Extracted from various works of his by Enrique Eskenazi
Only a fool is interested in the guilt of others, since he cannot change it. The wise learn only from their own guilt. He will ask himself: who am I since all this is happening to me? To find the answer to this destinial question, you will look in your own heart.
The patient does not have to learn how to get rid of his neurosis, but how to endure it. His illness is not a free burden and, therefore, without meaning; it is his own self, the "other" who, for laziness or child fear, or for other reasons, has always tried to exclude from his life. Thus, as Freud rightly says, we transform the ego into a "settlement of anxiety, " which it would never have been if we did not defend ourselves against it so neurotically.
The secret is that only what can destroy itself is truly alive.
There is as little merit in being good as little vice or sin in being bad: in this we do nothing but represent the roles they have given us.
Perhaps I can understand my thoughts better by telling them that one is not completely at ease until one finds oneself, until one stumbles upon oneself; if one has not encountered interior difficulties, one stays on the surface itself; When a being collides with itself, it immediately feels a healthy sensation that seeks well-being.
The feeling of a moral inferiority does not come from a disagreement with the common moral law which in some sense is arbitrary, but from the conflict of the individual with himself, with his Self, which imperiously claims, for reasons of psychic equilibrium, that are filled deficits and gaps darkly perceived, unconsciously aware. Each time a feeling of inferiority arises, it not only indicates the requirement in the subject to assimilate a factor so far unconscious, but also indicates the possibility of this assimilation. In the last analysis, it is the moral qualities of a being that drive and compel her - already directly through knowledge and acceptance of need, and indirectly through a painful neurosis - to assimilate her unconscious Self and keep it conscious. Whoever progresses in the path of realization of his Self, unconscious, will necessarily make the contents of the personal unconscious conscious, which will greatly expand the extent, horizons and richness of personality. Let us point out immediately that this "enlargement" concerns first of all moral conscience and self-awareness; since the contents of the unconscious that releases the analysis and that pass to consciousness are, as a rule, mainly unpleasant contents that, as such, have been rejected: memories, desires, tendencies, projects, etc. They are contents that, for example, would similarly evoke a general, sincere confession, albeit to a lesser extent.
Human nature does not consist solely and entirely of light, but also in abundant shadow, so that the knowledge that is reached in the practice of analysis is often somewhat painful, all the more the more one was before persuaded of the contrary (as it happens as a rule).
Just as some become too lush because of their optimism, so others, because of their pessimism, become too fearful and faint hearted. In this way the great conflict is expressed in some way, when it is reduced to a smaller scale. But also in these reduced proportions the essential fact is recognized without difficulty; the arrogance of some and the pusillanimity of others have something in common: insecurity about their limits.
In his state of identification with the collective psyche, the subject will, in effect, try without imposing on others the demands of his unconscious. For the identification with the collective psyche confers a feeling of general and almost universal value (what we have previously called “divine likeness”) that leads to not seeing the personal psyche deferential of others, to do abstraction and to pass by. The feeling of holding a value, a universal truth, emanates spontaneously from the universality of the collective psyche; an attitude, a collective optics, naturally presuppose in the other and in others the same collective psyche. This implies on the part of the subject a categorical rejection, a true impossibility of perceiving the individual differences and also the general differences that may exist within the collective psyche ... The impossibility or refusal to see the individual, of what it no longer perceives existence, it simply amounts to extinguishing the individual, which destroys the elements of differentiation within a group. For the individual is, par excellence, the differentiation factor. The greatest virtues, the most sublime creations, as well as the worst defects and the worst atrocities are individual.
Only the living presence of eternal images is able to confer upon the soul the dignity that makes it plausible and morally possible for man to persevere in his soul and be convinced that it is worth staying with her. Only then will it become apparent to him that the conflict belongs to him, that the split is his painful patrimony, from which he is not freed by attacking others, and that if fate causes him to bear a guilt, it is a fault with respect to himself.
