I woke up this morning with an ominous feeling that something wants to be born through my pen – and soon. Accompanying this weighty sensation is an exceptionally strong feeling of my personal insignificance and transience compared to the tiny handful of interesting ideas and perspectives I am charged with “birthing” in speech.
Perhaps in this instance it is the overwhelming feeling of smallness and ephemerality that is the content inviting exploration and expression here – at least, initially. I am aware of the psychological fact, I might add, that this same intense feeling of portentousness and gravitas has frequently attended the displacement of my ordinary (personal) ego-consciousness by the much deeper and weightier awareness of the daimon who shares ownership of this body, brain, and set of faculties that go by the name of “Paul.” In the past, before a clearer conscious differentiation between these two very distinct centers of gravity had been established, the anxiety level would be higher during such transitions. This was due, in part, to the fear that accompanies ignorance of the inner process of displacement – or the powerful shift that occurs when I would be pulled down into those heavy-murky depths. In the past, my ego would understandably react in a defensive or self-protective manner. It felt threatened by the very real prospect of drowning. But the resistances it put up only made the inevitable descent more violent and jarring.
Over the years I have learned how to yield to the pull of the daimon with fewer resistances – thus making my descents smoother and faster. I now understand better the crucial part employed by the sensation of the “annihilation” or near-total eclipse of the ego’s sense of personal importance as a prelude or preliminary stage in the descent process. It is my strong suspicion that this semi-paralyzing, annihilating energy/perspective is directed (like a blast from a stun gun) from the daimonic depths up to the shallows where, like a sunfish or jellyfish, my personal ego darts or floats about. As the ego-vessel is temporarily stunned – it is lured down into the depths where it can be usefully employed as a kind of portal or mouthpiece for daimonic perspectives, directives, and ideas. In fact, that is what is underway at this moment – as I have allowed my mind and obedient pen to sink down to “earshot range” of the deeper intelligence within.
It should be mentioned that as I surrender to the descent, the initial feelings of nervousness and trepidation begin to subside. This calming comes from the fact that the new center of gravity (of the daimon) is being contacted and stably inhabited. The anxious feelings correspond to the “in between” or transitional state: prior to my consciousness becoming stably situated in the deeper center of gravity while it is no longer anchored in the familiar personal ego perspective.
Now, such a description must necessarily strike some readers as a species of mental illness or a dangerous psychic condition. And, no doubt, this experience of being uprooted or dislodged from the personal ego-complex is typically observed in schizophrenics or those suffering from multiple personality disorder. The difference between what I experience (and which I am attempting to describe) and what the “mentally ill” person experiences must be thoroughly explored and clarified – to the extent that I am equipped to undertake such a task.
The two crucial factors here are: 1) the polycentric nature of the psyche, and 2) the conscious/imaginative work of bridge-building between these various psychic centers of gravity, or autonomous complexes. Before exploring these two factors, let us first take a look at the psychologically incomplete or ignorant standpoints of mentally ill and monolithically ego-centric persons who, together, vastly outnumber exemplars of the psychologically initiated consciousness I seek, by and by, to describe.
The mentally ill person who suffers from a splintered or disassociated psyche is the victim of a weak and easily “possessed” (or overshadowed) ego, so that the autonomous complexes, always lurking below the surface of the ego-platform, can easily break through that thin membrane and act out or speak out in ways that are clearly at odds with the ‘level-headed’ aims and apparent interests of the ‘rational’ ego. In other words, the ego of the dissociated person – as weak and uneducated (about itself and about the polycentric psyche) as it is – is easily overpowered and reduced to a mere puppet of these unconscious complexes over which it has little or no control. We see such cases of possession every day (in milder form) when family members, co-workers, spouses, or we, ourselves, succumb to irrational fits of rage, terror, jealousy, euphoria, romantic enchantment, etc. The difference between these ordinary cases and those of the mentally ill is a difference in degree, but not in kind. The difference lies in the degree of strength, stability, and self-knowledge achieved by the victim of his/her unconscious complexes and affects.
