The psyche is the world’s pivot: not only is it the one great condition for the existence of the world at all, it is also an intervention in the existing natural order, and no one can say with certainty where this intervention will finally end. CW8, para. 423
Our course, C. G. Jung in Context begins with this evocative and far-reaching quote from the man himself. Here, Jung is saying that without the psyche existence would be moot and that manifestations of movement, change, evolution, would likewise be absent. The psyche is the pivot, the axis, and the driving force which generates the ongoing project of life. Accordingly, the psyche and its numinous inhabitants—the archetypes—draw consciousness into being making life itself a reality. However, it is the “intervention” of the psyche into “the existing natural order" of life that fascinates me the most about this quote. It reminds me of Jung’s definition of God from an interview he gave to Good Housekeeping Magazine in December 1961, just before his death:
To this day God is the name by which I designate all things which cross my willful path violently and recklessly, all things which upset my subjective views, plans and intentions and change the course of my life for better or worse. (n.p.)
Here and in his other writings, Jung essentially equates the psyche (conscious and unconscious, personal and collective) with God—God, the creator, and God, the destroyer. Jung warns that God is not our stooge to be used by us for wish fulfillment, revenge, or derivation of power. Rather, it is a word representing an awesome, autonomous, and not always friendly power under whose ambivalent, unknowable influence we find ourselves, again and again. This knowledge is significant for me personally since I am living the life of a spiritual seeker. Looking for, and ultimately finding God is my job, my vocation. What is unique in Jung’s view is the admission that God is not necessarily our friend. God is not here to save us or rescue us or satisfy our wishes or make us shine. God has a dark side, a vengeful side. Furthermore, this God is none other than our own psychospiritual level of existence. We contain, no, we—are—God.
This course also taught me an important lesson about the dangers of hero worship. By examining the psychic effects of a constellated child archetype in relation with the puella aeternis, and by studying the various attributes of Jung’s personal life and times, I was able to see how I was worshipping him a bit, in the way a young girl might blindly worship her father. During this course, I was able to significantly shift my inner perceptions about the father archetype which led to a graduation from the grips of the wounded inner child, who is, after all, the shadow side of the hero archetype, my unconscious default position.
Jung has said that archetypes evolve, myths evolve, and, through the long step by step process of individuation, ideally, the whole person also evolves. There is an image of growth one can hold onto along the way. This course taught us to examine the idea of a personal myth and self-presentation, not just in how Jung presents himself in his writings, but also how we present ourselves in the many areas of life (including the dreamworld) in which we gambol about. The boundaries between self and other, personal and collective, dream and reality, are much more permeable than we’ve been led to believe. Permeability thus connects personal with archetypal using threads of psychic intelligence—they inform one another and grow together. One’s life and one’s myth are archetypal images which grow and evolve, just as ideas about Jung as a womanizing antisemitic racist permeate and grow with ideas of him as a genius explorer of parts unknown. Learning to put Jung in context helps bring a sense of objectivity to one’s own life as well. The psyche is a divine intervention, and this lessens the potential for boredom in objectivity. After all, what can be more exciting than watching God at work?