To cure the projected conflict, it must be returned to the soul of the individual, where it began unconsciously. Whoever wants to dominate this sunset must celebrate a Eucharist with himself and eat his own flesh and drink his own blood, that is, he must know and accept the other himself.
The more he becomes aware of himself, thanks to the knowledge that is acquired little by little, and thanks to the rectifications of the behavior that are derived, the area of the personal unconscious deposited on the body decreases and disappears. collective unconscious And following this evolution step by step, a consciousness is gradually created that no longer is no longer imprisoned in the petty, narrowly personal and susceptible world of the self, but increasingly participates in me. It's in the vast world of things. This enlarged consciousness will gradually distance itself from this selfish and shady hiding of personal desires, apprehensions, hopes and ambitions, all tendencies that should be found in the compensation and even rectifications, thanks to the tendencies personal, opposite and unconscious. This renewed consciousness will become a relational element, a function that throws a gateway to the object and the world of things, which will involve and integrate the individual into an indissoluble community with the world, community in which the being feels committed and responsible. The human complications that occur then, since the individual has reached this stage of evolution, are no longer vulgar conflicts of selfishly personal desires, but refer to difficulties concerning any. On this level, it is definitely collective problems that mobilize the collective unconscious, because the compensation they need is no longer personal, but collective. We can then verify that the unconscious of the individual produces contents that are not only valuable only for the same subject, but also for many beings and, it may well be, for almost everyone.
These identifications with the social role are therefore an abundant source of neurosis: it is not without wear and without being cruelly punished that man can alienate himself for the benefit of an artificial personality. Already, the smallest request with respect to the inner man in this sense and the lesser abandonment of the outer man to such a course determine, in all banal cases, unconscious reactions, moods, affections, fears, obsessive representations, weaknesses or vices. The man who in social life presents himself as strong man, iron man, is very often in life private as a child of In the face of his feelings and moods: the discipline he shows (and that, particularly, demands from others) is, on a private level, shamefully and caricaturally contradicted and denied. Their we go to work, their professional availability, their love of duty have a melancholy face; His official moral exemplar has very unique features when the mask is lifted. And we refer here less to acts than to the movements of the imagination, insofar as the world insidiously requests the individual to identify with his mask, and to the extent that the individual succumbs to these seductions, will be freed from the influences that emanate from the inner world, and will be his victim more frequently ... When the individual identifies with his mask, the contradiction arises from within himself and acts upon The I; everything happens as if the unconscious oppressed the self with a power equal to that with which the person attracts that self, as if submission to the external requests and to the seductions of the person meant a similar weakness in the face of the inner forces and The powers of the unconscious. As long as the individual assumes, in his relationship with the world, the role of a strong and effective personality, deep inside he develops an effeminate weakness before all the influences emanating from the unconscious: he abandons himself more and more to whims, moods, anger accesses… So, the person, the ideal image of man as he should and would like to be, is internally increasingly compensated by a feminine weakness; and in the way in which outwardly he plays the role of strong man, inwardly he becomes a way of being effeminate, which I have called anima; Then the anima opposes the person.
Just as it is indispensable, in view of individuation, of the realization of oneself, that a being learns to differentiate himself from the appearance that he embodies in the eyes of others and in his own eyes, so it is indispensable, in an identical end, that become aware of the invisible interrelational system that connects your self and your unconscious, namely your anima, so that you can also differentiate yourself from it. Well, one cannot be distinguished from something unconscious. As far as the person is concerned, it is relatively easy naturally for anyone to perceive that their function and self are two different things. As regards the anima, on the contrary, it will not be possible to differentiate itself from it, at the cost of the greatest difficulties and the greatest efforts, for the good reason that it is precisely invisible and hardly discernible.
Now, unconscious factors are facts that exert powers as conditioning as the forces that regulate the life of society; and the former are as collective as the latter. Therefore, just as I can distinguish what my function demands and expects from me from what I want, I can learn to make the distinction between what I want and what my unconscious tends to impose on me.
