Chapter XIV: The Psychology of the Unconscious Processes216 (4)

So this part was attached to me as part of a transference; that is why it was lacking in her inventory. Therewith we recognize a further important thing. I was confused with (identified with) the artist, and in her unconscious fantasy she is Mrs. X. I was easily able to prove this fact by means of material that had previously been brought to light (sexual fantasies). But I myself then am the obstacle, the crab, that is hindering her from getting across. The state of affairs would be critical if at this particular point we were to limit ourselves to the objective plane of interpretation. What would be the use of my explaining: "But I am not this artist at all, I am not in the least weird as he is, nor am I like an evil magician." That would leave the patient quite unconvinced because she would know as well I do that the projection would continue to exist all the same, and that it is really I who am hindering her further progress. It is at this point that many a treatment has come to a standstill. For there is no other way for the patient here of escaping from the embrace of the unconscious, but for the physician to raise himself to the subjective plane, where he is to be regarded as an image. But an image of what? This is where the greatest difficulty lies. The doctor will say: "An image of something in the patient's unconscious." But the patient may object: "What, am I to suppose myself to be a man, a mysteriously fascinating one to boot, a wicked wizard and a demon? No, I cannot accept that; it is nonsense. I'd sooner believe that you are all that." She is really, so to speak, quite right. It is too preposterous to want to transfer such things to herself. She cannot permit herself to be made into a demon, any more than can the physician. Her eyes flash, a wicked expression appears upon her face, a glimmer of an unknown hate never seen before, something snake-like seeming to creep into her. I am suddenly faced by the possibility of a fatal misunderstanding with her. What is it? Is it disappointed love? Is she offended? Does she feel depreciated? There seems to lurk something of the beast of prey, something really demoniac in her glance. Is she then after all a demon? Or am I myself the beast of prey, the demon, and is this a terrified victim sitting before me, who is trying to defend herself with the brute force of despair against my wicked spells? But either idea must be nonsense, phantastical delusion. What have I come in contact with? What new string is vibrating? But it is only for a passing moment. The expression upon the patient's face becoming quiet again, she says, as if relieved: "It is extraordinary. I feel as if you had touched the point which I could never get over in relation to my friend. It is a horrible feeling, something non-human, wicked, and cruel. I cannot describe how queer this feeling is. At such moments it makes me hate and despise my friend, although I struggle against it with all my might and main."

An explanatory light is thrown upon what has happened by this observation. I have now taken the friend's place. The friendship has been overcome, the ice of repression is broken. The patient has without knowing it entered upon a new phase of her existence. I know that now upon me will fall everything painful and bad in the relation to the friend. So also will whatever was good in it, although in violent conflict with the mysterious unknown quantity X, about which the patient could never get clear. A new phase, therefore, of the transference supervenes, which, however, does not as yet make clearly apparent what the X that is projected upon me consists of.

It is quite certain, that the most troublesome misunderstandings threaten if the patient should stick at this stage of the transference. In that case she will necessarily treat me as she treated her friend; that is the X will continually be somewhere in the air giving rise to misunderstandings. The end would probably be that she would see the evil demon in me, because she is quite unable to accept the fact that she is herself the demon. All insoluble conflicts are brought about in this way. And an insoluble conflict signifies a standstill in life.

Another possibility is, that the patient should disregard the obscure point by applying her old preventative against this new difficulty. That is, she would repress it again, instead of keeping it conscious, which is the necessary and obvious demand of the whole method. Nothing is gained by such repression; on the contrary, the X threatens more from the unconscious where it is considerably more unpleasant.

Whenever such an unacceptable image emerges, one must decide whether at bottom it is destined to represent a human quality or not. "Magician" and "demon" may represent qualities that are described in this particular fashion, in order that they may speedily be recognized as _not human but mythological qualities_. Magician and demon being mythological figures aptly express the unknown "non-human" feelings which had surprised the patient. These attributes are not applicable to a human personality; being as a rule judgments of character _intuitively_ and not critically approved, which are projected upon our fellow-beings, inevitably doing serious injury to human relations.

