of relativity. In other words, To enter the New Aeon, Jung's writings imply that without any external institutions, traditions, and/or powers for the common folk to fall back on, we are left with empiricism. Crowley seemed to think similarly. If this idea is an interesting one, I highly recommend a book called Quantum Psychology by Robert Anton Wilson. It offers a highly concise and entertaining guide to train the mind to experience as a scientist. It does so by targeting the thing we all use to think, language.
In practice, empiricism looks a lot like the Chaos Magick maxim, "Nothing is true, everything is permitted." (My Qabalistic thinking cap says, "Naturally, Nothing IS true, because Nuit describes herself as Nothing!")
In regards to the second point, yes, Abraxas, though a solar deity, is a description of the Supernals in my understanding of Jung's work. Abraxas was described by Jung as the ultimate unification of opposites. Abraxas appears to Jung as the Lord of the Light and the Darkness. Abraxas is fundamentally beyond human comprehension because Abraxas transcends reality. If I remember correctly, in Jung's Sermons, he talks about how the average person is incapable of handling the reality that if "God" is all powerful, that means "God" causes all of the problems of the world just as much as all of the goodness in the world. His descriptions of Abraxas are similar to ancient Greek descriptions of Hekate, who both creates and destroys in her wake (many ancient Greeks believed Hekate to be similar to our descriptions of Binah).
Jung was highly aware that the transcendent denies all descriptions, because to describe a limitless being would inherently limit it. In that regard, Abraxas is similar to Nuit in that we can't really "talk" about Abraxas. However, even Nuit limits her expressions in the Book of the Law to Joy, and so Abraxas seems to describe the interplay between human rationalism (which was traditionally seen as the Great Father) and chaos (which was traditionally seen as the Great Mother).
To further complicate the discussion, Crowley argues that there has been a polarity shift in the New Aeon, to where the Father principle is now Chaos (Therion, the Great Beast), and the Mother principle is structure (Babalon, the Scarlet Woman).