Precisely because these contrary tendencies are secretly and underground in relation to each other, they are likely to find their agreement in a certain way, in a certain commitment that, in some way necessarily, flows voluntarily or involuntarily from the individual himself, and from which he has of having a certain intuitive prescience. Everyone has a feeling of what it should be, what it could be, what one should be. To disregard this intuition, discard it and move away, is to make a false path, is to commit to the path of error and, in the short or long term, lead to disease.
Since the psyche is not a unit, but is constituted of a set of contradictory complexes, it is not difficult to make the necessary dissociation for the dialectical confrontation with the anima. The art of this intimate dialogue consists in letting the invisible companion speak to “verbalize”, to make available, in some way, the mechanisms of expression, without letting us stop by the disgust that naturally feels with himself in the course of this procedure, which seems like a game of an unlimited absurdity.
We always proceed by the simplistic idea that we are the only owner in our own home. Our understanding must become familiar with the thought that, even in the most intimate life of our soul, everything happens as if we lived in a kind of abode that, at least, presents doors and windows that open on a world whose objects and presences act about us, without being able to say that we own them.
I have called this modification a transcendent function that results from the individual's confrontation with his unconscious. This curious faculty of metamorphosis that manifests the human soul, and which is expressed precisely in the transcendent function, is the essential object of the alchemist philosophy of the late Middle Ages; expresses its main theme of metamorphosis through the alchemical symbolic ... The secret of this alchemical philosophy, and its key ignored for centuries, is precisely the fact, the existence of the transcendent function, the metamorphosis of personality, thanks to the mixture already the synthesis of its noble factors and its gross constituents, the alloy of differentiated functions and those that are not, briefly: the betrothal, in being, of its conscious self and of its unconscious.
The famous problem that has troubled the Middle Ages, that of the quadrature of the circle, which was one of the essential concerns of the alchemists. Here the problem of the quadrature of the circle arises at a given point to symbolically represent individuation. The total personality is characterized by the four cardinal points of the horizon, the four gods, that is, the four functions that allow orientation in the inner psychic space and thanks to the circle that embraces the whole.
Without their individualization, the being remains in a condition of mixing and confusion with others; In this state, he carries out actions that put him at odds and in conflict with himself ... but the disagreement with himself fundamentally constitutes the neurotic state ... Now, a liberation of this state cannot occur if it cannot exist and act in accordance with what It feels like your true nature. This feeling of his true nature is experienced by men in a blurred, hazy and uncertain way; but, through its evolution, it is affirmed in strength and clarity.
After violent initial fluctuations, the contradictions are compensated and a new attitude gradually appears, whose subsequent stability will be all the greater the more violent the initial differences have been. The greater the tension of the contradictions, the greater the energy that arises from it, and the greater this energy, the more intense the attractive, constellating force. In proportion to this greater attraction, the amplitude of the constellated psychic material will also be greater, and the more this amplitude increases, the lower the possibility of further disorders that could result from differences with previously non-constellated materials. Hence, a mental attitude arising from broad compensation is particularly stable…. the deepest conflicts, once overcome, leave behind such a security and tranquility or a breakdown, that they can hardly be disturbed or, respectively, cured, while on the contrary, it is necessary that the deepest contrasts have existed and that these have led to a conflagration, to produce valuable and permanent results.
The soul contains all the images from which myths have emerged; our unconscious is an acting and patient subject, whose drama the primitive man finds again in all the great and small natural processes.
To make an image of the symbolic process, the series of images of the alchemists are good examples, although their symbols are generally traditional. A magnificent oriental example is the Tantric Chakra system or the mystical nervous system of Chinese yoga. According to all appearances, the series of Tarot images are derived from the archetypes of the transformation.
The symbolic process is an experience in image and image. Its development usually shows an enantiochromic structure like the text of the I Ching and therefore presents a rhythm of denial and affirmation, of loss and gain, of clarity and darkness. Its beginning is almost always characterized by a dead end or another impossible situation; Its goal is, expressed in general, the clarification or a higher awareness, whereby the starting situation is overcome at a higher level.
