• Stages of Life by C.G. Jung

    The Stages of Life

    by C.G. Jung

    To discuss the problems connected with the stages of human development is an exacting task, for it means nothing less than unfolding a picture of psychic life in its entirety from the cradle to the grave. Within the framework of a lecture such a task can be carried out only on the broadest lines, and it must be well understood that no attempt will be made to describe the normal psychic occurrences within the various stages. We shall restrict ourselves, rather, to certain “problems,” that is, to things that are difficult, questionable, or ambiguous: in a word, to questions which allow of more than one answer—and, moreover, answers that are always open to doubt. For this reason there will be much to which we must add a question-mark in our thoughts. Worse still, there will be some things we must accept on faith, while now and then we must even indulge in speculations.

    If psychic life consisted only of self-evident matters of fact—which on a primitive level is still the case—we could content ourselves with a sturdy empiricism. The psychic life of civilized man, however, is full of problems; we cannot even think of it except in terms of problems. Our psychic processes are made up to a large extent of reflections, doubts, experiments, all of which are almost completely foreign to the unconscious, instinctive mind of primitive man. It is the growth of consciousness which we must thank for the existence of problems: they are the Danaän gift of civilization. It is just man’s turning away from instinct—his opposing himself to instinct—that creates consciousness. Instinct is nature and seeks to perpetuate nature, whereas consciousness can only seek culture or its denial. Even when we turn back to nature, inspired by a Rousseauesque longing, we “cultivate” nature. As long as we are still submerged in nature we are unconscious, and we live in the security of instinct which knows no problems. Everything in us that still belongs to nature shrinks away from a problem, for its name is doubt, and wherever doubt holds sway there is uncertainty and the possibility of divergent ways. And where several ways seem possible, there we have turned away from the certain guidance of instinct and are handed over to fear. For consciousness is now called upon to do that which nature has always done for her children—namely, to give a certain, unquestionable, and unequivocal decision. And here we are beset by an all-too-human fear that consciousness—our Promethean conquest—may in the end not be able to serve us as well as nature.

    Problems thus draw us into an orphaned and isolated state where we are abandoned by nature and are driven to consciousness. There is no other way open to us; we are forced to resort to conscious decisions and solutions where formerly we trusted ourselves to natural happenings. Every problem, therefore, brings the possibility of a widening of consciousness, but also the necessity of saying goodbye to childlike unconsciousness and trust in nature. This necessity is a psychic fact of such importance that it constitutes one of the most essential symbolic teachings of the Christian religion. It is the sacrifice of the merely natural man, of the unconscious, ingenuous being whose tragic career began with the eating of the apple in Paradise. The biblical fall of man presents the dawn of consciousness as a curse. And as a matter of fact it is in this light that we first look upon every problem that forces us to greater consciousness and separates us even further from the paradise of unconscious childhood. Every one of us gladly turns away from his problems; if possible, they must not be mentioned, or, better still, their existence is denied. We wish to make our lives simple, certain, and smooth, and for that reason problems are taboo. We want to have certainties and no doubts—results and no experiments—without even seeing that certainties can arise only through doubt and results only through experiment. The artful denial of a problem will not produce conviction; on the contrary, a wider and higher consciousness is required to give us the certainty and clarity we need.

    This introduction, long as it is, seemed to me necessary in order to make clear the nature of our subject. When we must deal with problems, we instinctively resist trying the way that leads through obscurity and darkness. We wish to hear only of unequivocal results, and completely forget that these results can only be brought about when we have ventured into and emerged again from the darkness. But to penetrate the darkness we must summon all the powers of enlightenment that consciousness can offer; as I have already said, we must even indulge in speculations. For in treating the problems of psychic life we perpetually stumble upon questions of principle belonging to the private domains of the most heterogeneous branches of knowledge. We disturb and anger the theologian no less than the philosopher, the physician no less than the educator; we even grope about in the field of the biologist and of the historian. This extravagant behaviour is due not to arrogance but to the circumstance that man’s psyche is a unique combination of factors which are at the same time the special subjects of far-reaching lines of research. For it is out of himself and out of his peculiar constitution that man has produced his sciences. They are symptoms of his psyche.

