Practical Essentials
At this time in human history the unconscious becomes a problem because the conflict between nature and the ego is at its height. But this does not mean that for modern man a full exploration of the unconscious is necessary for spiritual freedom. This freedom is attainable now, but the unveiling of the unconscious as a special undertaking is a matter of our future evolution and at the present time I do not feel that it should be taken up seriously until the second half of life—a point upon which Jung himself lays particular emphasis.12 It appears that at the middle of life certain people are ready to undertake a task which in terms of evolution will take them a stage beyond the present historical development of civilized man. But this is outside our scope, for here we are concerned with the present rather than the future. This is not to say that there can be no freedom of spirit for young people or for those unready to penetrate the deeper strata of the unconscious. Thus we have to bear in mind always the distinction between the attainment of freedom in regard to present conditions, and the future evolution of human consciousness and its faculties. Just because the unconscious has become a problem in present conditions, our more superficial gods and demons demand immediate attention if we are to be free. But, especially for those who have not reached the middle of life, any deeper exploration is out of time and is looking for a problem where none exists.
For all practical purposes it seems important to concentrate less on exploring and unveiling the inner universe and more on the working relationship between that universe (as it now presents itself) and the conscious ego. The essentials are that the individual should know that an inner universe exists, that he should have some idea of its general character, and that he should be ready to assimilate and accept it as and when it makes itself felt. Only harm can result in most cases from digging up its contents for the sake of spiritual development. In other words, when your gods and demons present themselves in emotions, moods, and the like, recognize that they are gods and demons, that they have a life of their own, and that you cannot just will them out of the way with impunity. In ordinary conditions there is no need to make a special search for the powers of the unknown psyche; they will come of their own accord, and they will be enough of a problem then without looking for more. But when they do come they have to be received, for their power over us is proportionate to the power we use against them.
We have mentioned three essentials in understanding and coming to terms with the inner universe: the knowledge of its existence, the understanding of its general character, and the capacity to accept it. These must be considered in more detail, and from the practical standpoint. Many people have no feeling at all of an unconscious mind, much less of an inner universe; others believe intellectually in its existence, but have no experience of it. It is important at the start not to have a misleading conception of it; the unconscious has, so far as we know, no definite location and is not strictly speaking a thing. It is rather a process. The internal universe is not actually located inside the human being; it is, as it were, the relationship between impersonal, natural forces and the unconscious processes of the mind. There is probably no real difference between the internal and external universes; it may be more correct to say that the same universe affects us in two different ways—physically and mentally. In both ways we are unconscious of the greater part of these influences. Thus, if we follow the physical body to its origins, we are led to the universe; the same is true when mental processes are traced to their source, and we find that the connection is both historical and immediate. It is historical as mental heredity, and immediate as mental vitality, for all life is ultimately derived from the mysterious, universal energy that vibrates in the electron.
These, however, are metaphysical considerations, and the psychologist must think in terms of experience. Anyone who is at all aware of himself knows at least something of his many souls, of the deep instinctual and emotional urges which to some extent govern his life. It matters not whether we call them mental or physical; these are only words to describe mysteries whose behavior we know but of whose substance we are utterly ignorant. But our deep urges have undoubtedly a power of their own which, in the long run, is beyond conscious control. No one, for instance, can absolutely stifle the sexual instinct, and however much you may wish to economize by doing without food, your whole being will demand to eat by afflicting you with a savage hunger. It is, for instance, quite beyond our power to control the sex of an unborn child; this matter is wholly in the charge of unconscious factors, as are also the digestion of food and the circulation of the blood. In like manner there are aspects of our psychological life which function instinctively and beyond conscious control.
The Technique of Acceptance
If you sit still for a while, completely relaxed, and let your thoughts run on, let your mind think of whatever it likes, without interfering, without making suggestions, and without raising any kind of obstacle to the free flow of thought, you will soon discover that mental processes have a life of their own. They will call one another to the surface of consciousness by association, and if you raise no barriers, you will soon find yourself thinking all manner of things both fantastic and terrible which you ordinarily keep out of consciousness. Over a period of time this exercise will show you that you have in yourself the potentiality of countless different beings—the animal, the demon, the satyr, the thief, the murderer—so that in time you will be able to feel that no aspect of human life is strange to you—humani nihil a me alienum puto. In the ordinary way consciousness is forever interfering with the waters of the mind, which are dark and turbulent, concealing the depths. But when, for a while, you let them take care of themselves the mud settles and with growing clarity you see the foundations of life and all the denizens of the deep. You may see other things as well. “Two men looked into a pond. Said the one: ‘I see a quantity of mud, a shoe, and an old can.’ Said the other: ‘I see all these, but I also see the glorious reflection of the sky.’” For the unconscious is not, as some imagine, a mental refuse-pit; it is simply unfettered nature, demonic and divine, painful and pleasant, hideous and lovely, cruel and compassionate, destructive and creative. It is the source of heroism, love, and inspiration as well as of fear, hatred, and crime. Indeed, it is as if we carried inside of us an exact duplicate of the world we see around us, for the world is a mirror of the soul, and the soul a mirror of the world. Therefore when you learn to feel the unconscious you begin to understand not only yourself but others as well, and when you look upon human crime and stupidity, you can say with real feeling, “There but for the Grace of God go I.”