The Second Journey

The story through the life stages is complex when you examine the various theories proposed by theorists. Ken Wilbur is the arch-theorist in that he has traced the work of approximately 100 theories in his book Spiritual Psychology. These theories are seen to bear a good deal in common when studied. And further still when you correlate various theories you begin to see a wholistic pattern appearing. However, the simplest variation is described by Carl Jung, Connelly, and Richard Rohr. They simply overlay a story they refer to the first and second journeys of life.

The first journey constitutes the establishment of the ego. We each must develop a certain ego strength to function comfortably in the world for fear of being downtrodden, pushed aside, or too easily intimidated. It is necessary to consolidate a certain amount of ego strength to participate comfortably and positively in the world. Sadly,there are some who pursue an ego-driven life through to the end. They inevitably become disillusioned with an unfulfilled life for once you are set on the ego course you never become satisfied.

The various authors mentioned above, Jung, Connelly and Rohr have each spoken of the Second Journey of life that generally begins around the age of 40 with a wide sample of variations. One has passed through the child, adolescent, and young adult stages then settled in employment and young family life, when questions begin to be asked and maybe life has dished out a series of disappointments.

I plan to use a series of headings to help map a way through the second journey. The second journey provides the difficult but enriching journey toward the accomplishment of life’s purpose. This sadly is avoided by many as they prefer the egotistical pursuit of life. On the other hand the journey can be halted at any stage and one is left short of discovering the ultimate purpose

The second journey is characterised by what is called shadow work. Jung divided the personality into two. The Persona (which refers to the outward-orientated period of building the conscious picture of our personality, the ego-shaped person we are meant to build in the first half of life), and the unconscious realm (that domain of the hidden world of the personality). Shadow work refers to this inner world that we need to reflect upon or confront as we delve into the shadow domain of life.

In reality, the shadow world may begin far earlier if one has been traumatised by illness, maybe divorced parents, or as through the early adult years persistent and prolonged homesickness. Some grow through these years as if wounded and may or may not deal with their situation well. If they have dealt well we are inclined to refer to them as “old souls”. Sadly this is the exception and a degree of trauma if likely to persist well into later life, maybe indefinitely.

The first stage of shadow work is perhaps called the Intuitive-reflective stage. The growing ego is really challenged, particularly evident as one turns from the thirties to forties when life has broadened with family, work, and the general routine of life. One has been overrun with these duties but in a timely way, questions may begin to arise about the purpose of life. With the constant and tiring routine, one wonders will life will ever improve.  Through one’s children, one is confronted with many different cultures all living different lifestyles. The questions are persistent and one can doggedly hold to the superiority of one’s own life think more broadly and welcome the stranger.

The next stage can be termed the period of “generativity’. Life beckons us to offer ourselves for the good of others. We decide to put ourselves out and make a contribution to the community’ or we pull back and live in our own self ways.

The next step is of a major development. We have thought deeply about life and reviewed the many cultures and traditions of life and thought deeply about them to the point of seeing the deep unity of all people. We seek to live non-judgmentally and for one world of goodwill. The opposite is to revert to our tribal origin and throw up our hands claiming it is to hard.

The final stage of development is only for the few to achieve which is the universal vision, whereby one sees the good in all people and is committed to working for the development of this vision.

Each of these stages is accompanied by a deeper delving into one's shadow as we deal with the past traumas, prejudices, and bigotries of our personalities. It is increasingly difficult as we are called by that mysterious inner voice that longs for our wholeness. This is the second journey that brings ultimate satisfaction.