_Such attributes always indicate that contents of the super-personal or absolute unconscious are being projected._ Neither demons nor wicked magicians are reminiscences of personal experiences, although every one has, of course, at some time or other heard or read of them. Although one has heard of a rattle-snake, it would hardly be appropriate to describe a lizard or a blind-worm as a rattle-snake, simply because one was startled by their rustling. Similarly, one would hardly term a fellow-being a demon, unless some kind of demoniacal influence were closely associated with him. If, however, the demoniacal influence were really part of his personal character, it would show itself everywhere, and then this human being would be a demon, a kind of werwolf. But such an ascription is mythology; in other words, it is from the collective and not from the individual psyche. Inasmuch as through our unconscious we have a share in the historical collective psyche, we naturally dwell unconsciously in a world of werwolves, demons, magicians, etc., these being things which have always affected man most profoundly. We have just as much a part in gods and devils, saviours and criminals. But it would be absurd to want to ascribe to one's personal self the possibilities that are potentially existing in the human unconscious. It is, therefore, essential to make as clear a distinction as possible between the personal and the impersonal assets of our psyche. This is by no means intended to nullify the occasional great effects due to the existence of the contents of the absolute unconscious; but these contents of the collective psyche should be differentiated from those belonging to the individual psyche. For simple-minded people, of course, these things were never separated, the projection of gods, demons, etc., not having been understood as a psychological function were simply accounted concretistical realities. Their projectional character was never perceived. It was only with the advent of the epoch of scepticism that it was realized that the gods did not really exist except as projections. With that the matter was set at rest. But the psychological function corresponding to it was by no means set at rest, for it lapsed into the unconscious and began to poison men with a surplus of libido that had hitherto been invested in the cult of idols or gods. Obviously, the depreciation and repression of such a powerful function as that of religion has serious consequences for the psychology of the individual. The reflux of this libido strengthens the unconscious prodigiously, so that it begins to exercise a powerful compulsory influence upon consciousness and its archaic collective contents. One period of scepticism came to a close with the horrors of the French Revolution. At the present time we are again experiencing an ebullition of the unconscious destructive powers of the collective psyche. The result is an unparalleled general slaughter. That is just what the unconscious was tending towards. This tendency had previously been inordinately strengthened by the rationalism of modern life, which by depreciating everything irrational, caused the function of irrationalism to sink into the unconscious. But the function once in the unconscious will from thence work unceasing havoc, like an incurable disease whose centre cannot be eradicated. For then the individual and the nation alike are compelled to live irrationally, and even to apply their highest idealism and their best wit to make this madness of irrationalism as complete as possible. We see examples of this on a small scale in our patient. She turned from a possibility of life that seemed to her irrational (Mrs. X.) in order to live it in a pathological form, to her own loss, and with an unsuitable object.

There is, indeed, no possible alternative but to acknowledge irrationalism as a psychological function that is necessary and always existent. Its results are not to be taken as concrete realities (that would involve repression), but as _psychological realities_. They are realities because they are _effective_ things, that is, they are _actualities_.

The collective unconscious is the sediment of all the experience of the universe of all time, and is also an image of the universe that has been in process of formation for untold ages. In the course of time certain features have become prominent in this image, the so-called _dominants_. These dominants are the ruling powers, the gods; that is, the representations resulting from dominating laws and principles, from average regularities in the issue of the images that the brain has received as a consequence of secular processes.

In so far as the images formed in the brain are relatively faithful portrayals of psychic happenings they will correspond to their dominants; that is, their general characteristic features, made prominent by the accumulation of similar experiences, will correspond to certain physical fundamental facts that are also universal. Hence it is possible to transfer unconscious images to physical events direct as intuitive ideas; _e.g. ether_ the primeval breath or soul-substance appears in man's conceptions the whole world over; so, too, _energy_, the magic force, which is equally widespread.

On account of their connection with physical things the dominants usually make their appearance as projections, appearing, indeed--if the projections are unconscious--in the persons of the immediate environment, as a rule in the form of abnormal under- or over-valuations, which excite misunderstandings, conflict, infatuations, and various kinds of folly. People say: "He makes a god of So-and-so," or "So-and-so is X.'s _bête noire_." They also give rise to the formation of modern myths, that is, fantastic rumours, suspicions and prejudices.

