As the Buddhists know very well, this thing we call the "I" is not a single thing, and may not be anything at all. It certainly isn't a coherent story of perseverence and triumph. The deeper you go, the less identifiable and singlular it is, since we knit together vast numbers and scales of activity, from the reactions of metabolism to the synapsing of neurons and the drive for social success, even to communal and shared culture, into this being entitled "I". Even on the psychological level, there are myriad unconscious elements, making the quest to know one's self a life-long and generally unsuccessful endeavor, for those who are so inclined.
In Freudian psychology, the contents of the unconscious (referred to sometimes as the subconscious) are uniformly bleak. It is the realm of lusts and drives, a pandora's box to be kept firmly repressed, in order for its custodian to be a functioning member of society. But the effort of repression is draining and costly, leading to a sort of hydraulic theory of the unconscious, where the more material there is to repress, the more effort is required, to the point that people "break down" from the strain. Likewise, releases of pressure through swearing, or watching violent films, or thrill-seeking and similar forms of "fun" relieve some strain, and help maintain the proper psychological pressure.
Jungian psychology sees the unconscious as a much larger and varied entity. It forms the basis of our positive as well as negative motivations, and operates, among many levels, at a level of archetypal symbology that is richly descriptive and informative when allowed expression via dreams, free association, and creative activities like writing and visual arts. It includes our intuition, and can be tremendously healing, persistently giving us images / glimmers of needed changes and goals.
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| Tibetan Buddhism hosts a large collection of monster and shadow figures. This is Palden Lhamo, who is a protector, but a wrathful one who rides through a lake of blood, spreading death and destruction to Tibet's enemies. Not enough to keep out the Chinese, unfortunately. |
But even in Jungian psychology, the unconscious has a dark side- the shadow, which comprises the motivations we try to deny or hide. But can not get rid of- they are always with us and part of us. The greed, hate, and lust that undeniably drive us, but which we do not want as part of our persona- our face to the world. In the theatrical presentation of the self, we are good, virtuous, and respectful. Repression is the order of the day. While much of Jungian psychology is devoted to interpreting positive messages from the unconscious, managing the negative and the dark is very much a focus as well, as these aspects are universal and persistent. It is the work of consciousness to integrate the shadow into the ego / personality, in a controlled and accepting way.
One particular specialty of the shadow is projection, causing us to consciously reject bad traits in ourselves by ascribing them to others. Our president is a master of projection, insulting others, accusing them of the very things he himself is guilty of, as a way of keeping himself sane and narcissistically coherent. Why anyone else puts up with it is hard to fathom, but then certain bloggers have similar problems of casting stones from glass houses. There are also collective projections, like the concept of hell. An important goal of depth psychology is to come to a mature accommodation with all of one's own facets, in order to be able withdraw projections of this sort, to own one's behavior, good and bad, and thus to master the shadow, without giving up its motivating virtues.
Another way to engage with the shadow is to indulge it to a controlled extent, as happens in bacchanals, carnivals, video games, and Trump rallies. Giving free reign to our dark side is, in the hydraulic sense, very free-ing, re-creational, and possibly even an ecstatic experience. But it must be carefully bounded and controlled. It is no way to run a positive life or culture. One can grade various cultures and their religions on a sort of shadow scale, from the carnage of the Aztecs and Nazis to the perhaps unrealistic compassion of Buddhist culture as in pre-invasion Tibet. Many religions have shown shadow aspects, such as the duality of Zoroastrianism and Manichaeism, and the jihads and crusades of the Islamic and Christian varieties. The happiest societies seem to have the least shadow aspect- places like the Scandinavian countries, with their increasing mild secularity, and pre-invasion Tibet. In contrast, the unhappiest societies are heavily driven by shadow, like the Islamic countries of today, who not only valorize violence, but mix in plenty of "honor" and misogyny as well.
I think the lesson is that the hydraulic theory of controlled shadow release is not correct, rather, that more repression is better, when done consistently and intelligently. Releasing the shadow is bad, whatever the dose. The Buddhist technologies of meditation and cultivation in ways of charity, compassion, and love are clearly successful in cultivating a wider society that reflects those values. Conversely, having a president whose tastes tend to beauty pageants and WWE, and whose modus tweeterandi is hate, fosters a society that will be experiencing the opposite values.
- Single payer health care.
- Pence in charge of science?
- Annals of the credulous.
- Bloomberg's peeps.
- Oops- OAS was wrong.
- Amazing ancient book of the week.
1 comment:
Thanks for writing thhis
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