The Process of Individuation:

A Way of Search for Meaning of Life

Lee, Jung-Kee*1)

Introduction
Human life considered as a homogeneous process, (as a development
in each stages with its own peculiarities and distinguishing marks,)
is an age-old view which crops up again and again in the literature
of the West. There are, as the case may be, two, three, four, and
even ten segments or stages into which our life is divided from the
cradle to the grave.
With the rise and development of depth psychology both the genetic-analytical viewpoint of Freud, and the teleological-synthetic viewpoint of Jung attained on the basis of bold pioneer work acquired
a special significance.
It is true that Freuds view was directed exclusively to the fate
of the libido, sexual energy, on which, he maintained, sickness
and health, indeed, the whole life of man, depended and by which
it was formed. Freud traced success or failure in the life of an individual to its instinctual basis and to the state of its development.
He overlooked the paramount importance and independent role
* Professor of The School of Counseling, Seoul Theological University

152 _ Theological Forum Vol. 48 (2007)

of spiritual, creative impulses and needs whose fulfillment is not tied

to any particular age. These and the whole course of life were in
his view determined by the impressions and experiences of childhood.
Thus, later life became as it were an epiphenomenon of childhood
events, having no genuine task of its own.
Jung, on the other hand, directed his attention to the whole of human
existence as such, from its beginning to its end, and endeavored to
reveal from within its aspects as a totality. It can be traced in him
the ideas of a meaningful, hidden life-span with its phase. Jungs
investigations of the life-course as a psychological problem point the
ways and means of inner development and try to realize them systematically in practice.
In other to make clear Jungs position, this can best be done by
giving an account of what he has termed the individuation process
and its phenomenology.
This paper will be traced by the individuation process with reference to the stages of life. It will be an attempt for me to get a
map for lifes journey.

I. The Meaning of Individuation

When Jung speaks of an individuation process that characterizes a
possibility of development immanent in everyone and that culminates
in rounding out the individual into a psychic whole, his conception
is both broader and deeper, since it takes account not only of the
conscious but also of the unconscious components of the psyche in
their delicately balanced and creative interaction with the conscious
mind.

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 153

According to R. Eisler, individuation is defined as the

differentiation of the general, of species into singulars, of existence
into a multiplicity of the individuals.1)

According to Spinoza,
individuation is the determination of the general, a limitation of the
One Being.2)

Based upon those definitions, the individuation means the

breaking up of the general into the particular, into single beings
or individuals, beings or individuals. It is the raison detre of individuals or particulars3)

According to Jung himself, the term, individuation, is translated

as coming to self or self-realization, for it means
becoming an in-dividual, and, in so far as individuality embraces
our innermost, last, and incomparable uniqueness, it also implies becoming ones own self.4)

This meaning manifests itself as the maturation process of the psyche and has as its aim the completion of the personality through the
1)
2)
3)
4)

Quoted in Jolande Jacobi, The Way of Individuation, 144

Ibid., 144
Ibid., 13
Carl Jung, Two Essay on Analytical Psychology, par. 266.

154 _ Theological Forum Vol. 48 (2007)

maximal extension of its field of consciousness. This presupposes the

gradual integration of unconscious contents that are capable of becoming conscious.
The individuation process in the Jungian sense, hence, means
the conscious realization and integration of all the possibilities congenitally present in the individual.5)

II. Two Phases of the Individuation Process

Both variants of the individuation process can be divided into two
main phases containing sub-divisions: that of the first and that of
the second half of life. The first half of life is characterized by expansion of the personality and adaptation to the outer world. The second half of life is characterized by a restriction or reduction which
signifies an adaptation to the inner life.
As Schopenhauer says:
The first forty years of life furnish the text, while the remaining
thirty supply the commentary: without the commentary we are unable
to understand a right true sense and coherence of the text, together
with the moral it contains.6)
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.7)
5) Jacobi, J., ibid., 83
6) Quoted in Jolande Jacobi, 16

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 155

says Jung.
The transition from the first phase of the individuation process to
the second phase is often a time of great difficulty and tension. The
change of life is a conflict between the onset of biological aging,
expressing itself in the psychic functions as well, and the urge and
possibility for further spiritual and psychic development. It is a critical
situation in which one has reached the zenith of life and, suddenly
or gradually as the case may be, one has been confronted with the reality
of the end-death. Often a balance account crisis arises at this point.
The change of life should not be understood only as a shifting
of accent, but also, in the deepest sense of the word change, as
a transformation. The extent, intensity, and duration of this transformation vary from individual to individual. Very often the capacity
for such a transformation does not depend on the objective bigness
or smallness of the personality, but on the extension or reconstruction
of its psychic dimension. It is a question of moving from an egocentered attitude to an ego-transcending one.8)
The transformation can be either sudden or gradual. It can take
place in a short time or require several years. The greater the difference between the initial and the end situation, that is, the greater
the areas of experience encompassed by the transformation, the more
sudden it will be. On the other hand, the smaller this difference is,
the more gradually the transformation will take place. It then has the
character of a slow process of maturation and psychic approfondissement.
The individuation process, in brief, can be described, on the one
hand, as the progressive differentiation of his attitudinal and functional
7) Jung, The Stages of Life, 397.
8) Jacobi, J., 24

156 _ Theological Forum Vol. 48 (2007)

modes of being. On the other hand, it may be referred as the systematic confrontation, step by step, between the ego and the contents
of the unconscious.