The dominants of the collective unconscious are therefore extremely important things of significant effect, to which great attention should be paid. They must not be repressed, but must be given most careful consideration. They usually appear as projections, and since projections are only attached where there is some external stimulus, it is very difficult to appraise them aright, on account of the relation of the unconscious images with the object. If some one projects the dominant of "devil" into a fellow-being, this occurs because this other person has something in him that makes the attachment of the devil dominant possible. But that is by no means to say that this person is therefore, so to speak, a devil; on the contrary, he may be a particularly good fellow, but being antipathetic to the one who projects, a "devilish effect" is brought about between the two. This does not mean that the one who projects is a devil, although he must recognize that he too, just as much, has something devilish in him, and has been gulled by it, inasmuch as he projected it; but that does not make him a devil; indeed, he may be just as decent a man as the other. In such a case the appearance of the devil dominant means: the two persons are incompatible (for the moment and for the near future), wherefore the unconscious splits them asunder and holds them apart from each other.

One of the dominants that is almost always met in the analysis of projections of collective unconscious contents is the "magical demon;" it is of preponderating sinister effect. "The Golem," by _Meyrink_, is a good example of this; also the Thibetan wizard in Meyrink's "Fledermäusen," who lets the world-war loose by magic. Obviously Meyrink formed this image independently and freely out of his unconscious, by giving word and picture to a feeling similar to the one that my patient had projected upon me. The dominant of magic also appears in "Zarathustra," whilst in "Faust" it is, so to say, the hero himself.

The picture of this demon is the lowest and most elementary concept of God. It is the dominant of the primitive tribal magic-man, or a singularly gifted personality endowed with magic power. This figure very frequently makes an appearance in my patient's unconscious as a _dark-skinned being of Mongolian type_.

An important step forward has been taken by the recognition of the dominants of the absolute unconscious. The magical or demoniac effect of the fellow-being is made to disappear by the feeling being realised as a definite projection of the absolute unconscious. On the other hand, a completely new and unsuspected task now lies before us: namely, the question in what way the ego should come to terms with this psychological non-ego. Should one rest satisfied with having verified the effective existence of unconscious dominants, leaving the matter to take care of itself?

To leave it at this point would be the means of creating a permanent state of dissociation in the subject, a conflict between the individual psyche and the collective psyche. Upon the one side we should have the differentiated modern ego, whilst upon the other a kind of uncivilized negro representative of a thoroughly primitive state. That would mean that we should have what really does exist, a crust of civilization over a dark-skinned brute; the cleavage would be distinct and demonstrable before our very eyes. But such a dissociation requires immediate synthesis and cultivation of what is undeveloped. There must be a union of these two aspects.

Before entering upon this new question let us first return to the dream from which we started. The discussion has given us a broader understanding of the dream, and especially of an essential part of it, namely, the fear. This fear is a demoniac fear of the dominants of the collective unconscious. We saw that the patient identifies herself with Mrs. X., expressing thereby that she also has some relation to the mysterious artist. It was apparent also that she identified the physician (myself) with the artist; and further that when taken upon the subjective plane, the image of the wizard dominants of the collective unconscious represented me.

All this is covered in the dream by the symbol of the crab which walks backwards. The crab stands for the living content of the unconscious that can by no means be exhausted or rendered inoperative by analysis on the objective plane. But what we were able to do was to _detach the mythological or collective psychological contents from the objects of consciousness, and to consolidate them as psychological realities outside the individual psyche_.