    If, therefore, we ask ourselves the unavoidable question, “Why does man, in obvious contrast to the animal world, have problems at all?” we run into that inextricable tangle of thoughts which many thousands of incisive minds have woven in the course of the centuries. I shall not perform the labours of a Sisyphus upon this masterpiece of confusion, but will try to present quite simply my contribution toward man’s attempt to answer this basic question.

    There are no problems without consciousness. We must therefore put the question in another way and ask, “How does consciousness arise in the first place?” Nobody can say with certainty; but we can observe small children in the process of becoming conscious. Every parent can see it if he pays attention. And what we see is this: when the child recognizes someone or something— when he “knows” a person or a thing—then we feel that the child has consciousness. That, no doubt, is also why in Paradise it was the tree of knowledge which bore such fateful fruit.

    But what is recognition or “knowledge” in this sense? We speak of “knowing” something when we succeed in linking a new perception to an already existing context, in such a way that we hold in consciousness not only the perception but parts of this context as well. “Knowing” is based, therefore, upon the perceived connection between psychic contents. We can have no knowledge of a content that is not connected with anything, and we cannot even be conscious of it should our consciousness still be on this low initial level. Accordingly the first stage of consciousness which we can observe consists in the mere connection between two or more psychic contents. At this level, consciousness is merely sporadic, being limited to the perception of a few connections, and the content is not remembered later on. It is a fact that in the early years of life there is no continuous memory; at most there are islands of consciousness which are like single lamps or lighted objects in the far-flung darkness. But these islands of memory are not the same as those earliest connections which are merely perceived: they contain a new, very important series of contents belonging to the perceiving subject himself, the so-called ego. This series, like the initial series of contents, is at first merely perceived, and for this reason the child logically begins by speaking of itself objectively, in the third person. Only later, when the ego-contents—the so-called ego-complex—have acquired an energy of their own (very likely as a result of training and practice) does the feeling of subjectivity or “I-ness” arise. This may well be the moment when the child begins to speak of itself in the first person. The continuity of memory probably begins at this stage. Essentially, therefore, it would be a continuity of ego-memories.

    In the childish stage of consciousness there are as yet no problems; nothing depends upon the subject, for the child itself is still wholly dependent on its parents. It is as though it were not yet completely born, but were still enclosed in the psychic atmosphere of its parents. Psychic birth, and with it the conscious differentiation from the parents, normally takes place only at puberty, with the eruption of sexuality. The physiological change is attended by a psychic revolution. For the various bodily manifestations give such an emphasis to the ego that it often asserts itself without stint or moderation. This is sometimes called “the unbearable age.”

    Until this period is reached the psychic life of the individual is governed largely by instinct, and few or no problems arise. Even when external limitations oppose his subjective impulses, these restraints do not put the individual at variance with himself. He submits to them or circumvents them, remaining quite at one with himself. He does not yet know the state of inner tension induced by a problem. This state only arises when what was an external limitation becomes an inner one; when one impulse is opposed by another. In psychological language we would say: the problematical state, the inner division with oneself, arises when, side by side with the series of ego-contents, a second series of equal intensity comes into being. This second series, because of its energy value, has a functional significance equal to that of the ego-complex; we might call it another, second ego which can on occasion even wrest the leadership from the first. This produces the division with oneself, the state that betokens a problem.

    To recapitulate what we have said: the first stage of consciousness, consisting in merely recognizing or “knowing,” is an anarchic or chaotic state. The second, that of the developed ego-complex, is monarchic or monistic. The third brings another step forward in consciousness, and consists in an awareness of the divided, or dualistic, state.

    And here we come to our real theme—the problem of the stages of life. First of all we must deal with the period of youth. It extends roughly from the years just after puberty to middle life, which itself begins between the thirty- fifth and fortieth year.

    I might well be asked why I begin with the second stage, as though there were no problems connected with childhood. The complex psychic life of the child is, of course, a problem of the first magnitude to parents, educators, and doctors, but when normal the child has no real problems of its own. It is only the adult human being who can have doubts about himself and be at variance with himself.

    We are all familiar with the sources of the problems that arise in the period of youth. For most people it is the demands of life which harshly put an end to the dream of childhood. If the individual is sufficiently well prepared, the transition to a profession or career can take place smoothly. But if he clings to illusions that are contrary to reality, then problems will surely arise. No one can take the step into life without making certain assumptions, and occasionally these assumptions are false—that is, they do not fit the conditions into which one is thrown. Often it is a question of exaggerated expectations, underestimation of difficulties, unjustified optimism, or a negative attitude. One could compile quite a list of the false assumptions that give rise to the first conscious problems.

