The Essential Jung: Selected Writings by C. G. Jung

Author:C. G. Jung
Language: eng
Format: azw3
Tags: Philosophy, Psychology
ISBN: 9780007382033
Publisher: Fontana Press
Published: 1983-01-01T00:00:00+00:00

In his commentary on The Secret of the Golden Flower,* the ancient Taoist text which first aroused Jung’s interest in alchemy, Jung points out that the process of individuation is a path followed by the few rather than by the many.

From “Commentary on The Secret of the Golden Flower” CW 13, pars. 16–18

It would also be a great mistake to suppose that this is the path every neurotic must travel, or that it is the solution at every stage of the neurotic problem. It is appropriate only in those cases where consciousness has reached an abnormal degree of development and has diverged too far from the unconscious. This is the sine qua non of the process. Nothing would be more wrong than to open this way to neurotics who are ill on account of an excessive predominance of the unconscious. For the same reason, this way of development has scarcely any meaning before the middle of life (normally between the ages of thirty-five and forty), and if entered upon too soon can be decidedly injurious.

As I have said, the essential reason which prompted me to look for a new way was the fact that the fundamental problem of the patient seemed to me insoluble unless violence was done to one or the other side of his nature. I had always worked with the temperamental conviction that at bottom there are no insoluble problems, and experience justified me in so far as I have often seen patients simply outgrow a problem that had destroyed others. This “outgrowing,” as I formerly called it, proved on further investigation to be a new level of consciousness. Some higher or wider interest appeared on the patient’s horizon, and through this broadening of his outlook the insoluble problem lost its urgency. It was not solved logically in its own terms, but faded out when confronted with a new and stronger life urge. It was not repressed and made unconscious, but merely appeared in a different light, and so really did become different. What, on a lower level, had led to the wildest conflicts and to panicky outbursts of emotion, from the higher level of personality now looked like a storm in the valley seen from the mountain top. This does not mean that the storm is robbed of its reality, but instead of being in it one is above it. But since, in a psychic sense, we are both valley and mountain, it might seem a vain illusion to deem oneself beyond what is human. One certainly does feel the affect and is shaken and tormented by it, yet at the same time one is aware of a higher consciousness looking on which prevents one from becoming identical with the affect, a consciousness which regards the affect as an object, and can say, “I know that I suffer.” What our text says of indolence, “Indolence of which a man is conscious, and indolence of which he is unconscious, are a thousand miles apart,” holds true in the highest degree of affect.

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