I have now come to terms with the fact that I will never understand Jung completely. His writing is like a sprawl, going in many directions, and Murry Stein in a way affirms the fact that Jung, equally interested in spirituality and mysticism, has left myriad small lamps in the dark alley of the human soul, ever attracting young and curious minds to investigate further. To make sense of his writing is a job in itself.
This is a good primer to start with. Basic theories are explained well, and if there is something I want to take from this book, something which reinforces the central idea in all the Eastern religions, be it Hinduism, Taoism, or Buddhism, it is this passage:
"The infant is at first literally not able to distinguish where it leaves off and where mother begins. The infant's world is highly unified. In this sense the first stage of consciousness anticipates the final stage: ultimate unification of the parts into a whole. At the beginning, however, it is unconscious wholeness, whereas at the end the sense of wholeness is conscious."
Briefly expanded below are the stages of consciousness (please note that the stages are much more complex but I am providing a jist here):
Stage 1. Unconscious wholeness. The infant described above.
Stage 2. The infant becomes aware of certain places where its own physical being collides with outside objects. Recognizes difference between the "self" and the "other". Some objects in the world now are more important than others because they carry projections of libidinal investment. Parents become major early carriers of archetypal projections. "Daddy can do anything!" or "Mother knows everything!"
Stages 3. The shocking realization that one's parents clearly don't know everything and are anything but godlike. At this stage, the world looses much of its naive enchantment. Omnipresence and omnipotence are no longer granted to human beings (parents), but such qualities are projected onto abstract entities such as God, Fate, and Truth. Philosophy and theology become possible. Projections are invested not so much in persons but in principles and symbols and teachings.
Stage 4. The radical extinction of projections, even the theological ones. This leads to the creation of an "empty center", which Jung identifies with modernity. This is the "modern man in search of soul". Humans come to see themselves as cogs in a huge socio-economic machine, and seek meaning. One either settles for moments of pleasure or despair. Gods no longer inhabit the heavens. Values are understood to be manufactured. "Maybes" and "Not sure" take hold over the discourse. While this is an advance of consciousness in a personal sense, it is dangerous for the potential for megalomania, because of the "Anything goes!" attitude. This is Nietzsche's Superman.
Not everyone make it to Stage 4. Societies insist on clinging to Stage 2 and 3 out of fear of the corrosive effects of Stage 4. But it is a real psychological achievement when projections have been removed to this extent. Individuals start taking personal responsibilities for their destinies.
(This stage is similar to what existentialists talk about, especially Sartre's stance on total responsibility and his argument that in man's realization of total freedom comes the fear that there is no one to look after him, that he is responsible for all his actions. He summed it up thus: we are condemned to be free)
Stage 5. Here a person starts merging the conscious and the unconscious. A state similar to the ones Yogis or Buddhists try to attain in the East. In a sense, Jung is theorizing that which cannot be explained when a state of completeness is reached. He goes on to say that higher stages of consciousness are possible, via Kundalini Yoga and the like. In a sense, one gains wider ecological relation between the psyche and the world, so that responsibility of everything around oneself - people, planet, tress, animals - comes as a natural state. One is whole again :-)
Of course, this is still a crude description of the 5 stages worked out from various essays and papers written by Jung.
Jung's idea of synchronicity considers the larger interaction between the psyche and the world. When asked by a student about the boundary of the self Jung has been said to have replied: it is boundless. Isn't it the goal of a meditating Buddhist?
Towards the sunset of his life Jung had turned completely away from the sciences and was charting the territory already walked upon by mystics. His ideas on individuation and the stages of consciousness could easily pass on as a spiritual sermon. And that's where, I believe, his validity ended for hard sciences. I wonder whether recent neurologists make any use of his theories. They might enjoy reading him for the exact same reasons we laypersons do: for the ferocity of his imagination.