by Deldon Anne McNeely
In 1965, Jolande Jacobi, Jung’s colleague, wrote The Way of Individuation
, now a classic. We can use it as a source for delving into questions that speak to us a half-century later. During that half-century the blooming of modernism, post-modernism, and post-post-modern thought raised questions and nuances that color and complicate our images of individuation as presented by Jacobi.
Jung saw himself as a scientific observer of human behavior, not a philosopher who speculated about truth. Still, he was influenced by his own philosophical orientation, as we all are whether we know it or not. We are products of the dominant philosophies of our century, our society, our family, our education. Before adopting anyone’s opinions as our own, we should consider what influenced them. Jung wrote:
Although I owe not a little to philosophy, and have benefited by the rigorous discipline of its methods of thought, I nevertheless feel in its presence that holy dread which is inborn in every observer of facts. (“Foreword to Mehlich, ‘Fichte’s Psychology and Its Relation to the Present,’” CW 18, par. 1730.)
Many of us approach philosophy with holy dread. Its depth threatens to drown us in a confusion of ideas. Jung tried to limit himself to observable facts rather than philosophical speculations. He discussed the concept of individuation in many places throughout his writings, but always guarded against being specific about a process that was meant to serve the particular truth of each individual. So his descriptions of the Self as both the initiator of growth and the endpoint, or we can say, the motivator as well as the goal of individuation, also were vague enough to leave much to speculation.
In order to grasp Jung’s intentions, we have to accept his image of himself as an empiricist—one who deals with observable facts, rather than a metaphysician—one who deals with unseen, non-physical subjects. He insisted that he was not talking about supernatural phenomena, the nature of God, or religion. Nor did he claim to be a theologian. If he spoke of God, it was the image of God found in the minds of his subjects of observation. He spoke of the “reality of the psyche.” What does that mean?
From the beginning of time humans have described their images of the literal or observable world and also of imaginal or spiritual worlds. Though a spiritual world can never be proven by reason, the human psyche persists in imaging and conceiving of a world beyond its concrete experience. Many think of that world as infinite, despite the fact that we have no way of conceiving of infinity through experience. We can only understand infinity by its absence from our experience, through our imagination. This consistent experience of trusting something beyond the senses, of transcending mere physical experience in our imagination, despite the absence of “actual” confirmation, is what Jung called the “reality of the psyche.”
If you have a “mathematical mind,” you are attracted to certain abstract notions, like the notion of infinity, or principles of ordering of numbers by formula. Mathematics is founded on a belief in the regularity of truth. As mathematics becomes advanced, it works in a world of symbols whose meanings are obscure to non-mathematicians, but are real enough to be discovered, repeated, and related in some deep way to the working of the material world. This is the “reality of numbers.”
For a physicist, reality is more than meets the senses. We live in a world of such complexity, only available to us through the imagination. The typical illustration of this complexity of ordinary objects from the standpoint of subatomic particles in constant motion is often presented as considering a physical object as resembling “a bowl of jello.” (Bartusiak, Einstein’s Unfinished Symphony
, p. 146.)
Similarly, if you have a “psychological mind,” you are attracted to abstract notions of the landscape of the psyche/soul. “Psychology” from the Greek, means “the study of soul.” Yet these days, some scientists may not tolerate the use of the word “soul” as the subject of psychology, and the more acceptable word is “mind.” But we cannot refer to “mind” in the same way psychologists did years ago when the “mind” was considered fairly well differentiated from the body. Neither can we limit “mind” to brain substance. Now we think of “mind” as a complex function that includes networks of information from inside (nerve messages, chemicals carried in the bloodstream, et cetera) and outside of the body (visual and auditory sources of information, stimuli, conditioning, et cetera).
To further complicate the study of mind, the subject, the mind, is also the student! This creates weird loops, paradoxes, and resonances within the being of the psychologist that can be dizzying! Looking at ourselves, we look into a hall of mirrors.
We are tantalized by trying to find the “I” that does the looking. We call that “I” the ego, but we come to see that the ego is not the only “eye” in the psyche. Depth psychology sees that the ego revolves around a point that is both in it and around it. The ego revolves around the Self as the earth revolves around the sun. How can that be understood?