    But it is not always the contradiction between subjective assumptions and external facts that gives rise to problems; it may just as often be inner, psychic difficulties. They may exist even when things run smoothly in the outside world. Very often it is the disturbance of psychic equilibrium caused by the sexual instinct; equally often it is the feeling of inferiority which springs from an unbearable sensitivity. These inner conflicts may exist even when adaptation to the outer world has been achieved without apparent effort. It even seems as if young people who have had a hard struggle for existence are spared inner problems, while those who for some reason or other have no difficulty with adaptation run into problems of sex or conflicts arising from a sense of inferiority.

    People whose own temperaments offer problems are often neurotic, but it would be a serious misunderstanding to confuse the existence of problems with neurosis. There is a marked difference between the two in that the neurotic is ill because he is unconscious of his problems, while the person with a difficult temperament suffers from his conscious problems without being ill.

    If we try to extract the common and essential factors from the almost inexhaustible variety of individual problems found in the period of youth, we meet in all cases with one particular feature: a more or less patent clinging to the childhood level of consciousness, a resistance to the fateful forces in and around us which would involve us in the world. Something in us wishes to remain a child, to be unconscious or, at most, conscious only of the ego; to reject everything strange, or else subject it to our will; to do nothing, or else indulge our own craving for pleasure or power. In all this there is something of the inertia of matter; it is a persistence in the previous state whose range of consciousness is smaller, narrower, and more egoistic than that of the dualistic phase. For here the individual is faced with the necessity of recognizing and accepting what is different and strange as a part of his own life, as a kind of “also-I.”

    The essential feature of the dualistic phase is the widening of the horizon of life, and it is this that is so vigorously resisted. To be sure, this expansion—or diastole, as Goethe called it—had started long before this. It begins at birth, when the child abandons the narrow confinement of the mother’s body; and from then on it steadily increases until it reaches a climax in the problematical state, when the individual begins to struggle against it.

    What would happen to him if he simply changed himself into that foreign-seeming “also-I” and allowed the earlier ego to vanish into the past? We might suppose this to be a quite practical course. The very aim of religious education, from the exhortation to put off the old Adam right back to the rebirth rituals of primitive races, is to transform the human being into the new, future man, and to allow the old to die away.

    Psychology teaches us that, in a certain sense, there is nothing in the psyche that is old; nothing that can really, finally die away. Even Paul was left with a thorn in the flesh. Whoever protects himself against what is new and strange and regresses to the past falls into the same neurotic condition as the man who identifies himself with the new and runs away from the past. The only difference is that the one has estranged himself from the past and the other from the future. In principle both are doing the same thing: they are reinforcing their narrow range of consciousness instead of shattering it in the tension of opposites and building up a state of wider and higher consciousness.

    This outcome would be ideal if it could be brought about in the second stage of life—but there’s the rub. For one thing, nature cares nothing whatsoever about a higher level of consciousness: quite the contrary. And then society does not value these feats of the psyche very highly: its prizes are always given for achievement and not for personality, the latter being rewarded for the most part posthumously. These facts compel us towards a particular solution: we are forced to limit ourselves to the attainable, and to differentiate particular aptitudes in which the socially effective individual discovers his true self.

    Achievement, usefulness and so forth are the ideals that seem to point the way out of the confusions of the problematical state. They are the lodestars that guide us in the adventure of broadening and consolidating our physical existence; they help us to strike our roots in the world, but they cannot guide us in the development of that wider consciousness to which we give the name of culture. In the period of youth, however, this course is the normal one and in all circumstances preferable to merely tossing about in a welter of problems.

    The dilemma is often solved, therefore, in this way: whatever is given to us by the past is adapted to the possibilities and demands of the future. We limit ourselves to the attainable, and this means renouncing all our other psychic potentialities. One man loses a valuable piece of his past, another a valuable piece of his future. Everyone can call to mind friends or schoolmates who were promising and idealistic youngsters, but who, when we meet them again years later, seem to have grown dry and cramped in a narrow mould. These are examples of the solution mentioned above.

