the unifying, homeostatic and peaceable existence that emerges via the individuation process.

Peaceable bonds emerge between people whose love-and-kindness exceeds their ego’s need for self-aggrandizement and ambition.  Being liberated from the encapsulation of the "self-centred" ego, and understanding the nature of the collective conscious-and-unconscious, dissolves that which separates and repels us from others. 


Knowing that suffering is self-generated, individuated people take ownership and responsibility for themselves.  Knowing that happiness comes from within, individuated people are able to pursue a life full of love, free of attachment to externalities beyond their control.

Unification is generated by human social needs, but is strengthened by; the freedom to pursue a self-navigated life, supported by encouragement, and free of coercion and manipulation.  Because individuation is a long and arduous battle, individuated people naturally feel compassion towards others.  The loving nature of individuation fuels an impulsion that promotes friendship and dissolves antagonism.

But, as is the case with all inner processes, it is ultimately the Self that orders and regulates one’s human relationships, so long as the conscious ego takes the trouble to detect the delusive projections and deals with these inside himself instead of outside.  It is in this way that spiritually attuned and similarly oriented people find their way to one another, to create a group that cuts across all the usual social and organization affiliations of people.  Such a group is not in conflict with others; it is merely different and independent.  The consciously realized process of individuation thus changes a person’s relationships.  The familiar bonds such as kinship or common interests are replaced by a different type of unity – a bond through the Self.  

A human being is a part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.

It is of supreme importance that this process should take place consciously, otherwise the psychic consequences of mass-mindedness will harden and become permanent.  For, if the inner consolidation of the individual is not a conscious achievement, it will occur spontaneously and will then take the well-known form of that incredible hard-heartedness which collective man displays towards his fellow men.  He becomes a soulless herd animal governed only by panic and lust: his soul, which can live only in and from human relationships, is irretrievably lost.  But the conscious achievement of inner unity clings to human relationships as to an indispensable condition, for without the conscious acknowledgement and acceptance of our fellowship with those around us there can be no synthesis of personality.  That mysterious something in which the inner union takes place is nothing personal, has nothing to do with the ego, is in fact superior to the ego because, as the self, it is the synthesis of the ego and the supra-personal unconscious.  The inner consolidation of the individual is not just the hardness of collective man on a higher plane, in the form of spiritual aloofness and inaccessibility: it emphatically includes our fellow man. 

All those who are seeking Enlightenment must understand the Fourfold Noble Truth.  Without understanding this, they will wander about interminably in the bewildering maze of life's illusions.  Those who understand this Fourfold Noble Truth are called "the people who have acquired the eyes of Enlightenment."

If the God is a tribal, racial, national, or sectarian archetype, we are the warriors of his cause;

but if he is a lord of the universe itself, we then go forth as knowers to whom all men are brothers.

The mythologems (of scattered seeds of light being unified/recollected back to the inner unity) depict a process of re-collecting that proceeds from the god-man or the light-man or some similar Anthropos-Redeemer figure and that unites the many single human souls into a unity, that is, into a genuine community.  Therefore not only does the individual become a whole in himself but a community comes into being that also represents a whole.  In antiquity this whole was called the Anthropos.  Psychologically it means that an organically united community becomes visible.  A group of human beings of this kind is not organized by laws or by the instruments of power; to the extent that each individual relates to the Self in himself he will quite naturally assume his rightful place in a social order of a psychological kind.  In the Middle Ages this thought was expressed by the belief that the ecclesia spiritualis was the body of Christ, the Anthropos.  Hence Jung writes: “By appealing to the eternal rights of man, faith binds itself inalienably to a higher order, not only on account of the historical fact that Christ has proved to be an ordering factor for many hundreds of years, but also because the self effectively compensates chaotic conditions no matter by what name it is known: for the self is the Anthropos above and beyond this world, and in him is contained the freedom and dignity of the individual man.”  The unification or integration of the individual and his integration into the higher unity of the many appears thus to be a simultaneous process, as it is so beautifully expressed in “The Gospel of Eve” when the great god-man says to the seeress: “And from wherever thou wilt thou canst gather me, but in gathering me thou gatherest thyself.” 

 “In each life there can be but one of two possible supreme loves: love of God or love of self.  Where love of self is supreme, love is dammed up at the borders of one’s own being; where love of God is supreme, love inundates all that is of God.  There is not one love of God and one love for neighbour; there is but one love of God and of neighbour.”  2nd Joyful Mystery – The Visitation

So we are in a terribly contradictory situation, because in order to have a religious experience one needs some kind of absolute obligation, yet this is irreconcilable with the reasonable fact that there are many religions and many religious experiences and that intolerance is really outdated and barbaric.  The possible solution would be for each individual to keep to his own experience and take it as absolute, accepting the fact that others have different experiences, thus relating the necessary absoluteness only to oneself – to me this is absolute (there is no relativity and no other possibility) but I must not extend the borders into the other person’s field.  And this is what we try to do.  We try to let people keep a religious experience without collectivizing it and taking the wrong step of insisting that it must be valid for others too.  It must be absolutely valid for me, but it is an error for me to think that the experience which is absolute for me has to be applied to others. 

  In Zen Buddhist meditation the master tries to teach his pupil how he can forever keep the inner mirror free of dust.  To the extent that he lives in complete accord with the rhythm of psychic energy and with its regulator, the Self, he has no projections anymore; he looks at reality without illusion and more or less continuously reads the meaning of all the synchronistic events happening around him.  He lives in the creative current or stream of the Self and has himself, indeed, become a part of this stream.     If he remains so to speak, always in contact with the succeeding currents of psychic energy that are regulated by the Self, he no longer experiences disturbances of adaptation, no longer projects, in the stricter sense of the word, but remains at the center of the fourfold mirror relation.  Obviously, only a person with the most highly reflected concentration can achieve this.  We average human beings, by contrast, will hardly be able to avoid the necessity, for the rest of our lives, of again and again recognizing projections for what they are, or at least as mistaken judgments.  It seems to me, therefore, to be extremely important to bear constantly in mind, at the very least, the possibility of projection.  This would lead to much greater modesty on the part of our ego-consciousness and to a readiness to test our views and feelings thoughtfully and not to waste our psychic energy in pursuing illusionary goals.   

   It was Schopenhauer who realized that Kant’s a priori forms of sensibility and the a priori categories of logic were simply equivalent to the Hindu idea of Maya.  So these two philosophies – European rationalism and Indian mysticism – flow together marvelously in the work of the nineteenth-century German Romantics.  Schopenhauer asks in a beautiful paper of his called “The Foundations of Morality” how it is that a human being can so experience the pain and danger of another that, forgetting his own self-protection, he moves spontaneously to the other’s rescue?  You see a little child about to be run over and you’ll probably be the one who’s run over.  How is it that what we think of as the first law of nature, the law of protecting this separate entity, is suddenly dispelled and a new law takes precedence: that of what Schopenhauer calls Mitleid (“compassion”; literally translated as “suffering with”)?  Schopenhauer says the reason is that in truth a metaphysical realization has come to you and has broken through the veil of separateness – you realize that you and that other are one.  You are, together, the one life that is showing itself in various forms.  That’s the breakthrough to where the gods are; a god is simply a mythological representation of these mysteries transcendent of separateness.     G18