III. The First Phase of the Individuation Process

The first phase of the individuation process, corresponding to the
first half of life, is an initiation into outer reality.

9)

In other words,

it means expansion of personality and adaptation to the outer world.

It is, in Jungian sense, concerned with the development of the basic
typological characteristics of the individuals as established by Jung.
Three stages of consciousness and tasks of the first half of life
is to be traced here to understand the first phase of the individuation
process.
A. Three Stages of Consciousness

Jung speaks of three stages of consciousness in the first half of life.

The first stage is an anarchic or chaotic state, the second, the monarchic or monistic state, the third, the divided or dualistic state.10)
(1) Anarchic/ Chaotic state:
It is the stage of arising just glimmerings of consciousness from the
all-embracing unconscious. The individual merely perceives connections between two or more psychic contents, but there is no
9) Welch, J., Spiritual Pilgrims, 87
10) Jung, The Stages of Life, 749

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 157

memory. Consciousness is sporadic. Jung likened it to islands which,

in turn, he likened it to tiny, twinkling lights in a far-flung darkness.
(2) Monarchic/ Monistic state:
An ego is developing in this stage. In other words, those islands of
memory begin to take on a continuity. At first, the ego is merely
observed by the child, and then the child will speak of itself objectively, in the third person. When the child speaks of itself in the
first person it is an indication that the energy of the developing egocomplex is strong enough to give a sense of subjectivity or I-ness.
It consists, primarily, in a continuity of ego-memories.
(3) Divided/ Dualistic state:
When the child arrived at the puberty, he moves out of protective
atmosphere into a problematic world of tensions. Tensions are arising
in the outer world as well as in the inner world. At first a person
may be at variance with her own inner life. Competing impulses catch
the ego in the middle. This is the third stage.
This divided phase has a essential feature of a widening the horizons
of life and the inevitable resulting conflicts. This life seeks expansion,
simultaneously, it is being resisted by something in the psyche which
wishes to remain in a childhood consciousness. The unconscious exerts a sort of inertia. Something in us wants to remain unconscious
or conscious only of the ego and not of any conflicting parts of the
psyche.
In this stage, the young person is aware of inner expectations and
outer limitations. Inner psychic equilibrium is disturbed by inferiority

158 _ Theological Forum Vol. 48 (2007)

feelings, tender sensitivities, and sexual impulses. Consciousness brings

on awareness of opposites and their tensions. This is the problem
which results from consciousness.
B. Three Tasks

In order to adopt to the outer world, certain tasks must be accomplished as ego-consciousness develops.
(1) The Establishment of a Persona:
One of the tasks in the first phase of the individuation process is
the establishment of a persona. A persona is a mask, or a number of
masks, though which the individual relates to the world around. Masks
are a means of adaptation to society and a protection for the psyche.
According to Jung, the persona means that
...segment of the ego which is concerned which relations to the surrounding world. Its task is to build up a relatively stable facade adapted to the demands of present-day civilization. An elastic persona that
fits well belongs to the psychic wardrobe of the adult man, and its
lack or its rigidity is an indication of psychic maldevelopment.11)

A persona as a mask has to be a sensitive balance of a number

of ingrediants. At first, a healthy mask is consisted of expectations
I have for myself. The persona I wear embodies, to some degree,
the view I have of myself, my hopes, my ideals.
11) Jolandi Jacobi, J., 37.

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 159

Secondly, the expectations of others are to be considered. If I am

to expand into the world around me, if I am to fit in and be effective
and accepted, my persona must not be a total surprise or disappointment to others. Others have legitimate expectations of me as I take
my place in the adult world, and these expectations help shape my
persona.
A third is the reality of my personality. My very real possibilities
as a developing individual condition is the formation of a healthy
persona.
A healthy persona has a certain vitality and flexibility. It is an
acknowledgement that I must be responsible and dependable in relating to various situations in life. It demonstrates that I am not neglecting my inner life and the ongoing relationship with that world which
must be nurtured.
(2) The Development of a Main Attitude:
A persona develops as other tasks are accomplished in the first phase
of the individuation process. These tasks are integral to the persona.
One of the tasks is the development of a main attitude in life, either
extroversion or introversion.
These two types of attitudes in relation to the object are distinguished by Jung. The first is oriented by the object, the second
by the subjective impression which the object releases.12) Both types
are inherent in the psychic structure of the individual, but one of
them is congenitally predominant and, by its preferential use, marks
type of character. The other, unused or used only rarely, remains more
12) Ibid., 35