So long as the absolute unconscious and the individual psyche are coupled together without differentiation, no progress can be made, or, as the dream expresses it, no boundary be crossed. If the dreamer does nevertheless prepare to cross the boundary, the unconscious that was hitherto unnoticed becomes animated, seizing her and dragging her down. The dream and its material characterize the absolute unconscious, on the one side as a lower animal living hidden in the depths of the water; and on the other side, as a dangerous disease that can only be cured by a timely operation. To what extent this characterization is appropriate has already been seen. As was pointed out, the animal symbol specially refers to what is _extra_ human, that is super-personal; for the contents of the absolute unconscious are not merely the residue of archaic human functions, but also the residue of functions of the animal ancestry of mankind, whose duration of life was indeed vastly greater than the relatively brief epoch of specifically human existence. If such residues are active, they are apt, as nothing else is, not merely to arrest the progress of development, but also to divert the libido into regressive channels, until the quantity which the absolute unconscious has activated has been absorbed. The energy becomes profitable again after it has been consciously contrasted with the absolute unconscious, a process which enables it to be converted into a valuable source from which to draw. This transference of energy was established by religions in a concretistic manner through cultural communication with the gods (the dominants of the absolute unconscious). But these modes and customs are too much at variance with our intellect and our moral sense for us to be able to declare this solution of the problem as still binding, or even possible. If, on the other hand, we apprehend the images of the unconscious as collective unconscious dominants, therefore as collective-psychological phenomena or functions, this hypothesis is in no way opposed to our intellect and conscience. This solution is rationally acceptable. We have thus gained the possibility of coming to terms with the activated residues of our ancestral history. This mode of settlement makes it possible to traverse the boundary line hitherto limiting us, and is therefore appropriately termed the _transcendental function_, which is synonymous with progressive development to a new attitude. In the dream this development is indicated by the other side of the stream.

The similarity to hero-myths is striking. The typical combat of the hero with the monster (the unconscious content) frequently takes place on the banks of some water; sometimes at a ford. This circumstance is prominent in legends of Red Indians, as, for example, in Longfellow's "Hiawatha." In the decisive battle the hero is swallowed by a monster (_cf._ story of Jonah), as Frobenius[246] has shown by means of extensive material. But inside the monster the hero begins to come to terms with the beast in his own way: whilst the creature swims with him towards the sunrise, he cuts off a valuable piece of the viscera, _e.g._ the heart, by which the monster lived, that is, the valuable energy by which the unconscious was activated. Through this deed he kills the monster, who then drifts to land, where the hero, born anew through the transcendental function (the "night-journey under the sea" of Frobenius), steps forth, often in company with all those beings whom the monster had previously swallowed. This enables the normal state to be restored, as the unconscious having been robbed of its energy no longer occupies a preponderating position. In this way the myth--which is the dream of a people--graphically describes the problem with which our patient is concerned.[247]

The problem of how to come to terms with the absolute unconscious is a question apart. I must content myself here with a general survey of the new theory of the unconscious up to the transcendental function, leaving the presentation of the transcendental function itself to a later work.

X.--THE DEVELOPMENT OF THE TYPES OF INTROVERSION AND EXTROVERSION IN THE ANALYTICAL PROCESS.

The description of the analysis of the unconscious would be incomplete if a word were not said about the question whether this method is equally applicable to the two types. As a matter of fact, both the development and the conception of the unconscious are different for each type. Although making every effort to find out a formulation that shall be as universally valid as possible, we must emphatically impress upon our minds the fact that the two modes of conception of the types are essentially different; a universal formulation that is just, only becomes possible when both standpoints are given equal consideration. I do not conceal from myself the fact that this subject is of less interest to the layman than to the specialist. Nevertheless, certain aspects of the question are of such a general character that the layman should not find the perusal of this last section entirely without interest.

Let us first consider the concept of the unconscious. I have here introduced the unconscious under the conception of a psychological function, namely, the function of the sum of all those psychic contents which do not reach the threshold of consciousness. I have divided the unconscious materials into _personal_--that is to reminiscences attributable to personal experiences, combinations and tendencies--and into _impersonal_ collective contents, that is, those whose contents cannot be attributed to personal experiences.

The contents of the psyche are fundamentally images indicating function on the one hand, and upon the other objects and the world generally. The conscious contains the recent object-images; the personal unconscious, the object-images of the individual past, so far as they have either been forgotten or repressed; whilst the absolute or collective unconscious contains the inherited world-images generally, under the form of primordial images or mythical themes. All psychic images have two sides: the one, being directed towards the object, is as faithful a likeness of the object as possible, framed without any intention or obligation to be anything else. The other side is directed towards the soul, that is towards the psychic function and the laws peculiar to it.

Let us take as an example, a primordial image out of a hero-myth. There is in the West a demon ancestress with a large mouth. The hero creeps into it, and at the same moment a certain little bird sings; the ancient dame shuts her mouth with a bang, and the hero disappears.