The reality that appears as direct consists of images ..., for that reason, we only live directly in a world of images. To even find out about the real nature of material things, we need the complicated apparatus and methods of physics and chemistry. These sciences are instruments that enable the human spirit to, through the deceptive veil of the world of images, look a little at a non-psychic reality.
Thus, far from being a material world, reality is a psychic world that only admits indirect and hypothetical conclusions about the nature of matter ... Only the psychic corresponds to immediate reality, and also to any form of the psychic, even to "unreal" ideas and thoughts that make no reference to any "outside". Although we call these contents figurations or delusions, they do not cease to be effective; Moreover, there is no “real” thought that, at any given time, cannot be displaced by an “unreal” thought, presenting a greater force and efficiency than the first. Greater than all physical dangers are the colossal effects of delusions, to which however our conscience of the world wants to deny all reality. Our highly praised reason and our exaggeratedly esteemed will reveal themselves in impotent occasions in the face of "unreal" thought. The universal forces that unconditionally govern all of humanity are unconscious psychic factors, and these are also the ones that create consciousness and, with it, the sine qua non conditio for the existence of a world. We are dominated by a world created by our soul.
The great mistake that our Western conscience has committed is to attribute to the soul only a reality derived from material causes. Quite wise is the East, which bases the essence of all things in the soul. Among the unknown natures of spirit and matter, is the reality of the mood, the psychic reality, the only reality we can experience directly.
There is an emotional existence subtracted from the conscious creation and management of free will. While it may seem that everything in the mood is like a shadow and has a fleeting and superficial character or, in a word, futile, in reality these characteristics are generally verified in the case of the psychic-subjective, but not in the case of the psychic -objective, the unconscious, which represents an a priori condition of consciousness and its contents. From the unconscious, determinant effects arise that, regardless of transmission, ensure in every individual the similarity and even the equality of experience and imaginative creation. One of the fundamental proofs of this is the parallelism that we could describe as universal among the mythological themes, which I have called archetypes because of their nature of primordial images.
Since everything psychic is preformed, so are its particular functions, especially those that come directly from unconscious predispositions. To this field belongs first of all the creative fantasy, In the products of the fantasy, the The concept of archetype is effective.
Consciousness is not continuous. It is true that there is talk of the continuity of consciousness, but in reality this continuity does not exist and the impression that makes us feel is a consequence of memory. Consciousness is intermittent, discontinuous. In the background there are few moments in which one is really conscious, in which consciousness reaches a certain level and a certain intensity. The unconscious, on the other hand, is a constant, lasting state that, in its essence, he perpetuated himself; its continuity is stable, which cannot be pretended by the conscious.
The unconscious perpetually weaves a vast dream that, unperturbed, continues its path below consciousness, sometimes emerging at night in a dream or causing singular and small disturbances during the day.
Consciousness is, by nature, a kind of superficial layer, of floating epidermis over the unconscious, which extends into the depths like a vast ocean of perfect continuity If we combine the conscious and the unconscious, we cover almost the whole do-minio of psychology. Consciousness is characterized by a certain narrowness; the narrowness of consciousness is mentioned, alluding to the fact that it cannot simultaneously encompass but a small number of representations.
The will is a great magician who, in addition, adds to her charms the paradox of feeling and aspiring to be free. We experience the feeling of freedom, even when you can prove the existence of precise causes that with all necessity should have such or such a consequence that, precisely, we have realized: despite this, the feeling of freedom is, nevertheless, very much alive in us If the will is marked by that sovereign freedom that characterizes it, this is because it is a plot of that dark creative force that lies in us, that shapes us, that builds our being, that reacts to our body, that maintains or destroys its structure and that creates new ways. This energy emerges, in a way, in the bosom of the will and even in the sphere of human consciousness, bringing with it that absolute and sovereign feeling of imperishable freedom that cannot be altered or restricted by any philosophy .
