2008 J. Glenn Friesen
3(3) Totality can only be symbolically understoodSymbol is something viewed as a totality, or as the vision of things brought into awhole. Our intellect cannot master the symbol conceptually.
I have defined this spontaneous image as a symbolical representation of the self, by which I mean not the ego but the totality composed of the conscious and theunconscious. (“Flying Saucers,”
11, para. 959).
(4) Totality is the
of individuation.If we conceive of the self as the essence of psychic wholeness, i.e., as the totalityof conscious and unconscious, we do so because it does
representsomething like a goal of psychic development…) (
“Holy Men of India,”
(5) The experience of individuation is becoming this unbreakable whole or totalityConsciousness and the unconscious do not make a whole when either issuppressed or damaged by the other. If they must contend, let it be a fair fightwith equal right on both sides. Both are aspects of life. Let consciousness defendits reason and its self-protective ways, and let the chaotic life of the unconscious be given a fair chance to have its own way, as much of it as we can stand. Thismeans at once open conflict and open collaboration. Yet, paradoxically, this is presumably what human life should be. It is the old play of hammer and anvil:the suffering between them will in the end be shaped into an unbreakable whole,the individual. This experience is what is called, in the later sections of this book,the process of individuation.
[Das Bewusstsein soll eine Vernunft und seinen Selbstschutz rechtfertigen dürfen,und das chaotische Leben des Unbewussten soll auf seine Weise, in einem unserträglichen Masse, seine Chancen haben. Dies bedeutet gleichzeitig offener Konflikt und offene Zusammenarbeit. Doch paradoxerweise Ist dies vermutlichder Sinn des menschlichen Lebens. Es ist das alte Spiel von Hammer undAmboss: Das geduldig zwischen ihnen liegende Eisen wird am Ende zu einer unzerbrechlichen Ganzheit, zum Individuum, geformt. Dieser psychische Ablauf wird 'Individuationsprozess' genannt"]As Jolande Jacobi says, this striving of the selfhood is inherent to it. It has an “a prioriteleological character:
The Psychology of Kundalini Yoga: Notes of the Seminar Given in 1932 by C.G. Jung,
ed. Sonu Shamdasani (Princeton, 1996), 61 [‘
C .G. Jung,
The Integration of Personality
, tr. Stanley M. Dell (New York: Farrar & Rinehart,1939), 13. This lecture was later revised and enlarged as “A Study in the Process of Individuation,”
Symbolism (Princeton, 1959). See
, Vol. 11.