Once a new level of understanding of reality is reached, the difficulty of transmitting it is precisely that it is something new. What we know as “resistance to change”, or “fear of change”, is nothing more than the result of an education system that does not consider the possibility of new or different points of view on the same problem as an ordinary situation. Our learning is about the internalization of certain more or less logical premises on which any misunderstanding or even revision is ruled out.
A new way of looking at things implies opening the way between a set of old or, at least, previous visions, making it necessary to use an appropriate vocabulary that facilitates the transitions of the case. In this order, the use of neologisms goes beyond giving a name to a newly discovered animal or vegetable, but implies a tremendous capacity for plot synthesis. Here, too, in the words that Jung “gave life” to, one can find that point where technique touches on art, showing how much he studied what he already knew, and how much he added.
To innovate always implies a risk that, in order to be assumed, must be backed up by a degree of self-loyalty towards oneself. That is, in a position where integrity itself is at stake, there is no second person who can endorse or distort the assumed criteria; one is completely alone. This is why Jung’s break with Freud was so terrible, because it meant and symbolized the break between clinging to a limited way of conceiving reality and acquiring an unlimited way of approaching any manifestation of life.
From this security, which is reached not through the repetition of other people’s concepts, but through the experimentation of self-analysis itself, with all the terrifying that this implies, is that Jung was able to adopt positions unthinkable for his time, such as the admission of the existence of the soul, and of religion as something inherent to human beings. It is true that Jung did not run the risk of being burned at the stake for his line of thought, but he was so avant-garde, so visionary, that he could not be more precise in the treatment of his school than of a new testament.
It is fundamental to highlight Jung’s intellectual industriousness, and thus understand that none of the conclusions he reached, that any of the treatments he came to implement with any patient involved any kind of revelation outside of the investigative work. Scholarship, taking it as an example, was not and is not an end in itself, but simply a necessary tool for those who lack that mystical touch, which some privileged people have, to access certain levels of understanding of the human being. And it also shows, in a way, how much self-censorship we have shown, how much we have given in to laziness when it comes to research.