There is always a part of our personality that is unconscious, which is in the process of formation; We are eternally unfinished, we grow and change. The future personality that we will be is already in us, but still hidden in the shadow.
Everyone knows, at present, that one "has complexes." What is not known also, although theoretically it is much more important, is that the complexes have one. Indeed, the naive assumption of the unity of consciousness, which is identified with total "psychism", and of the supremacy of the will, is seriously questioned by the existence of complexes. Each constellation of complexes motivates a disturbed state of consciousness. The unity of consciousness is broken and the volitional intention is more or less hindered, or even hindered at all. Memory also often suffers deeply ... Hence, the complex must be a psychic factor that, energetically speaking, has a valence capable of sometimes exceeding that of conscious purpose, otherwise such ruptures of the conscious order would not be possible. In fact, an active complex leaves us momentarily in a state of loss of freedom, compulsive thinking and action, a state to which the legal concept of limited liability could be applied.
The complexes, in effect, behave like Cartesian evil geniuses ... they are the characters that act in our dreams, with whom we face in total impotence ... Their origin, their etiology, is often an emotional shock, trauma or an incident analogous, which has the effect of separating a compartment from the psyche. One of the most frequent causes is the moral conflict based, ultimately, on the apparent impossibility of assenting the totality of human nature.
This possibility implies, by its very existence, an immediate split, behind or not the conscience. It is even, in general, a remarkable perceptual unconsciousness of the complexes, which naturally gives them a much greater freedom of action: their force of assimilation then appears in all its breadth, by helping the unconsciousness of the complex to assimilate the self, which creates a momentary and unconscious modification of the personality, called identification in the complex. This modern notion completely bore another name in the Middle Ages: it was then called possession.
A complex is like a kind of magnet, a center full of attractive energy that annexes everything within its reach, including indifferent things ... For this reason it is said that the complex has an attractive and assimilating effect. Whoever is under the influence of a predominant complex assimilates, understands and conceives the new data that arise in his life in the sense of this complex, to which they are subjected; in short, the subject lives momentarily according to his complex, as if he lived an immutable original prejudice.
When the anger caused by a smallness seizes us, it would take a lot of work to see that the reason for our fury was not completely in such annoying thing or in such an unbearable individual. However, we attribute to these things the power to get out of ourselves and even cause insomnia and heaviness in our stomach. We pest, then, without regard or reserve against that stumbling block, thereby injuring an unconscious part of ourselves, which is projected on the disturbing element. Our anger has been able to take shape only thanks to this projection.
Such projections are legion. Some are favorable, facilitating as a bridge between two banks the passage of libido; others are unfavorable, without practically, however, forming obstacles, since pejorative projections are generally located outside the circle of intimate relationships.
Water is the "spirit of the valley", the water dragon of the Tao whose nature is similar to water, a Yang integrated into the Yin. Psychologically water means spirit that has become unconscious ... Apparently the "spirit" always comes from above. For that spirit conception it means supreme freedom, a floating above the depths, a liberation from the prison of the chthonic and therefore a refuge for all the timorates who do not want to "become". But the water is earthly palpable, it is also the fluid of the body governed by the impulse, it is the blood and the eagerness of blood, it is the animal and corporeal smell loaded with passions.
It is true that whoever looks in the mirror of the water, sees first of all his own image. He who goes to himself runs the risk of finding himself. The mirror does not favor, it shows with fidelity the figure that looks at it, it makes us see that face that we never show to the world, because we cover it with the person, the actor's mask. But the mirror is behind the mask and shows the true face. That is the first test of courage on the inner path; a test that is enough to scare the majority, because the encounter with himself is one of the most unpleasant things and man avoids it while he can project everything negative on his surrounding world. If one is in a position to see his own shadow and bear the knowledge that he has it, only a small part of the task has been accomplished: at least the personal unconscious has been transcended. But the shadow is a living part of the personality and then wants to live in some way. It is not possible to reject it or dodge it harmlessly. This problem is extraordinarily serious, because it not only puts everything at stake, but also reminds him of his helplessness and helplessness. To the strong natures - or should we say rather weak? - They do not like this allusion and are then manufactured some beyond good and evil, thus cutting the Gordian knot instead of undoing it. But sooner or later the account must be settled. It must be confessed that there are problems that in no way can be solved by the means themselves.