    The serious problems in life, however, are never fully solved. If ever they should appear to be so it is a sure sign that something has been lost. The meaning and purpose of a problem seem to lie not in its solution but in our working at it incessantly. This alone preserves us from stultification and petrifaction. So also the solution of the problems of youth by restricting ourselves to the attainable is only temporarily valid and not lasting in a deeper sense. Of course, to win for oneself a place in society and to transform one’s nature so that it is more or less fitted to this kind of existence is in all cases a considerable achievement. It is a fight waged within oneself as well as outside, comparable to the struggle of the child for an ego. That struggle is for the most part unobserved because it happens in the dark; but when we see how stubbornly childish illusions and assumptions and egoistic habits are still clung to in later years we can gain some idea of the energies that were needed to form them. And so it is with the ideals, convictions, guiding ideas and attitudes which in the period of youth lead us out into life, for which we struggle, suffer, and win victories: they grow together with our own being, we apparently change into them, we seek to perpetuate them indefinitely and as a matter of course, just as the young person asserts his ego in spite of the world and often in spite of himself.

    The nearer we approach to the middle of life, and the better we have succeeded in entrenching ourselves in our personal attitudes and social positions, the more it appears as if we had discovered the right course and the right ideals and principles of behaviour. For this reason we suppose them to be eternally valid, and make a virtue of unchangeably clinging to them. We overlook the essential fact that the social goal is attained only at the cost of a diminution of personality. Many—far too many—aspects of life which should also have been experienced lie in the lumber-room among dusty memories; but sometimes, too, they are glowing coals under grey ashes.

    Statistics show a rise in the frequency of mental depressions in men about forty. In women the neurotic difficulties generally begin somewhat earlier. We see that in this phase of life—between thirty-five and forty—an important change in the human psyche is in preparation. At first it is not a conscious and striking change; it is rather a matter of indirect signs of a change which seems to take its rise in the unconscious. Often it is something like a slow change in a person’s character; in another case certain traits may come to light which had disappeared since childhood; or again, one’s previous inclinations and interests begin to weaken and others take their place. Conversely—and this happens very frequently—one’s cherished convictions and principles, especially the moral ones, begin to harden and to grow increasingly rigid until, somewhere around the age of fifty, a period of intolerance and fanaticism is reached. It is as if the existence of these principles were endangered and it were therefore necessary to emphasize them all the more.

    The wine of youth does not always clear with advancing years; sometimes it grows turbid. All the phenomena mentioned above can best be seen in rather one-sided people, turning up sometimes sooner and sometimes later. Their appearance, it seems to me, is often delayed by the fact that the parents of the person in question are still alive. It is then as if the period of youth were being unduly drawn out. I have seen this especially in the case of men whose fathers were long-lived. The death of the father then has the effect of a precipitate and almost catastrophic ripening.

    I know of a pious man who was a churchwarden and who, from the age of forty onward, showed a growing and finally unbearable intolerance in matters of morality and religion. At the same time his moods grew visibly worse. At last he was nothing more than a darkly lowering pillar of the Church. In this way he got along until the age of fifty-five, when suddenly, sitting up in bed in the middle of the night, he said to his wife: “Now at last I’ve got it! I’m just a plain rascal.” Nor did this realization remain without results. He spent his declining years in riotous living and squandered a goodly part of his fortune. Obviously quite a likable fellow, capable of both extremes! The very frequent neurotic disturbances of adult years all have one thing in common: they want to carry the psychology of the youthful phase over the threshold of the so-called years of discretion. Who does not know those touching old gentlemen who must always warm up the dish of their student days, who can fan the flame of life only by reminiscences of their heroic youth, but who, for the rest, are stuck in a hopelessly wooden Philistinism? As a rule, to be sure, they have this one merit which it would be wrong to undervalue: they are not neurotic, but only boring and stereotyped. The neurotic is rather a person who can never have things as he would like them in the present, and who can therefore never enjoy the past either.

    As formerly the neurotic could not escape from childhood, so now he cannot part with his youth. He shrinks from the grey thoughts of approaching age, and, feeling the prospect before him unbearable, is always straining to look behind him. Just as the childish person shrinks back from the unknown in the world and in human existence, so the grown man shrinks back from the second half of life. It is as if unknown and dangerous tasks awaited him, or as if he were threatened with sacrifices and losses which he does not wish to accept, or as if his life up to now seemed to him so fair and precious that he could not relinquish it.

