Opposites. Psychologically, the ego and the unconscious. (See also compensation, conflict, progression and transcendent function.)

There is no consciousness without discrimination of opposites. [“Psychological Aspects of the Mother Archetype,” CW 9i, par. 178.]

There is no form of human tragedy that does not in some measure proceed from [the] conflict between the ego and the unconscious. [“Analytical Psychology and Weltanschauung,” CW 8, par. 706.]

Whatever attitude exists in the conscious mind, and whichever psychological function is dominant, the opposite is in the unconscious. This situation seldom precipitates a crisis in the first half of life. But for older people who reach an impasse, characterized by a one-sided conscious attitude and the blockage of energy, it is necessary to bring to light psychic contents that have been repressed.

The repressed content must be made conscious so as to produce a tension of opposites, without which no forward movement is possible. The conscious mind is on top, the shadow underneath, and just as high always longs for low and hot for cold, so all consciousness, perhaps without being aware of it, seeks its unconscious opposite, lacking which it is doomed to stagnation, congestion, and ossification. Life is born only of the spark of opposites. [“The Problem of the Attitude-Type,” CW 7, par. 78.]

This in turn activates the process of compensation, which leads to an irrational “third,” the transcendent function.

Out of [the] collision of opposites the unconscious psyche always creates a third thing of an irrational nature, which the conscious mind neither expects nor understands. It presents itself in a form that is neither a straight “yes” nor a straight “no.” [“The Psychology of the Child Archetype,” CW 9i, par. 285.]

Jung explained the potential renewal of the personality in terms of the principle of entropy in physics, according to which transformations of energy in a relatively closed system take place, and are only possible, as a result of differences in intensity.

Psychologically, we can see this process at work in the development of a lasting and relatively unchanging attitude. After violent oscillations at the beginning the opposites equalize one another, and gradually a new attitude develops, the final stability of which is the greater in proportion to the magnitude of the initial differences. The greater the tension between the pairs of opposites, the greater will be the energy that comes from them … [and] the less chance is there of subsequent disturbances which might arise from friction with material not previously constellated. [“On Psychic Energy,” CW 8, par. 49.”]

Some degree of tension between consciousness and the unconsciousness is both unavoidable and necessary. The aim of analysis is therefore not to eliminate the tension but rather to understand the role it plays in the self-regulation of the psyche. Moreover, the assimilation of unconscious contents results in the ego becoming responsible for what was previously unconscious. There is thus no question of anyone ever being completely at peace.

The united personality will never quite lose the painful sense of innate discord. Complete redemption from the sufferings of this world is and must remain an illusion. Christ’s earthly life likewise ended, not in complacent bliss, but on the cross. [“The Psychology of the Transference,” CW 16, par. 400.]

Jung further believed that anyone who attempts to deal with the problem of the opposites on a personal level is making a significant contribution toward world peace.

The psychological rule says that when an inner situation is not made conscious, it happens outside, as fate. That is to say, when the individual remains undivided and does not become conscious of his inner opposite, the world must perforce act out the conflict and be torn into opposing halves. [“Christ, A Symbol of the Self,” CW 9ii, par. 126.]

William Blake - Job's Evil Dreams, showing Job's God, who has become Satan with cloven hoof and entwined by a serpent,

pointing to the Mosaic Tablets of the Law (1825)

 

 

 

The Tension of the Opposites

by Paul Levy

C. G. Jung articulated very eloquently the archetypal descent into the unconscious. He realized that when you go into the psyche you are invariably going to meet "the problem of the opposites." This is that double-bind that is at the root of our self-consciousness. To quote Jung, "All opposites are of God, therefore man must bend to this burden; and in so doing he finds that God in his "oppositeness" has taken possession of him, incarnated himself in him. He becomes a vessel filled with divine conflict."

Jung says it is crucial at this point to "hold the tension of the opposites." This is the creative tension which creates the pressure in the alchemical vessel. This pressure is the necessary ingredient for the process of transmutation of impure to pure elements in the psyche to successfully occur.

When the opposites first get constellated, there can be wide oscillations between the two polarities; this can at times look like manic-depression. If the person doesn't have a strong enough sense of self, which is to not have a strong enough alchemical container, they will split-off, repress and project out one of the pairs of opposites and identify with the other. Instead of a reconciling symbol arising, symptoms result.

If a person is able to hold both opposites simultaneously, it can be an excruciating experience. Jung points out that, symbolically, this is a veritable crucifixion. This is to be genuinely imitating Christ. To quote Jung "It is no longer an effort, an intentional striving after imitation, but rather an involuntary experience of the reality represented by the sacred legend."

Going through this experience can be very painful to the ego, as the experience itself is about nothing other than the death and transcendence of the ego. This is why Jung says, "the birth of the Self is always a defeat for the ego." As long as one is still identified with the ego, this experience will invariably involve getting in touch with one's utter impotence and helplessness, which St. John of the Cross calls "the Dark Night of the Soul."

  

When Christ was being crucified, he uttered "My God, why have thou forsaken me?" Read symbolically, this would say that, if Christ himself went through it, even an experience where one feels totally disconnected from God is a Divine moment. And not only that, it is the moment closest to the resurrected body, which is symbolic of the birth of the Self.

Jung makes the point that we are only able to creatively hold the tension of the opposites if we realize that the opposites themselves are manifestations of the Self and are not of the ego. Recognizing this will allow us to not identify with either of the opposites as well as to disidentify with the conflict itself, and by doing this we will be clearing the space for the solution to come. This is the birth of the Self, which is none other than the incarnation of God in and through us. By consciously going through this real life passion play, or in Jung's words, a "divine drama," we become a conduit for the incarnating Godhead itself, which Jung realized was the greatest service that we could do for the divine. This is what Jung meant when he talked about "a broadening process of incarnation," "the continuing incarnation of God," and "the Christification of the many." This is why he defined individuation, the process of becoming whole, as incarnation, for to the extent that we claim our wholeness we allow God to incarnate in this world.