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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..7dd57bd --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #69219 (https://www.gutenberg.org/ebooks/69219) diff --git a/old/69219-0.txt b/old/69219-0.txt deleted file mode 100644 index ab773ec..0000000 --- a/old/69219-0.txt +++ /dev/null @@ -1,2000 +0,0 @@ -The Project Gutenberg eBook of Psychoanalysis and the unconscious, by -D. H. Lawrence - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Psychoanalysis and the unconscious - -Author: D. H. Lawrence - -Release Date: October 24, 2022 [eBook #69219] - -Language: English - -Produced by: Steve Mattern, David King, and the Online Distributed - Proofreading Team at https://www.pgdp.net. (This file was - produced from images generously made available by The - Internet Archive.) - -*** START OF THE PROJECT GUTENBERG EBOOK PSYCHOANALYSIS AND THE -UNCONSCIOUS *** - - - PSYCHOANALYSIS AND THE UNCONSCIOUS - - - - - Psychoanalysis and the Unconscious - - - BY - D. H. LAWRENCE - - NEW YORK - THOMAS SELTZER - 1921 - - - - - Copyright, 1921, by - THOMAS SELTZER, INC. - - All rights reserved - - - PRINTED IN THE UNITED STATES OF AMERICA - - - - - CONTENTS - - - I. PSYCHOANALYSIS _vs._ MORALITY 9 - - II. THE INCEST MOTIVE AND IDEALISM 26 - - III. THE BIRTH OF CONSCIOUSNESS 45 - - IV. THE CHILD AND HIS MOTHER 64 - - V. THE LOVER AND THE BELOVED 83 - - VI. HUMAN RELATIONS AND THE UNCONSCIOUS 102 - - - - - CHAPTER I - PSYCHOANALYSIS _vs._ MORALITY - - -Psychoanalysis has sprung many surprises on us, performed more than one -_volte face_ before our indignant eyes. No sooner had we got used to the -psychiatric quack who vehemently demonstrated the serpent of sex coiled -round the root of all our actions, no sooner had we begun to feel -honestly uneasy about our lurking complexes, than lo and behold the -psychoanalytic gentleman reappeared on the stage with a theory of pure -psychology. The medical faculty, which was on hot bricks over the -therapeutic innovations, heaved a sigh of relief as it watched the -ground warming under the feet of the professional psychologists. - -This, however, was not the end. The ears of the ethnologist began to -tingle, the philosopher felt his gorge rise, and at last the moralist -knew he must rush in. By this time psychoanalysis had become a public -danger. The mob was on the alert. The Œdipus complex was a household -word, the incest motive a commonplace of tea-table chat. Amateur -analyses became the vogue. “Wait till you’ve been analyzed,” said one -man to another, with varying intonation. A sinister look came into the -eyes of the initiates—the famous, or infamous, Freud look. You could -recognize it everywhere, wherever you went. - -Psychoanalysts know what the end will be. They have crept in among us as -healers and physicians; growing bolder, they have asserted their -authority as scientists; two more minutes and they will appear as -apostles. Have we not seen and heard the _ex cathedra_ Jung? And does it -need a prophet to discern that Freud is on the brink of a -Weltanschauung—or at least a Menschanschauung, which is a much more -risky affair? What detains him? Two things. First and foremost, the -moral issue. And next, but more vital, he can’t get down to the rock on -which he must build his church. - -Let us look to ourselves. This new doctrine—it will be called no -less—has been subtly and insidiously suggested to us, gradually -inoculated into us. It is true that doctors are the priests, nay worse, -the medicine-men of our decadent society. Psychoanalysis has made the -most of the opportunity. - -First and foremost the issue is a moral issue. It is not here a matter -of reform, new moral values. It is the life or death of all morality. -The leaders among the psychoanalysts know what they have in hand. -Probably most of their followers are ignorant, and therefore -pseudo-innocent. But it all amounts to the same thing. Psychoanalysis is -out, under a therapeutic disguise, to do away entirely with the moral -faculty in man. Let us fling the challenge, and then we can take sides -in all fairness. - -The psychoanalytic leaders know what they are about, and shrewdly keep -quiet, going gently. Yet, however gently they go, they set the moral -stones rolling. At every step the most innocent and unsuspecting analyst -starts a little landslide. The