    Is it perhaps at bottom the fear of death? That does not seem to me very probable, because as a rule death is still far in the distance and therefore somewhat abstract. Experience shows us, rather, that the basic cause of all the difficulties of this transition is to be found in a deep-seated and peculiar change within the psyche. In order to characterize it I must take for comparison the daily course of the sun—but a sun that is endowed with human feeling and man’s limited consciousness. In the morning it rises from the nocturnal sea of unconsciousness and looks upon the wide, bright world which lies before it in an expanse that steadily widens the higher it climbs in the firmament. In this extension of its field of action caused by its own rising, the sun will discover its significance; it will see the attainment of the greatest possible height, and the widest possible dissemination of its blessings, as its goal. In this conviction the sun pursues its course to the unforeseen zenith—unforeseen, because its career is unique and individual, and the culminating point could not be calculated in advance. At the stroke of noon the descent begins. And the descent means the reversal of all the ideals and values that were cherished in the morning. The sun falls into contradiction with itself. It is as though it should draw in its rays instead of emitting them. Light and warmth decline and are at last extinguished.

    All comparisons are lame, but this simile is at least not lamer than others. A French aphorism sums it up with cynical resignation: Si jeunesse savait, si vieillesse pouvait. [If youthfulness (only) knew; if old age (only) could!]

    Fortunately we are not rising and setting suns, for then it would fare badly with our cultural values. But there is something sunlike within us, and to speak of the morning and spring, of the evening and autumn of life is not mere sentimental jargon. We thus give expression to psychological truths and, even more, to physiological facts, for the reversal of the sun at noon changes even bodily characteristics. Especially among southern races one can observe that older women develop deep, rough voices, incipient moustaches, rather hard features and other masculine traits. On the other hand the masculine physique is toned down by feminine features, such as adiposity and softer facial expressions.

    There is an interesting report in the ethnological literature about an Indian warrior chief to whom in middle life the Great Spirit appeared in a dream. The spirit announced to him that from then on he must sit among the women and children, wear women’s clothes, and eat the food of women. He obeyed the dream without suffering a loss of prestige. This vision is a true expression of the psychic revolution of life’s noon, of the beginning of life’s decline. Man’s values, and even his body, do tend to change into their opposites.

    We might compare masculinity and femininity and their psychic components to a definite store of substances of which, in the first half of life, unequal use is made. A man consumes his large supply of masculine substance and has left over only the smaller amount of feminine substance, which must now be put to use. Conversely, the woman allows her hitherto unused supply of masculinity to become active.

    This change is even more noticeable in the psychic realm than in the physical. How often it happens that a man of forty-five or fifty winds up his business, and the wife then dons the trousers and opens a little shop where he perhaps performs the duties of a handyman. There are many women who only awaken to social responsibility and to social consciousness after their fortieth year. In modern business life, especially in America, nervous breakdowns in the forties are a very common occurrence. If one examines the victims one finds that what has broken down is the masculine style of life which held the field up to now, and that what is left over is an effeminate man. Contrariwise, one can observe women in these selfsame business spheres who have developed in the second half of life an uncommonly masculine tough-mindedness which thrusts the feelings and the heart aside. Very often these changes are accompanied by all sorts of catastrophes in marriage, for it is not hard to imagine what will happen when the husband discovers his tender feelings and the wife her sharpness of mind.

    The worst of it all is that intelligent and cultivated people live their lives without even knowing of the possibility of such transformations. Wholly unprepared, they embark upon the second half of life. Or are there perhaps colleges for forty-year-olds which prepare them for their coming life and its demands as the ordinary colleges introduce our young people to a knowledge of the world? No, thoroughly unprepared we take the step into the afternoon of life; worse still, we take this step with the false assumption that our truths and ideals will serve us as hitherto. But we cannot live the afternoon of life according to the programme of life’s morning; for what was great in the morning will be little at evening, and what in the morning was true will at evening have become a lie. I have given psychological treatment to too many people of advancing years, and have looked too often into the secret chambers of their souls, not to be moved by this fundamental truth.

    Ageing people should know that their lives are not mounting and expanding, but that an inexorable inner process enforces the contraction of life. For a young person it is almost a sin, or at least a danger, to be too preoccupied with himself: but for the ageing person it is a duty and a necessity to devote serious attention to himself. After having lavished its light upon the world, the sun withdraws its rays in order to illuminate itself. Instead of doing likewise, many old people prefer to be hypochondriacs, ******ds, pedants, applauders of the past or else eternal adolescents—all lamentable substitutes for the illumination of the self, but inevitable consequences of the delusion that the second half of life must be governed by the principles of the first.