You have to get to know yourself to know who one is. For what comes after death is something that nobody expects, it is an unlimited extension full of unprecedented indeterminacy, and apparently it is neither an up nor a down, neither a here nor a there, neither mine nor yours, neither good nor bad. It is the world of water, in which everything living is suspended; where the "sympathetic" kingdom begins, the soul of all living things; where I am inseparably this and that; where I lived in me the other and the other my experience like me. The collective unconscious is anything else before an encapsulated personal system; It is broad objectivity like the world and open to the world. I am the object of all subjects, in a total inversion of my habitual consciousness, in which I am always a subject that has objects. Allí estoy en tal medida incorporado a la más inmediata compenetración universal, que con toda facilidad olvido quién soy en realidad. “Perdido en sí mismo” es una buena expresión para caracterizar este estado. Pero este sí mismo es el mundo; o un mundo, si una conciencia pudiera verlo. Por eso hay que saber quién es uno.
El desamparo y la debilidad son la vivencia eterna y el eterno problema de la humanidad y para esa situación existe también una respuesta eterna: de lo contrario el hombre hubiera desaparecido hace ya mucho. Una vez que se ha hecho todo lo que se puede hacer, queda todavía lo que se podría hacer si uno tuviera conocimiento de ello. Pero ¿cuánto sabe el hombre de sí mismo? De acuerdo a lo que la experiencia nos muestra, es muy poco. Por eso queda todavía mucho espacio libre para lo inconsciente.
Hoy llamamos a los dioses factores, lo que viene de facere = hacer. Los factores están detrás de los bastidores del teatro del mundo. Lo mismo en lo grande que en lo pequeño. En la conciencia somos nuestros propios señores; aparentemente somos los “factores” mismos. Pero si cruzamos la puerta de entrada a la sombra descubrimos con terror que somos objetos de factores. El saber eso es decididamente desagradable; pues nada decepciona más que el descubrimiento de nuestra insuficiencia. Y también da motivo a un pánico primitivo, porque cuestiona peligrosamente la supremacía de la conciencia.
El mayor peligro que nos amenaza proviene de la impredictibilidad de la reacción psíquica. Por eso quienes poseen verdadera penetración han entendido ya hace mucho que las condiciones históricas exteriores de cualquier tipo constituyen sólo la ocasión para los peligros realmente amenazadores de la existencia, es decir para las ilusiones políticas, las que han de entenderse no como consecuencias necesarias de condiciones externas, sino como imposiciones de lo inconsciente.
El alma es lo vivo en el hombre, lo vivo y causante de vida por sí mismo…El alma, con astucia y juego engañosos, arrastra a la vida la inercia de la materia que no quiere vivir. Convence de cosas increíbles para que la vida sea vivida. Está llena de trampas para que el hombre caiga, toque la tierra, y allí se enrede y se quede, y de ese modo la vida sea vivida; igual como ya Eva en el Paraíso no puede dejar de convencer a Adán de la bondad de la manzana prohibida. Si no fuera por la vivacidad y la irisación del alma, el hombre se hubiera detenido dominado por su mayor pasión, la inercia. Un cierto tipo de racionalidad es su abogado, y un cierto tipo de moralidad le da su bendición. Pero el tener alma es el atrevimiento de la vida, porque el alma es un demonio dispensador de vida, que juega su juego élfico por debajo y por arriba de la existencia humana, y por ello dentro del dogma es amenazado y propiciado con penas y bendiciones unilaterales, que van mucho más allá del mérito que puede alcanzar el hombre. El cielo y el infierno son destinos del alma y no del hombre civilizado, que con su flaqueza y timidez no sabría qué hacer en una Jerusalén celestial… El anima es un arquetipo natural que subsume de modo satisfactorio todas las manifestaciones de lo inconsciente, del espíritu primitivo, de la historia de la religión y del lenguaje. Es un “factor” en el sentido propio de la palabra. No es posible crearla, sino que es el a priori de los estados de ánimo, reacciones, impulsos y de todo aquello que es espontáneo en la vida psíquica. Es algo viviente por sí, que nos hace vivir; una vida detrás de la conciencia, que no puede ser totalmente integrada en ésta y de la cual, antes bien, procede la conciencia. Pues en última instancia la vida psíquica es en su mayor parte algo inconsciente y rodea a la conciencia por todos los costados.
