{"id":10438,"date":"2025-04-09T15:39:41","date_gmt":"2025-04-09T19:39:41","guid":{"rendered":"http:\/\/parmaks.com\/Resources\/carl-jung-on-creativity-the-marginalian\/"},"modified":"2025-04-09T15:39:41","modified_gmt":"2025-04-09T19:39:41","slug":"carl-jung-on-creativity-the-marginalian","status":"publish","type":"post","link":"https:\/\/parmaks.com\/Resources\/carl-jung-on-creativity-the-marginalian\/","title":{"rendered":"Carl Jung on Creativity \u2013 The Marginalian"},"content":{"rendered":"

\"Profit<\/a>
\n<\/p>\n

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\"Carl<\/a><\/p>\n

The question of what it takes to create \u2014 to make something of beauty and substance that touches other lives across space and time \u2014 is one of the deepest, oldest questions, perhaps because the answer to it is so unbearably simple: everything. We bring everything we are and everything we have lived to every smallest creative act \u2014 every experience, every dream, every memory, every unremembered impression, every unconsciously absorbed influence. The great bewilderment is that we can only access a fraction of our own everythingness \u2014 most of it dwells in the recesses of the mind and the psyche, below the level of our surface awareness. Creativity is the periscope through which the unconscious looks out onto the world and renders what it sees. The rendering is what we call art, and it is as much a picture of the seer as of the seen. <\/p>\n

In the middle of the world\u2019s most destructive war, Carl Jung<\/a> took up this elemental mystery of the creative spirit in a chapter of his 1939 book Modern Man in Search of a Soul<\/em><\/strong><\/a> (public library<\/em><\/a>).<\/p>\n

Living in that liminal epoch between the age of mysticism, when creativity was considered a divine gift superintended by muses and shamans, and the age of science, which aimed its forceps and fMRIs at regions of the brain hoping to locate the mind and microscopize the soul, Jung believed that \u201cthe human psyche is the womb of all the sciences and arts,\u201d that the unconscious is \u201cthe necessary undercurrent of all creativity,\u201d and that to understand how a work of art comes into being is to behold \u201cthe warp and weft of the mind in all its amazing intricacy.\u201d Though rigorous and systematic in his approach, he was never seduced by the reductionism science often tends toward, including his own young science of psychology, once writing to a colleague: <\/p>\n

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The creative imagination is the only primordial phenomenon accessible to us, the real Ground of the psyche, the only immediate reality\u2026 All other realities are derived from and indirectly revealed by it, actually with the artificial aid named science.<\/p>\n<\/blockquote>\n

<\/a>
Carl Jung<\/figcaption><\/figure>\n

Long before psychologist Jerome Bruner itemized the six pillars of creativity<\/a> and neurologist Oliver Sacks contemplated its three essential elements<\/a>, Jung foregrounds his perspective with a lucid caveat about the limitations of reason in comprehending the unconscious. In a sentiment evocative of Virginia Woolf\u2019s astute observation that \u201cone can\u2019t write directly about the soul [because] looked at, it vanishes,\u201d<\/a> Jung writes:<\/p>\n

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The creative aspect of life, which finds its clearest expression in art, baffles all attempts at rational formation. Any reaction to stimulus may be causally explained; but the creative act, which is the absolute antithesis of mere reaction, will forever elude the human understanding. It can only be described in its manifestations; it can be obscurely sensed, but never wholly grasped.<\/p>\n<\/blockquote>\n

Jung approaches this acausal mystery of creativity by delineating two distinct modes of creation \u2014 the psychological and the visionary \u2014 each drawing on different aspects of existence and making different demands on us. He considers the first:<\/p>\n

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The psychological mode deals with materials drawn from the realm of human consciousness \u2014 for instance, with the lessons of life, with emotional shocks, the experience of passion and the crises of human destiny in general \u2014 all of which go to make up the conscious life of man, and his feeling life in particular. This material is psychically assimilated by the poet, raised from the commonplace to the level of poetic experience, and given an expression which forces the reader to greater clarity and depth of human insight by bringing fully into his consciousness what he<\/a> ordinarily evades and overlooks or senses only with a feeling of dull discomfort. The poet\u2019s work is an interpretation and illumination of the contents of consciousness, of the ineluctable experiences of human life with its eternally recurrent sorrow and joy. He leaves nothing over for the psychologist\u2026 Such themes go to make up the lot humankind; they repeat themselves millions of times\u2026 No obscurity whatever surrounds them, for they fully explain themselves.<\/p>\n<\/blockquote>\n

Jung contrasts this with the visionary mode of creation, in which the conditions are reversed:<\/p>\n