    I said just now that we have no schools for forty-year-olds. That is not quite true. Our religions were always such schools in the past, but how many people regard them as such today? How many of us older ones have been brought up in such a school and really prepared for the second half of life, for old age, death and eternity?

    A human being would certainly not grow to be seventy or eighty years old if this longevity had no meaning for the species. The afternoon of human life must also have a significance of its own and cannot be merely a pitiful appendage to life’s morning. The significance of the morning undoubtedly lies in the development of the individual, our entrenchment in the outer world, the propagation of our kind, and the care of our children. This is the obvious purpose of nature. But when this purpose has been attained—and more than attained—shall the earning of money, the extension of conquests, and the expansion of life go steadily on beyond the bounds of all reason and sense? Whoever carries over into the afternoon the law of the morning, or the natural aim, must pay for it with damage to his soul, just as surely as a growing youth who tries to carry over his childish egoism into adult life must pay for this mistake with social failure. Money-making, social achievement, family and posterity are nothing but plain nature, not culture. Culture lies outside the purpose of nature. Could by any chance culture be the meaning and purpose of the second half of life?

    In primitive tribes we observe that the old people are almost always the guardians of the mysteries and the laws, and it is in these that the cultural heritage of the tribe is expressed. How does the matter stand with us? Where is the wisdom of our old people, where are their precious secrets and their visions? For the most part our old people try to compete with the young. In the United States it is almost an ideal for a father to be the brother of his sons, and for the mother to be if possible the younger sister of her daughter.

    I do not know how much of this confusion is a reaction against an earlier exaggeration of the dignity of age, and how much is to be charged to false ideals. These undoubtedly exist, and the goal of those who hold them lies behind, and not ahead. Therefore they are always striving to turn back. We have to grant these people that it is hard to see what other goal the second half of life can offer than the well-known aims of the first. Expansion of life, usefulness, efficiency, the cutting of a figure in society, the shrewd steering of offspring into suitable marriages and good positions—are not these purposes enough? Unfortunately not enough meaning and purpose for those who see in the approach of old age a mere diminution of life and can feel their earlier ideals only as something faded and worn out. Of course, if these persons had filled up the beaker of life earlier and emptied it to the lees, they would feel quite differently about everything now: they would have kept nothing back, everything that wanted to catch fire would have been consumed, and the quiet of old age would be very welcome to them. But we must not forget that only a very few people are artists in life: that the art of life is the most distinguished and rarest of all the arts. Who ever succeeded in draining the whole cup with grace? So for many people all too much unlived life remains over— sometimes potentialities which they could never have lived with the best of wills, so that they approach the threshold of old age with unsatisfied demands which inevitably turn their glances backwards.

    It is particularly fatal for such people to look back. For them a prospect and a goal in the future are absolutely necessary. That is why all great religions hold out the promise of a life beyond, of a supramundane goal which makes it possible for mortal man to live the second half of life with as much purpose and aim as the first. For the man of today the expansion of life and its culmination are plausible goals, but the idea of life after death seems to him questionable or beyond belief. Life’s cessation, that is, death, can only be accepted as a reasonable goal either when existence is so wretched that we are only too glad for it to end, or when we are convinced that the sun strives to its setting ‘‘to illuminate distant races” with the same logical consistency it showed in rising to the zenith. But to believe has become such a difficult art today that it is beyond the capacity of most people, particularly the educated part of humanity. They have become too accustomed to the thought that, with regard to immortality and such questions, there are innumerable contradictory opinions and no convincing proofs. And since “science” is the catchword that seems to carry the weight of absolute conviction in the contemporary world, we ask for “scientific” proofs. But educated people who can think know very well that proof of this kind is a philosophical impossibility. We simply cannot know anything whatever about such things.

    May I remark that for the same reasons we cannot know, either, whether something does happen to a person after death? No answer of any kind is permissible, either for or against. We simply have no definite scientific knowledge about it one way or the other, and are therefore in the same position as when se ask whether the planet Mars is inhabited or not. And the inhabitants of Mars, if there are any, are certainly not concerned whether we affirm or deny their existence. They may exist or they may not. And that is how it stands with so-called immortality—with which we may shelve the problem.