Con el arquetipo del anima (alma) entramos en el reino de los dioses, o sea en el campo que se ha reservado la metafísica. Todo lo que el anima toca se vuelve numinoso, es decir incondicionado, peligroso tabú, mágico. Es la serpiente en el Paraíso del hombre inofensivo, lleno de buenos propósitos y buenas intenciones. Proporciona las razones convincentes contra la atención a lo inconsciente… la vida en sí no es algo solamente bueno sino también algo malo. Al querer el anima la vida, quiere lo bueno y lo malo. En el reino élfico de la vida no existen esas categorías. Tanto la vida corporal como la psíquica comenten la indiscreción de arreglarse mucho mejor y de estar más sanas sin la moral convencional. (…) Anima es vida más allá de todas las categorías, por eso puede prescindir también de la injuria y la alabanza.
Si la discusión con la sombra es la prueba que consagra oficial al aprendiz, el diálogo con el anima es la prueba que consagra maestro al oficial. Porque la relaci n con el anima es una prueba de coraje y una ordal a del fuego para las fuerzas morales y espirituales del hombre.
Es verdad que el anima es impulso vital, pero adem s tiene algo extra amente significativo, algo as como un saber secreto o sabidur a oculta, en notable oposici n con su naturaleza lfica irracional Este aspecto de sabidur as lo se manifiesta a quien dialoga con el anima . S lo ese pesado trabajo deja ver en medida creciente que por detr s del juego cruel con el destino humano hay algo as como una secreta intenci n que parece corresponder a un conocimiento superior de las leyes de la vida. Hasta lo que es al comienzo inesperado, lo ca tico inquietante, oculta un sentido profundo. Y cuanto m s se reconoce ese sentido, tanto m s pierde el anima su car cter impulsivo y compulsivo. Poco a poco se van levantando diques contra el caudal del caos; porque lo que tiene sentido se separa de lo sin sentido y al dejar de identificarse sentido y sin sentido la fuerza del caos se debilita y el sentido queda dotado con la fuerza del sentido y el sinsentido con la fuerza del sinsentido. Surge entonces un nuevo cosmos de la plenitud de las experiencias vitales surge igual ense anza que la el padre transmite al hijo. La sabidur ay el desatino no s lo aparecen en la naturaleza lfica como una y la misma cosa, sino que son una y la misma cosa mientras son representadas por el anima . La vida es desatinada y significativa. Y si no se toma lo desatinado a risa y no se especula sobre lo significativo, entonces la vida es banal; entonces todo tiene una dimensi nm nima. Entonces existe s lo un peque o sentido y un peque o sinsentido.
Cuando todos los apoyos y muletas se han roto, y ya no hay detr s de uno seguridad alguna que ofrezca protecci n, s lo entonces se da la posibilidad de tener la vivencia de un arquetipo que hasta ese momento se hab a mantenido oculto en esa carencia de sentido cargada de significado que es propia del anima . Es el arquetipo del significado, as como el anima representa el arquetipo de la vida. ( ) el arquetipo del esp ritu, que simboliza el sentido preexistente, oculto en la vida ca tica. Es el padre del alma, y sin embargo el alma es, como por milagro, su madre-virgen; y por eso fue designado por los alquimistas como el antiqu simo hijo de la madre .