Those persons, on the other hand, who have invested all or most of their time and effort in the cultivation and defense of the ego against intrapsychic powers and influences suffer from a very different set of problems. Such persons have, in a sense, deified the ego – and reified it in the bargain – so that, for them, the psyche as a whole is disastrously reduced to the much narrower terms and conditions of individual ego-consciousness. For them, the cohesiveness, heroic strength, and authority of the personal ego constitute the supreme priority. Such persons often scoff at the suggestion that autonomous (unconscious) complexes and powers exist and/or exercise ultimate sovereignty over the ego. Such skeptics and scoffers regard those persons who subscribe to such beliefs – in the transpersonal psychic forces and factors – with muted contempt or with patronizing indulgence, as Jocasta regards those who foolishly believe in prophecies in Oedipus Tyrannus. But, in almost every case, what we uncover behind the egocentrist’s contempt and “superior” disdain is paralyzing terror of the very forces and factors they deny and disdain.
How, then, should we begin to describe the optimal (or psychologically enlightened) standpoint – one that avoids (by transcendence?) the two problematic standpoints I have just sketched? The ideal standpoint would have to straddle in between the flaccid, impotent extreme of the undeveloped ego, on the one side, and the fear-driven arrogance of God-like egotism, on the other. If we wanted to couch the problem in Taoist terms, we might say that wisdom consists in navigating successfully between “the Firm and the Yielding.”
Another way to frame this archetypal polarity between the rival demands of ‘heroic’ ego and the larger, enfolding psyche is to invoke the alchemical terms “solve et coagula” (dissolve and coagulate). The ego rises up from the oceanic psyche like a volcanic island, eventually returning to that great matrix – and to the undifferentiated state of its origins – but during that brief interim, a human life, a kind of dialogue or dialectic is possible between ego and unconscious. The fluidic, polycentric, “imaginal” psyche tends to have a generally dissolving effect upon the structures and materials out of which the ego-complex is constructed. For this reason, the strength and cohesiveness of the ego depends on the assertion of effort – or the personal will – as a protective measure against weakening and dissolution. A balanced or healthy ego, therefore, gravitates instinctively towards homeostasis or equilibrium between solidity and fluidity, while our problematic cases lose this precarious balance. The extreme (or pathological) egotist instinctively dreads the dissolving waters of psyche (and, by extension, by the fluidic imagination, the native language of psyche), while the impotent or rootless ego is forever the helpless plaything of whatever complex or affect seizes possession of it.
To illustrate these various standpoints by means of historical examples, we can look at Jesus and Socrates, on one end, and Nietzsche and Freud on the other, with Jung acting as a moderating figure in between the two sides. Socrates’ dialectical questioning operated like a solvent or mild corrosive upon the often-inflated egos of his interlocutors (on the level of intellect), while Jesus’ teachings and humble example may be seen as a solvent on the heart level. Freud and Nietzsche, and their different ways, were great coagulators and enrichers of the ego as a bulwark against the id or Dionysian disintegration (to which Nietzsche eventually succumbed). Jung, as champion of the dialectic between ego and unconscious (individuation), recognized the crucial importance of a strong and psychologically/imaginatively enlightened ego in following “the middle way” between the two undesirable extremes of egocentrism and ego-dissolution.
Addendum: it is tempting to draw a connection between pessimism and over-developed/inflated egotism – despite its displays of ruggedness and occasional exuberance. Pessimism is conspicuous and Freud and implicit in Nietzsche’s stridency, despite all his coaching on the importance of “cheerfulness.” There is little in or about Nietzsche’s tone(s) or content that can legitimately be called cheerful or joyous, let alone optimistic, when it comes to the human situation. Again, Jung’s more moderate (and moderating) example serves well: generally speaking, he is measured and balanced in his tone – neither unduly pessimistic nor excessively hopeful about the human condition – but guardedly optimistic.