    But here my medical conscience awakens and urges me to say a word which has an important hearing on this question. I have observed that a life directed to an aim is in general better, richer, and healthier than an aimless one, and that it is better to go forwards with the stream of time than backwards against it. To the psychotherapist an old man who cannot bid farewell to life appears as feeble and sickly as a young man who is unable to embrace it. And as a matter of fact, it is in many cases a question of the selfsame childish greediness, the same fear, the same defiance and wilfulness in the one as in the other. As a doctor I am convinced that it is hygienic—if may use the word—to discover in death a goal towards which one can strive, and that shrinking away from it is something unhealthy and abnormal which robs the second half of life of its purpose. I therefore consider that all religions with a supramundane goal are eminently reasonable from the point of view of psychic hygiene. When I live in a house which I know will fall about my head within the next two weeks, all my vital functions will be impaired by this thought; but if on the contrary I feel myself to be safe, I can dwell there in a normal and comfortable way. From the standpoint of psychotherapy it would therefore be desirable to think of death as only a transition, as part of a life process whose extent and duration are beyond our knowledge.

    In spite of the fact that the majority of people do not know why the body needs salt, everyone demands it nonetheless because of an instinctive need. It is the same with the things of the psyche. By far the greater portion of mankind have from time immemorial felt the need of believing in a continuance of life. The demands of therapy, therefore, do not lead us into any by paths but down the middle of the highway trodden by humanity. For this reason we are thinking correctly, and in harmony with life, even though we do not understand what we think.

    Do we ever understand what we think? We only understand that kind of thinking which is a mere equation, from which nothing comes out but what we have put in. That is the working of the intellect. But besides that there is a thinking in primordial images, in symbols which are older than the historical man, which are inborn in him from the earliest times, and, eternally living, outlasting all generations, still make up the groundwork of the human psyche. It is only possible to live the fullest life when we are in harmony with these symbols; wisdom is a return to them. It is a question neither of belief nor of knowledge, but of the agreement of our thinking with the primordial images of the unconscious. They are the unthinkable matrices of all other thoughts, no matter what our conscious mind may cogitate. One of these primordial thoughts is the idea of life after death. Science and these primordial images are incommensurables. They are irrational data, a priori conditions of the imagination which are simply there, and whose purpose and justification science can only investigate a posteriori, much as it investigates a function like that of the thyroid gland. Before the nineteenth century the thyroid was regarded as a meaningless organ merely because it was not understood. It would be equally shortsighted of us today to call the primordial images senseless. For me these images are something like psychic organs, and I treat them with the very greatest respect. It happens sometimes that I must say to an older patient: “Your picture of God or your idea of immortality is atrophied, consequently your psychic metabolism is out of gear. The ancient athanasius pharmakon, the medicine of immortality, is more profound and meaningful than we supposed.

    In conclusion I would like to come back for a moment to the comparison with the sun. The one hundred and eighty degrees of the arc of life are divisible into four parts. The first quarter, lying to the east, is childhood, that state in which we are a problem for others but are not yet conscious of any problems of our own. Conscious problems fill out the second and third quarters: while in the last, in extreme old age, we descend again into that condition where, regardless of our state of consciousness, we once more become something of a problem for others. Childhood and extreme old age are, of course, utterly different, and yet they have one thing in common: submersion in unconscious psychic happenings. Since the mind of a child grows out of the unconscious its psychic processes, though not easily accessible, are not as difficult to discern as those of a very old person who is sinking again into the unconscious, and who progressively vanishes within it. Childhood and old age are the stages of life without any conscious problems, for which reason I have not taken them into consideration here.

    i. From The Structure and Dynamics of the Psyche. Collected Works, Vol. 8, pars. 749–795. [Originally published as “Die seelichen Probleme der menschlichen Alterstufen,” Neue Zürcher Zeitung, March 14 and 16, 1930. Revised and largely rewritten, it was republished as “Die Lebenswende,” Seelenprobleme der Gegenwart (Psychologische Abhandlunger. III; Zurich, 1983), which version was translated by W. S. Dell and Cary F. Baynes as “The Stages of Life,” Modern Man in Search of a Soul (London and New York, 1933). The present translation by R. F. C. Hull is based on this.—Editors of The Collected Works.] Source: Jung, Carl G. The Portable Jung. Ed. Joseph Campbell. New York: Penguin Books, 1971. 3–22.