“Language, in its origin and essence, is simply a system of signs or symbols that denote real occurrences or their echo in the human soul.” (Carl Jung, para. 13)
In its origin and essence language is a mode of the soul. Jung echoes one of the earliest psychological texts, titled the Psychologia Empirica. Writing in 1732, Christian Wolff says:
“Thinking is an act of the soul whereby it becomes conscious of itself and of other things outside itself” (cited in Jung fn 2).
It is with the soul in mind that we begin our discussion of Jung’s Essay on Two Kinds of Thinking, addressing language from the perspective of the soul. Here, language is an act of the soul, whereby the soul becomes conscious of itself.
At origin, at basis, there is no thought, no language. Something is, but we cannot call it being or non-being, we cannot know it as full or empty. All we can fathom is that it is the ground of life: essential to life, yet unsayable, unspeakable. It, unfathomable, gives birth to soul.
Ground emerges into form, becoming the divine body of life. The divine body is the birth place of soul, the container or vessel for soul. Divinity and soul are first in unity; they are “indistinct” (Para. 23), like a baby in womb.
With time, the soul emerges out of primal unity into differentiation, initiating a process of individuation. The soul aims to become conscious of itself and others outside of itself. The soul seeks to know life, as the divine body of life. Language is a mode of the soul in communion with and about its mother world. Jung says:
“From time immemorial language has been directed outwards and used as a bridge, which has but a single purpose, namely that of communication. So long as we think directedly, we think for and speak to others” (para. 12).
In its emergent form the soul thinks for and speaks to the divine body. Language becomes a bridge between a soul and divine other. The soul realizes itself in dynamic communion: speaking, bridging, linking, and interweaving with the divine body of life.