The side of the image directed towards the physical object means, the sun goes down in the evening into the mouth of the ocean. At this hour a certain little bird sings (which is an objective fact), and the sun disappears into the depths of the sea.

The side of the image directed towards the soul, that is the _idea_, signifies: The energy contained in consciousness disappears (like the sun in the evening) into the monster of the unconscious.

If we consider the collective-unconscious from the side of the soul or idea, it is something entirely distinct, and it must be differentiated, _abstracted_ from the object, if its contents are to attain the perfection of an idea. If, on the other hand, we consider the collective-unconscious from the side of the physical object, that is as an image of the object, it is weaker and less clear than the object itself, and can only be brought to perfection if it is objectified, that is projected on to the object itself.

As previously explained, there are two types of human psychology that can be clearly distinguished, viz. introversion and extroversion. The introvert is characterised by the thought standpoint; the extrovert by the feeling standpoint. As I showed, they are quite different in their relation to the object: the introvert abstracting from the object and thinking about it, whilst the extrovert goes to the object and feels himself into it. The accent of value lies upon the ego for the introvert, but upon the object for the extrovert. The former's chief concern is the preservation of the ego; that of the latter the preservation of the object. The two types will adopt a different attitude towards the unconscious, namely, the introvert will and must seize the idea-side of the unconscious image; the extrovert, on the other hand, seizing the side of the physical reflection. The introvert will purify as far as possible the idea-side from the "alloy" of the concretistic admixture of the physical image, in order to arrive at the abstract idea; whilst, on the other hand, the extrovert will purify the physical image as far as possible from the "phantastic" admixture of the enveloping ideas. The former, by raising himself to a world of idea, will endeavour to overcome the disturbing influence of the unconscious; whilst the latter will approach the object as near as possible and project the unconscious image into the physical object, thus freeing himself from the grip of the unconscious.

What for the extrovert is a phantastic and disturbing admixture in the unconscious picture, is for the introvert precisely that which has the most value, for it is the germ of the pure idea, and _vice versâ_; what for the introvert are merely concretistical "imperfections," survivals of a physical origin, are for the extrovert a most valuable hint, the bridge by which the unconscious can be united with the object.

This description makes it manifest that the two types go contrary ways in the course of the development of their unconscious, arriving therefore at opposite extremes: the one at the idea, the other at the object of his feeling. The psychological characteristics of the types are eventually pushed to extremes, where according to the enantiodromic law the moment has arrived when in each case the "other" function enters into its fully acknowledged right, that is, feeling in the case of the introvert, and thought in that of the extrovert. The introvert attains the lacking function of autonomous feeling by means of a differentiation and enhancement of his thought; whilst the extrovert, on the other hand, attains his thinking by the way of an increasingly differentiated love. These functions that hitherto were secondary are found at first in the unconscious, gradually reaching consciousness in the course of development. At first they are unconscious functions in a state that is more or less incompatible with consciousness and have the typical qualities of unconscious contents. These qualities are such as are not tolerated in consciousness. The lunatic Schreber[248] says most aptly that the language of God (the unconscious) is a somewhat archaic but vigorous German, of which he gives a few striking examples. As the contrary function that emerges from the unconscious into consciousness differs to such an extent from what appears to be acceptable to consciousness, the necessity arises of a technique for coming to terms with the contrary function. It is impossible to accept the contrary function as it stands, as it always drags extraneous qualities and accompanying circumstances with it from the absolute unconscious. Through the above-described development the extrovert has acquired an adaptation to the object that is absolutely real and free from all phantasies; he will therefore be able to turn his attention towards the "alloy" which for the introvert was the valuable germ of idea. From this he will then develop similar ideas to those which the introvert has already developed. _Vice versâ_, the introvert will now be able to turn his attention to those materials which before he was obliged to reject, as being side-tracks on the road to physical reality; that is, he will carry out the same clearing and winnowing in his feeling-relations, that the extrovert has already completed.

The development of the contrary function that was hitherto unconscious, leads to individuation beyond the type, and thereby to a new relation to the world and mind. The process which begins with the complementation of the types is the transcendental function, which leads to the new adaptation by means of the clearing and winnowing of unconscious feelings and thoughts that have been brought up by the contrary function that had been neglected.

