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Video Description
Carl Jung looked at an anxiety disorder and saw something surprising: not a defect, but a signal. This lecture from Academy of Ideas opens his theory of neurosis, which flips the modern pharmaceutical view on its head. Jung believed the cause of neurotic suffering lies not in the past but in the present — in neglected life tasks that have become inner chains. Anxiety, in this light, is the psyche’s way of telling us our way of life must change. The question is not how to silence the signal, but what it is trying to teach.
Full Video Transcript
I am not altogether pessimistic about neurosis. In many cases, we have to say, thank heaven he could make up his mind to be neurotic.
Neurosis is really an attempt at self-cure. It is an attempt of the self-regulating psychic system to restore the balance.
In no way different from the function of dreams, only rather more forceful and drastic.
Anxiety disorders, or what traditionally have been classified as forms of neuroses,
are so prevalent in the modern world that some suggest we live in an age of anxiety.
But what is causing so many people to suffer from anxiety disorders?
The psychologist Carl Jung spent much of his career trying to answer this question.
Jung’s theory of neurosis, however, is largely overlooked in our day,
where pills are seen as the panacea for virtually all mental ailments.
But Jung’s theory demands our attention because, unlike the pharmaceutical model, which focuses
on symptomatic relief, Jung viewed the neurotic illness as signalling to us that a change
in our way of life is needed.
If we merely mask the symptoms and go on with life as usual, then we impoverish ourself,
losing access to the crucial information that the neurotic illness provides.
We should not try to get rid of a neurosis, wrote Jung, but rather to experience what it means, what it has to teach, what its purpose is.
In this two-part video series, we will provide an overview of Jung’s theory.
In this first video, we are going to explore what anxiety disorders can teach us about our way of life by examining what Jung saw as their root cause.
In part 2, we will discuss how Jung proposed we can’t escape the clutches of our demons in order to return to a more flourishing way of life.
A defining feature of Jung’s theory is that the cause of the neurosis is always to be found in the present.
As he wrote,
In constructing a theory which derives the neurosis from causes in the distant past, we are first and foremost following the tendency of our patient to lure us as far away as possible from the critical present.
It is mainly in the present that the affective causes lie, and here alone are the possibilities of removing them.
Jung was not denying that our neurotic suffering may have started in our childhood,
nor was he overlooking the influence our upbringing has on our psychological development.
Rather, he focused on the present because he believed that what generated the symptoms of the neurosis
was a conflicted way of life in the here and now.
Conflicts may have been present in our childhood, but those conflicts have changed and are no
longer the source of our present suffering.
Or as Jung explained,
It makes no difference that there were already conflicts in childhood, for the conflicts
in childhood are different from the conflict of adults.
Those who have suffered ever since childhood from a chronic neurosis do not suffer now
from the same conflict they suffered from then.
What is the nature of the conflict that leads to the neurosis?
In his essay, The Significance of the Father in the Destiny of the Individual, Jung provides
a quote by the Greek Stoic philosopher, Cleanthes, which helps unravel this mystery.
The fates lead the willing, wrote Cleanthes, but drag the unwilling.
The fates were the three weaving goddesses of Greek mythology who spun the threads of
individual destiny.
Jung did not believe in gods or goddesses determining our fate, but he did believe that
each of us is presented with a series of life tasks, which are not of our choosing, and
so can be conceptualized as our fate.
These tasks are a product of our evolutionary history, our mortal nature, and the culture
in which we live.
Foremost among these is our biological drive to pass on our genes, but others include the
need to achieve psychological independence from our parents, to cultivate a social life,
to contribute to our community, to find a purpose, and eventually to face up to death.
According to Jung, we are naturally driven to accomplish these tasks.
Our instincts, our nature as social animals, the pull of conformity, and our ever-approaching
death all impel us in this direction.
But while we are naturally driven to achieve the tasks of life, we also have a tendency
towards inertia and self-sabotage, or as Jung put it,
We have a mighty dislike of all intentional effort and are addicted to absolute laziness
until circumstances prod us into action.
If we can get the upper hand on our laziness and display the courage to face up to the
tasks of life, then these tasks act as guides, marking the path toward a healthy development.