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[In the visionary mode] the experience that furnishes the material for artistic expression is no longer familiar. It is a strange something that derives its existence from the hinterland of man\u2019s mind \u2014 that suggests the abyss of time separating us from pre-human ages, or evokes a super-human world of contrasting light and darkness. It is a primordial experience which surpasses man\u2019s understanding, and to which he is therefore in danger of succumbing. The value and the force of the experience are given by its enormity. It arises form timeless depths\u2026 that in every way exceed the grasp of human feeling and comprehension [which] makes quite other demands upon the powers of the artist than do the experiences of the foreground of life. These never rend the curtain that veils the cosmos; they never transcend the bounds of the humanly possible, and for this reason are readily shaped to the demands of art, no matter how great a shock to the individual they may be. But the primordial experiences rend from top to bottom the curtain upon which is painted the picture of an ordered world, and allow a glimpse into the unfathomed abyss of what has not yet become.<\/p>\n<\/blockquote>\n

<\/a>
One of Antoine de Saint-Exup\u00e9ry\u2019s original watercolors for The Little Prince<\/em><\/a><\/figcaption><\/figure>\n

While the psychological mode reflects and reckons with the realities of everyday life, the visionary mode is closer to the realm of dreams<\/a>, which Jung considered \u201ceclipses of consciousness\u201d \u2014 those bewilderments that confuse our sense of reality and beckon interpretation, the way a great poem might, effecting \u201cthe frightening revelation of abysses that defy the human understanding.\u201d He writes:<\/p>\n

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In dealing with the psychological mode of artistic creation, we never need ask ourselves what the material consists of or what it means. But this question forces itself upon us as soon as we come to the visionary mode of creation. We are astonished, taken aback, confused, put on our guard or even disgusted \u2014 and we demand commentaries and explanations. We are reminded in nothing of everyday, human life, but rather of dreams, nighttime fears and dark recesses of the mind that we sometimes sense with misgiving.<\/p>\n

[\u2026]<\/p>\n

A great work of art is like a dream; for all its apparent obviousness it does not explain itself and is never unequivocal. A dream never says: \u201cYou ought,\u201d or: \u201cThis is the truth.\u201d It presents an image in much the same way as nature allows a plant to grow, and we must draw our own conclusions.<\/p>\n<\/blockquote>\n

<\/a>
Illustration by Tom Seidmann-Freud from David the Dreamer: His Book of Dreams<\/em><\/a>, 1922.<\/figcaption><\/figure>\n

The psychological mode of creation concerns itself with an overt rendering of human emotion as we know it and experience it, but the visionary reaches beyond the horizon of our self-knowledge<\/a> and into those depths that only the tendrils of our intuitions<\/a> every touch. Because what we find there may so alarm us, may so contradict our conscious self-image, we tend to doubt our discoveries and retreat behind \u201cthe armor of reason\u201d to dismiss them. Jung writes:<\/p>\n

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Human passion falls within the sphere of conscious experience, while the subject of the vision lies beyond it. Through our feelings we experience the known, but our intuitions point to things that are unknown and hidden \u2014 that by their very nature are secret. If ever they become conscious, they are intentionally kept back and concealed, for which reason they have been regarded from earlier times as mysterious, uncanny, and deceptive.<\/p>\n<\/blockquote>\n

Holding up the poet in that Baldwinian sense (\u201cThe poets (by which I mean all artists),\u201d Baldwin wrote<\/a>, \u201care finally the only people who know the truth about us. Soldiers don\u2019t. Statesmen don\u2019t\u2026 Only poets.\u201d), Jung adds:<\/p>\n

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In our midst, the poet now and then catches sight of the figures that people the night-world \u2014 the spirits, demons and gods. He knows that a purposiveness out-reaching human ends is the life-giving secret for man; he has a presentiment of incomprehensible happenings in the pleroma.<\/p>\n<\/blockquote>\n

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Art from An Almanac of Birds: 100 Divinations for Uncertain Days<\/em><\/a>, also available as a stand-alone print<\/a>.<\/figcaption><\/figure>\n

It is not only great artists, he observes, who can access those hidden places but also \u201cthe seers, prophets, leaders and enlighteners.\u201d A year after science split the atom and a century before it began intimating that consciousness may be as old as the universe and fundamental to it<\/a>, Jung writes:<\/p>\n

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Is there something more purposeful than electrons? Do we delude ourselves in thinking that we possess and command our own souls? And is that which science calls the \u201cpsyche\u201d not merely a question-mark arbitrarily confined within the skull, but rather a door that opens upon the human world from a world beyond, now and again allowing strange and unseizable potencies to act upon man and to remove him, as if upon the wings of the night, from the level of common humanity to that of a more than personal vocation?<\/p>\n<\/blockquote>\n

That more-than-personal aspect of visionary work is what Jung calls \u201cthe collective unconscious.\u201d It is where his views began to radically diverge from those of Freud, who had once been his mentor. Opposing Freud\u2019s conception of creativity as the product of purely personal forces and experiences, particularly traumatic experiences early in life and the subsequent neuroses they produce, Jung came to see such \u201creductive analysis\u201d as \u201cthe most virulent poison imaginable for the attitude of the artist and the creative person in general.\u201d Instead, he insisted that although all artistic creation draws on the personal experience of the artist \u2014 \u201cthe pregnant chaos\u201d inside that defies \u201cour picture of a well-ordered cosmos\u201d \u2014 it is at bottom impersonal because its raw material is the collective unconscious:<\/p>\n