160 _ Theological Forum Vol. 48 (2007)

or less undeveloped and unconscious, but comes to the surface in

a more or less inferior form as soon as the threshold of consciousness
sinks.
(3) The Development of a Predominant Function:
The other task is the development of a predominant function among
the four psychological functions of thinking, feeling, intuition, and
sensation.
Jung has described them as the four modes of apprehension by
which the ego takes in and assimilates the material coming from without and within.
The emergence of a predominant function becomes another primary
task of the first half of life. The second best developed function is
called the auxiliary function. The predominant function and the auxiliary function are both well-established parts of the conscious personality.
The opposite function of the predominant function resides deepest
in the unconscious and is called the inferior function. The recovery
of the inferior function becomes one of the tasks in the second phase
of the individuation process.
Jacobi says,
the development and differentiation of the predominant attitude and
main function as well as of the persona generally go hand in hand
with experiences and conflicts which are indispensable for the maturation of the psyche.13)

13) Ibid., 37

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 161

A strong ego-consciousness with a well developed persona, as it

were, should be the result in the first phase of the individuation
process. Without this result, the second phase of the individuation
process cannot begin. In other words, without a good rooting on the
outer world and a healthy identity, the psychic conditions are not
present for the second phase of the individuation process which presumes a firm base in consciousness for the entry into the unconsciousness.

IV. The Second Phase of the Individuation Process

This phase of the individuation process is the principal concern of
Jungian psychology. This second phase of the individuation process
generally coincides with the neglected unconscious begins in earnest.
In this stage, the psyche spontaneously seeks equilibrium. As certain
poles of personality are developed in consciousness, their opposites
slowly become energized and they seek expression in the personality.
The intensity of the energy in the unconscious begins to disrupt the
apparently settled conscious life. The persona is shaken and the ego
is de-centered.
The breakdown of the persona signals the beginning of the second
phase of the individuation process. The development of the personality
begins with consciousness emerging from the unconscious. In time,
the persona can no longer contain the full personality which is seeking
expression. The glowing coals buried deep in the personality begin
to break into flames. An excessive commitment to the persona brings
about a reaction in the unconscious. The persona begins to break down
or disintegrate. At this point, the transformation begins.
Individuation at this point on the development of personality refers

162 _ Theological Forum Vol. 48 (2007)

to precesses: a psychic differentiation and integration of all the

possibilities.14)
A. A Psychic Differentiation

As Jung pointed out,

The essential thing is to differentiate oneself from these unconscious
contents by personifying them, and at the same time to bring them
into relationship with consciousness. That is the technique for stripping them of their power. It is not too difficult to personify them,
as they always posses a certain degree of autonomy, a separate identity of their own. Their autonomy is a most uncomfortable thing to
reconcile oneself to, and yet the very fact that the unconscious presents itself in that way is the best means of handling it.15)

In other words, individuation refers to a process of psychic

differentiation. The unconscious is attended to so that the neglected
poles of the psyche may be recognized as having an autonomous existence in the unconscious. This differentiation process means that
the individual comes to meet all the persona of the inner world which,
together, are part of the self.
B. Integration of all the Possibilities

Once these parts of the psyche have been brought to awareness and
their independent identity has been recognized, then the second mean14) Welch, J., 96
15) Carl Jung, Memories, Dreams, Reflections, 187

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 163

ing of individuation is a possibility. This meaning refers to the state

of being undivided consciousness. The unconscious is now in communication with and parts of the self seeking expression in conscious
living are now being recognized and integrated. This undivided state
of the psyche allows for the development of a unique personality.
Individuation, writes Jung,
...is the precess by which individual beings are formed and differentiated: in particular, it is the development of the psychological individual as a being distinct from the general, collective psychology.
Individuation, therefore, is a process of differentiation having for its
goal the development of the individual personality.16)

Conclusion
The process of individuation is, in Jungian sense, considered as a
way of searching for meaning of life. In other words, it seems to
me as an attempt to draw a map for lifes journey.
From the perspective of searching for meaning of life, the individuation process represents the step-by-step maturation process of
the human psyche to the point where all its potentialities are
integrated. In that sense, the process of individuation should be highly
evaluated to describe the derail of the lifes map.
Jung has a strong point in that he interpreted the searching for
meaning of life as a process of individuation not the goal which is
striving towards. Jung says,
16) Carl Jung, Psychological Types, 757

164 _ Theological Forum Vol. 48 (2007)

The meaning and purpose of a problem seem to lie not in its solution
but in our working at it incessantly.17)

A weak point is that, however, the individuation process cannot

be grasped in its deepest essence, for it is a part of transformation
that pervades of all creation.
The end.

17) Carl Jung, The Stages of Life, 394

Lee, Jung-Kee The Process of Individuation: A Way of Search for Meaning of Life _ 165

Bibliography
Jacobi, J., The Way of Individuation, N. Y. New American Library, 1967
Jung, C.G., Two Essays on Analytic Psychology, (CW. vol. 7) N.Y.
Pantheon Books,1959
__________., The Stages of Life, (CW. vol. 8)N. Y. Pantheon Books,
1959
__________., Psychological Types, (CW. vol. 6)N. Y. Pantheon Books.
1959
__________., Memories, Dreams, Reflections, N. Y. 1968
Welch, J., Spiritual Pilgrims, N. Y. Paulist Press, 1982