We can observe ourselves and our mirror-minds and souls through many lenses. From the lens of particle physics we explore the elements of consciousness at the microscopic level, dissecting and stimulating the brain. This is a valuable and necessary investigation in understanding our world, but it has no practical application for a parent, a baseball player, or a therapist at this stage of knowledge. There is no way we can apply what we learn about brain cells from the microscope, no matter how interesting, to living life in the moment.
We can explore consciousness through a larger lens which studies how the brain and bodily systems produce our abstract concepts, such as a consistent sense of self. This research we can apply on an individual basis to help us understand our behavior, but it is generally out of our hands as far as helping us make decisions or accepting responsibility. For example, we may see how the brain’s amygdala communicates with its prefrontal cortex, and how that affects our decision-making processes. That may be helpful in understanding the effect of a brain injury or drug incident, but that is not especially useful in an urgent instant of decision making.
A wider lens looks at the interactions of that self with society and its place in the human system. Here we begin to assert an aspect of freedom of choice. As creatures that have an impact on other creatures, we make decisions that can be examined and judged. We may have limited choices of behavior—not total free will, but we have some choice.
An even wider lens, the lens of depth psychology, attempts to abstract farther into human consciousness as it affects and is affected by movement in the universe that reaches beyond our present day human society, into history, culture, and religion.
In the words of Jung:
All our knowledge consists of stuff of the psyche—which, because it alone is immediate, is superlatively real. Here, then, is a reality to which the psychologist can appeal—namely psychic reality…Psychic contents are derived from the “material” environment; as when I picture the car I want to buy. Others, no less real, seem to come from a “spiritual” source which appears to be very different from the physical environment, such as wondering about the state of the soul of my dead father. My fear of a ghost is a psychic image just as real to me as my fear of fire. We don’t try to account for our fear of either one by physical arguments, but we experience each of them as real… Unless we accept the reality of the psyche we try to explain our experiences in a way that does violence to many of them—those (experiences) expressed through superstition, religion, and philosophy. Truth that appeals to the testimony of the senses may satisfy reason, but it offers nothing that stirs our feelings and expresses them by giving a meaning to human life. (“Basic Postulates of Analytical Psychology,” CW 8, par. 680-686.)
We human beings have been portraying ourselves repeatedly in literature and myth as part animal, part angel; or as occupying the space between heaven and earth. From ancient to contemporary times, human thought has gravitated between what appears to be a duality: physical reality (phenomena, representations, matter) and an other-worldly reality of “forms” (noumena, ideals, essences, universals). The earliest philosophers, like Plato, could speak authoritatively of the soul, of immortality, infinity, of a world of “forms” or ideals. From them we learned to speak about “eternal truths”—the value of honesty, loyalty, bravery, justice—that they are in the mind; they cannot be demonstrated to result from logical facts. They are abstractions, but they are real values.
A famous lesson in the abstract value of honesty is Plato’s story of the Ring of Gyges, a ring that renders one invisible and leads its owner to utter selfishness. Gyges, a poor shepherd, unexpectedly comes upon the ring on a corpse and steals it. Realizing that it makes him invisible, he uses its power to take whatever he wants. He steals the king’s gold and even his wife, and becomes king. Plato uses this to illustrate “egoism,” a form of moral skepticism. Yet we recognize that another attitude is possible, an attitude that considers that Gyges could have chosen not to use his powers dishonestly. Perhaps he would not have achieved much, but he might have chosen to be honest. The story prompts us to reflect on the human tendency to pursue selfish goals rather than look at a more abstract value. An extreme of skepticism would be to say dismissively, “Honesty is just an abstract concept in the mind. It does not otherwise exist.”
If no one could see you, would you do good? Why, or why not?
Immanuel Kant concluded his Critique of Practical Reason
(1788) with these memorable words: “Two things fill the mind with ever new and increasing admiration and awe, the more often and steadily we reflect upon them: the starry heavens above me and the moral law within me.”
The previous article is from Deldon Anne McNeely's recently published book, Becoming. In chapter four of Becoming: An Introduction to Jung's Concept of Individuation
, McNeely takes you on a whirlwind tour, skimming through centuries of the history of philosophy as it broadly relates to psychology. Fasten your seatbelts if you choose to look into this historical context of Analytical Psychology.
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