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Great poetry draws its strength from the life of mankind, and we completely miss its meaning if we try to derive it from personal factors. Whenever the collective unconscious becomes a living experience and is brought to bear upon the conscious outlook of an age, this event is a creative act which is of importance to everyone living in that age. A work of art is produced that contains what may truthfully be called a message to generations\u2026 Every period has its bias, its particular prejudice and its psychic ailment. An epoch is like an individual; it has its own limitations of conscious outlook, and therefore requires a compensatory adjustment. This is effected by the collective unconscious in that a poet, a seer or a leader allows himself to be guided by the unexpressed desire of his times and shows the way, by word or deed, to the attainment of that which everyone blindly craves and expects \u2014 whether this attainment results in good or evil, the healing of an epoch or its destruction.<\/p>\n<\/blockquote>\n

The creative person, therefore, is always living with the paradox of being a person and being an impersonal channel for the mystery beyond. Jung writes:<\/p>\n

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Every creative person is a duality or a synthesis of contradictory aptitudes. On the one side he is a human being with a personal life, while on the other side he is an impersonal, creative process\u2026 Art is a kind of innate drive that seizes a human being and makes him its instrument. The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purpose through him. As a human being he may have moods and a will and personal aims, but as an artist he is \u201cman\u201d<\/a> in a higher sense \u2014 he is \u201ccollective man\u201d \u2014 one who carries and shapes the unconscious, psychic life of mankind.<\/p>\n<\/blockquote>\n

\"\"<\/a>
Art by Dorothy Lathrop<\/a>, 1922. (Available as a print<\/a> and as stationery cards<\/a>.)<\/figcaption><\/figure>\n

Although Jung detested the myth of the tortured genius \u2014 he called the idea that suffering is essential for creation \u201ca failure and a bungling,\u201d \u201cpart of the general lunacy of our time\u201d \u2014 he recognized that there is inherent suffering in the creative life itself, for the psyche is sundered by this tension between the personal and the impersonal:<\/p>\n

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The artist\u2019s life cannot be otherwise than full of conflicts, for two forces are at war within him \u2014 on the one hand the common human longing for happiness, satisfaction and security in life, and on the other a ruthless passion for creation which may go so far as to override every personal desire\u2026. A person must pay dearly for the divine gift of creative fire [because] each of us [is] endowed at birth with a certain capital of energy [and] a special ability means a heavy expenditure of energy in a particular direction, with a consequent drain from some other side of life.<\/p>\n

[\u2026]<\/p>\n

Whenever the creative force predominates, human life is ruled and moulded by the unconscious as against the active will, and the conscious ego is swept along on a subterranean current, behind nothing more than a helpless observer.<\/p>\n<\/blockquote>\n

From this arises a sobering antidote to the current moral fashion of renouncing works of art because the artist\u2019s personal life has been found wanting by our current moral standards. Jung writes:<\/p>\n

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The secret of artistic creation and of the effectiveness of art is to be found in a return to\u2026 that level of experience at which it is man who lives, and not the individual, and at which the weal or woe of a single human being does not count, but only human existence. This is why every great work of art is objective and impersonal, but none the less profoundly moves us each and all. And this is also why the personal life of the poet cannot be held essential to but at most a his art \u2014 but at most a help or a hindrance to his creative task.<\/p>\n<\/blockquote>\n

\"\"<\/a>
Illustration by Margaret C. Cook for a rare 1913 edition of Leaves of Grass<\/em><\/a>. (Available as a print<\/a>.)<\/figcaption><\/figure>\n

Jung adapted this chapter on creativity in Modern Man in Search of a Soul<\/em><\/strong><\/a> (public library<\/em><\/a>) from an essay he had published a decade earlier in an obscure journal that had left him feeling defeated by the signal-to-noise ratio of the social media of his time: \u201cThese days the voice of the single individual is almost completely drowned out in the chaos of newspapers and the flood of books,\u201d he had then lamented in a letter to a colleague, not knowing that he himself would become one of the great visionaries to touch the life of humankind for epochs to come \u2014 assurance for all the half-defeated visionaries languishing in some quiet Substack, their voices muffled by the noise of now but bound to bellow into the centuries. <\/p>\n

Couple with a glimpse inside the creative process of great artists<\/a>, then revisit Jung on how to navigate uncertainty<\/a>, Mary Oliver on the \u201cthird self\u201d of the creative life<\/a>, and Gary Snyder on how to harness the creative force<\/a>.<\/p>\n<\/p><\/div>\n

\"Profit<\/a>
<\/p>\n","protected":false},"excerpt":{"rendered":"

The question of what it takes to create \u2014 to make something of beauty and substance that touches other lives across space and time \u2014 […]<\/p>\n","protected":false},"author":1,"featured_media":7014,"comment_status":"","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[],"class_list":["post-10438","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-purpose"],"_links":{"self":[{"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/posts\/10438","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/comments?post=10438"}],"version-history":[{"count":0,"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/posts\/10438\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/media\/7014"}],"wp:attachment":[{"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/media?parent=10438"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/categories?post=10438"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/parmaks.com\/Resources\/wp-json\/wp\/v2\/tags?post=10438"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}