Fate leads us forward.
But if our laziness and fear get the upper hand, and we neglect the tasks of life, then
they become chains around our neck.
We become the unwilling, in the words of Cleanthes, whom fate drags forward.
The neurotic, according to Jung, is the man or woman who walks among the unwilling, who
has adopted, in other words, a faulty attitude towards the tasks of life.
When treating his patients, Jung emphasized that the problem for the neurotic always lies
with their attitude, achievement of the tasks being of secondary importance.
For life can present us with immense challenges which make it impossible to achieve a certain
task, but this does not destine us to a life of neurotic suffering.
In such cases, acceptance of the situation and a shifting of our energy to another of
life’s tasks is the appropriate reaction.
But usually the obstacles which impede us are not of an insurmountable nature, rather,
what holds us back is a moral incapacity.
We are either too lazy, or we lack the courage to face up to the challenge.
Being impeded in this manner is not unique to the neurotic, as we all face times where
our resolve is tested.
And what is unique to the neurotic is that rather than acknowledging their incapacities,
they choose to deceive themselves and to lay blame solely on the obstacles in their path.
Or as Jung explains,
The neurotic draws back from his life tasks, not because of any real impossibility but
because of an artificial barrier invented by himself.
From this moment on, he suffers from an internal conflict.
Now the realization of his cowardice gets the upper hand, now defiance and pride.
In either case, his energy is engaged in a useless civil war, and the man becomes incapable
of any new enterprise.
His efficiency is reduced, he is not fully adapted, he has become, in a word, neurotic.
In such a conflicted state, our desire to achieve the tasks of life, and all the energy
which impels us in this direction, does not simply disappear.
Rather, it seeks an alternative outlet, or as Jung explains, the energy stored up for
the solution of the task flows back into the old riverbeds. The obsolete systems of the past are
filled up again. In other words, if we cease moving forward in life, we tend to regress to
more immature, or what Jung called infantile, modes of adaption. And this regression in the
response to the conflict is what generates the various symptoms of the neurosis, be it the
pervasive anxiety, phobias, compulsive behaviors, depression, apathy, or obsessive and intrusive thoughts.
But as uncomfortable as such symptoms may be, they serve an important purpose by alerting us to the fact that we are descending down a dangerous life path.
For while we regress psychologically, our physical maturation does not cease,
and a glance in the mirror forever reminds us that we are not keeping pace with the seasons of life in the inexorable march of time.
The longer we exist in this conflicted state, the less adapted we feel, and a vicious cycle
takes over whereby retreat from life leads to regression, and regression heightens resistance
to life. When caught in the grips of a neurosis, we are likely to wonder why we were cursed in
this way. What led us to react to the challenges of life in this inappropriate manner? Jung did
not see a single cause for this incapacity. Rather, each case is unique. For some of us,
it can be blamed on our genes. Certain newborn babies, Jung observed, display a congenital
sensitiveness, which predisposes them to the neurotic attitude later in life. In other cases,
it is a poor upbringing. There are indeed parents, wrote Jung, whose own contradictory nature causes
them to treat their children in so unreasonable a fashion that the children’s illness would appear
to be unavoidable. But for most people, it is an indecipherable combination of genetic and
environmental influences, which is ultimately to blame. Whatever the cause, the crucial question
is how to break the cycle of our neurotic suffering. If we are willing to acknowledge
our conflicted way of life, what can we do to resolve it? In the next video, we will explore
Jung’s ideas regarding this question. As we will see, his prescription did not involve digging
through the events of our childhood, or working through what he called the boring emotional
tangles of the family romance. Rather, Jung maintained that the best way to conquer a
neurosis is through the construction of something new, specifically, a new attitude to life.
We must look forward, not back. For all my respect for history, wrote Jung,
it seems to me that no insight into the past, and no re-experiencing of pathogenic reminiscences,
however powerful it may be, is as effective in freeing man from the grip of the past
as the construction of something new.
No matter what the original circumstances from which they arose,
the neurosis is conditioned and maintained by a wrong attitude which is present all the time,
and which, once it is recognized, must be corrected now.
Source: Academy of Ideas