No me canso de repetir que ni la ley moral, ni la idea de Dios, ni religi n alguna le han llegado al hombre jam s del exterior, como ca das del cielo; al contrario, el hombre desde su origen lleva todo esto en s, y es por ello por lo que, extray ndolo de s mismo, lo recrea siempre de nuevo. Es pues una idea perfectamente in til el pensar que basta combatir el oscurantismo para disipar esos fantasmas. La idea de ley moral y la idea de Dios forman parte de la sustancia primera e inexpugnable del alma humana. Por eso toda psicolog a sincera debe aceptar la discusi n sobre ellas ; en psicolog a la noci n de la divinidad es una magnitud inmutable con la que hay que contar, al igual que con las de afectos, instintos, el concepto de Madre, etc. La confusi n originaria de la imago y su objeto ahoga toda diferenciaci n entre Dios y la imago de Dios ; tal es la raz n por la que se me acusa de hacer teolog ay la causa por la que entienden Dios cada vez que yo hablo del concepto de Dios .
Pues quienquiera que tenga la presunci n de pasar por un h roe, por esta misma presunci n desafiar al drag n con el que tenga que combatir. Su sobreestimaci n personal amontona en su alma grandes peligros ps quicos.
El peligro de ser tragado por un drag n podr a significar el peligro de ser tragado por el inconsciente. Pero a su vez, qu quiere decir ser tragado por el inconsciente? ¿qué pasa entonces? El sujeto se vuelve loco, inconsciente y desorientado, y pierde contacto consigo mismo y con el mundo que lo rodea. Es, evidentemente, un peligro inmenso. Pero el monstruo, junto a los peligros que encarna, podría estar también lleno de posibilidades de curación… una posibilidad de renacimiento; cuando un individuo es devorado por un dragón, ello no es sólo un acontecimiento negativo.
Como dice la Cábala, el sueño es realmente un sueño; lleva en sí mismo su significación; el sueño es lo que es, entera y exclusivamente lo que es; no es una fachada, no es algo a propósito o preparado, una engañifa cualquiera, sino una construcción terminada.
En efecto, los sueños son productos del alma inconsciente, son espontáneos, sin predeterminación, sustraídos a la arbitrariedad de la conciencia. Son pura naturaleza y, por tanto, de una verdad natural y sin disfraz; ésta es la razón de que gocen de un privilegio sin igual para restituirnos una actitud conforme a la naturaleza fundamental del hombre, si nuestra consciencia se ha alejado de su base y se ha quedado atascada en algún atolladero o en alguna imposibilidad.
Meditar sobre los propios sueños es volver a uno mismo…. Se medita sobre el sí mismo y no sobre el yo, sobre ese sí mismo extraño que nos es esencial, que constituye nuestro pedestal y que, en el pasado, engendró el yo.
Y en cada uno de nosotros duerme un extraño de rostro desconocido, que habla con nosotros por medio del sueño y nos hace saber cuán diferentes son la visión que tiene de nosotros y aquella en la que nos complacemos. Por eso, cuando nos debatimos en una situación con dificultades insolubles, es el otro, el extraño en nosotros quien puede, llegada la ocasión, abrirnos los ojos y difundir las únicas claridades capaces de transformar de arriba abajo nuestra actitud, esa actitud que nos ha llevado hasta la situación inextricable y que ha fallado.
Se puede demostrar que el inconsciente teje perpetuamente un vasto sueño que, imperturbable, sigue su camino por debajo de la conciencia, emergiendo a veces durante la noche en un sueño o causando durante la jornada singulares y pequeñas perturbaciones.
El hombre lleva siempre consigo su historia toda y la historia de la humanidad. Ahora bien, el factor histórico representa una necesidad vital, a la que ha de responderse con una sabia economía. Ha de concederse su derecho de expresión y de convivencia a lo preexistente.
CG Jung
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