The “individuation” is the process of breaking away from “participation mystique.” The participation mystique is based on “identity,” an a priori oneness of subject and object, which can be thought of as the ‘unconscious’ itself. The process of individuation is, finally, the separation of subject from object. Then the problem is whether the identity between subject and object disappears when one realizes his whole personality (the self). Jung himself thinks we cannot become conscious of the entire unconsious. So, the identity must remain even in self-realization. We can sublate (aufheben) the inner and outer worlds only through symbolism. Even then we must preserve the distinction between them. However, there ought to be something fundamental that underlies the two worlds. Then the suspicion will arise that symbolism, especially that pertaining to synchronicity, is a movement back to the participation mystique.
I try to prove the individuation is not the work of a single individual, but the dialectical cooperative work of the consciousnesses and the unconscious of “I and thou.” The foundation of this work is the identity, which in clinical psychology is treated as the problem of transference.
In chapter 2, I investigate the union of the self and the “unus mundus,” following Jung’s final line of thought with regard to the question of the identity. I demonstrate, however, that Jung wouldn’t go beyond the psychological framework. Thus, I find the foundation of Jung’s thought in the concept of “numinous” experience and the “world-creating significance of the consciousness”.
