It is curious to see Jung, as a scientist, criticizing the rational mind:

“things have gone rapidly downhill since the Age of Enlightenment, for, once this petty reasoning mind, which cannot endure any paradoxes, is awakened, no sermon on earth can keep it down.” (C.G. Jung, Introduction to the Religious and Psychological Problems of Alchemy, p. 16)

This criticism on the part of Jung arises out of Jung’s unique point of view: he is looking forwards at the same time as he looks backwards. Looking forwards, Jung sees the potential of the rational mind to understand the psyche in ways that were never possible before. Looking backwards, he sees that have lost as much as we’ve gained: The capacity to hold the mystery that religious paradox points at.

For quite a while I was laboring with a “insufficiently cultivated mind” and as sure of myself as possible. I saw religious dogma as “manifestly absurd” therefore completely empty of value. Slowly I was able to accept that religion may have some value, although only for others, not for myself. Over the years, my point of view shifted even further.

I was initially attracted to Western occult traditions as those seemed to embrace the paradox head on. Modern incarnations of these traditions seem to accept the reality of the psyche wholeheartedly and all that comes with that. This seemed to fit my understanding at the time however I was unwilling to completely commit (surrender) to such a drastic path. My rational mind still required a hold on a rational world, safe from paradox.

I found a compromise in Buddhism where I was able to slowly approach this new world. Starting, as I did, in Theravadan Buddhism I was not overwhelmed by religious imagery which allowed me to find my own way in negotiating my relationship with this part of the psyche. Within this framework I started to tackle the “new task”: “to lift this still undeveloped mind step by step to a higher level” and to acquire “at least some inkling of the scope of paradoxical truth.”

I think that today, I may finally have exactly an inkling of the scope of this paradoxical truth. One way that I see this kind of paradox manifesting in my life is in my relationship with meaning. Looking back at this particular exploration I can see the time where I was attracted to one extreme (meaning is all-important) or another (meaning is an illusion). I can also see the resolution of this conflict – accepting the paradox – learning to hold meaning as both important and contingent.

Returning to the larger picture, I believe that rather than having suffered a loss of connection with the soul as part of the Enlightenment, humanity has actually gained the potential for a greater connection than ever before. Being able to step beyond what is conventionally accepted, we are able to see the paradox in its fulness and choose to ignore its existence or engage with it consciously.

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