Following the old maxim: "naturam si sequemur ducem nunquam aberrabimus," we have obeyed the natural impulse of the thinker to carry the principle of thought through to its utmost perfection attainable, as also that of the feeler, of carrying the principle of feeling through to the end. By these means the salutary extreme was produced, to wit, the hunger, the desire for the compensatory function. For, by means of thought, the one is landed in a lifeless ice-cold world of crystalline ideas; whereas, by means of feeling, the other reaches a limitless ocean of never ending flood of sentiment. The former will, therefore, yearn for living warmth of feeling, and the latter for the restrictive precision and solidity of thought.

An enrichment of the individual is attained by this compensatory process, giving him greater decision and the possibility of a harmony that is complete in itself. The assimilation of the contrary function discloses new inner springs, which guarantee to the individual considerably greater independence from external conditions. This acquisition is an indisputable advantage that none would like to surrender in face of the fact so unavoidably connected with it, that a new adaptation and orientation of this kind places the individual in a certain contrast to the great bulk of people who yet have the old attitude. This contrast is no drawback; it is rather a welcome and effective spur to life and work, for thereby is created the channel required by our psychic energy for its development.

XI.--GENERAL REMARKS ON THE THERAPY.

I have still to draw the reader's attention to an important fact. Throughout the course of this paper, I have seemed to associate the idea of disturbance or even of peril with the unconscious. But it would give a false impression if we were only to emphasize the dangerous side of the unconscious. _The unconscious is a source of danger when the individual is not at one with it._ If we succeed in establishing the function or attitude that I call transcendental, the disharmony ceases, and we are permitted to enjoy the favourable side of the unconscious. In such case the unconscious vouchsafes us that furtherance and assistance which bountiful Nature is always ready to give to man in overflowing abundance. The unconscious possesses possibilities of wisdom that are completely closed to consciousness, for the unconscious has at its disposal not only all the psychic contents that are under the threshold because they had been forgotten or overlooked, but also the wisdom of the experience of untold ages, deposited in the course of time and lying potential in the human brain. The unconscious is continually active, creating combinations of its materials; these serve to indicate the future path of the individual. It creates prospective combinations just as our consciousness does, only they are considerably superior to the conscious combinations both in refinement and extent. The unconscious may therefore be an unparalleled guide for human beings.

The reader must on no account suppose that the complicated psychological changes described must all be passed through in every individual case. In practice the treatment is adjusted according to the therapeutic result attained. The particular result arrived at may be reached at any stage of the treatment, quite apart from the seriousness or duration of the malady. The treatment of a serious case may last a long time, without the higher phases of the evolution ever being reached, or needing to be reached. There are comparatively few people who, after attaining the desired therapeutical result, pursue the further stages of evolution for the sake of their own development. It is, therefore, not the seriousness of the case which obliges one to pass through the whole development. In any case, only those people attain a higher degree of differentiation who are by nature destined and called to it, that is, who have both a capacity and tendency towards the higher differentiation. This is a matter in which people are extremely different, just as among species of animals there are some that are stationary and conservative, and others that are evolutionary. Nature is aristocratic, but not in the sense of having reserved the possibility of differentiation exclusively for those species that stand high. Similarly, the possibility of the psychological development of human beings is not reserved for specially _gifted_ individuals. In other words: neither special intelligence nor any other talent is necessary in order to achieve a far-reaching psychological development, inasmuch as in this development moral qualities step in to supplement where intellect does not suffice. But it must not be supposed under any circumstances that the treatment consists in grafting general formulas and complicated doctrines on to people; this is not so. Each one can acquire that which he needs, after his own fashion and in his own language. What I have here presented is only the intellectual formulation of the subject, founded upon preliminary scientific study of an empirical as well as a theoretical nature; but this formulation does not become a subject of discussion in the ordinary practical analytical work. The brief notes of cases that I have inserted give an approximate idea of the practical side of analysis.

The reader should realize that our new understanding of psychology has a side that is entirely practical, and another that is entirely theoretical. It is not merely a practical method of treatment or education, but it is also a scientific theory, that is closely related to other co-ordinated sciences.