THE TENSION OF THE OPPOSITES
by Paul Levy
C. G. Jung articulated very eloquently the archetypaldescent into the unconscious. He realized that when you go into the psyche youare invariably going to meet "the problem of the opposites." This isthat 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 inso doing he finds that God in his "oppositeness" has taken possessionof him, incarnated himself in him. He becomes a vessel filled with divineconflict."
Jung says it is crucial at this point to "hold thetension of the opposites." This is the creative tension which creates thepressure in the alchemical vessel. This pressure is the necessary ingredientfor the process of transmutation of impure to pure elements in the psyche tosuccessfully occur.
When the opposites first get constellated, there can bewide oscillations between the two polarities; this can at times look likemanic-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 theother. 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, thisis a veritable crucifixion. This is to be genuinely imitating Christ. To quoteJung "It is no longer an effort, an intentional striving after imitation,but rather an involuntary experience of the reality represented by the sacredlegend."
Going through this experience can be very painful to theego, as the experience itself is about nothing other than the death andtranscendence of the ego. This is why Jung says, "the birth of the Self isalways a defeat for the ego." As long as one is still identified with theego, this experience will invariably involve getting in touch with one's utterimpotence and helplessness, which St. John of the Cross calls "the DarkNight of the Soul."
When Christ was being crucified, he uttered "My God,why have thou forsaken me?" Read symbolically, this would say that, ifChrist himself went through it, even an experience where one feels totallydisconnected from God is a Divine moment. And not only that, it is the momentclosest to the resurrected body, which is symbolic of the birth of the Self.
Jung makes the point that we are only able to creativelyhold the tension of the opposites if we realize that the opposites themselvesare manifestations of the Self and are not of the ego. Recognizing this willallow us to not identify with either of the opposites as well as to disidentifywith the conflict itself, and by doing this we will be clearing the space forthe solution to come. This is the birth of the Self, which is none other thanthe 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 theincarnating Godhead itself, which Jung realized was the greatest service thatwe could do for the divine. This is what Jung meant when he talked about"a broadening process of incarnation," "the continuingincarnation of God," and "the Christification of the many." Thisis 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 thisworld.
A healer, Paul Levy is a spiritual and political activist. Heis in private practice, helping other people who are also spiritually awakeningto the dream-like nature of reality. He can be reached at
© 2005 Paul Levy