old world is yielding under us. Without -any direct attack, it comes loose under the march of the psychoanalyst, -and we hear the dull rumble of the incipient avalanche. We are in for a -debâcle. - -But at least let us know what we are in for. If we are to rear a serpent -against ourselves, let us at least refuse to nurse it in our temples or -to call it the cock of Esculapius. It is time the white garb of the -therapeutic cant was stripped off the psychoanalyst. And now that we -feel the strange crackling and convulsion in our moral foundations, let -us at least look at the house which we are bringing down over our heads -so blithely. - -Long ago we watched in frightened anticipation when Freud set out on his -adventure into the hinterland of human consciousness. He was seeking for -the unknown sources of the mysterious stream of consciousness. Immortal -phrase of the immortal James! Oh stream of hell which undermined my -adolescence! The stream of consciousness! I felt it streaming through my -brain, in at one ear and out at the other. And again I was sure it went -round in my cranium, like Homer’s Ocean, encircling my established mind. -And sometimes I felt it must bubble up in the cerebellum and wind its -way through all the convolutions of the true brain. Horrid stream! -Whence did it come, and whither was it bound? The stream of -consciousness! - -And so, who could remain unmoved when Freud seemed suddenly to plunge -towards the origins? Suddenly he stepped out of the conscious into the -unconscious, out of the everywhere into the nowhere, like some supreme -explorer. He walks straight through the wall of sleep, and we hear him -rumbling in the cavern of dreams. The impenetrable is not impenetrable, -unconsciousness is not nothingness. It is sleep, that wall of darkness -which limits our day. Walk bang into the wall, and behold the wall isn’t -there. It is the vast darkness of a cavern’s mouth, the cavern of -anterior darkness whence issues the stream of consciousness. - -With dilated hearts we watched Freud disappearing into the cavern of -darkness, which is sleep and unconsciousness to us, darkness which -issues in the foam of all our day’s consciousness. He was making for the -origins. We watched his ideal candle flutter and go small. Then we -waited, as men do wait, always expecting the wonder of wonders. He came -back with dreams to sell. - -But sweet heaven, what merchandise! What dreams, dear heart! What was -there in the cave? Alas that we ever looked! Nothing but a huge slimy -serpent of sex, and heaps of excrement, and a myriad repulsive little -horrors spawned between sex and excrement. - -Is it true? Does the great unknown of sleep contain nothing else? No -lovely spirits in the anterior regions of our being? None! Imagine the -unspeakable horror of the _repressions_ Freud brought home to us. -Gagged, bound, maniacal repressions, sexual complexes, fæcal -inhibitions, dream-monsters. We tried to repudiate them. But no, they -were there, demonstrable. These were the horrid things that ate our -souls and caused our helpless neuroses. - -We had felt that perhaps we were wrong inside, but we had never imagined -it so bad. However, in the name of healing and medicine we prepared to -accept it all. If it was all just a result of illness, we were prepared -to go through with it. The analyst promised us that the tangle of -complexes would be unravelled, the obsessions would evaporate, the -monstrosities would dissolve, sublimate, when brought into the light of -day. Once all the dream-horrors were translated into full consciousness, -they would sublimate into—well, we don’t quite know what. But anyhow, -they would sublimate. Such is the charm of a new phrase that we accepted -this sublimation process without further question. If our complexes were -going to sublimate once they were surgically exposed to full mental -consciousness, why, best perform the operation. - -Thus analysis set off gaily on its therapeutic course. But like -Hippolytus, we ran too near the sea’s edge. After all, if complexes -exist only as abnormalities which can be removed, psychoanalysis has not -far to go. Our own horses ran away with us. We began to realize that -complexes were not just abnormalities. They were part of the -stock-in-trade of the normal unconscious. The only abnormality, so far, -lies in bringing them into consciousness. - -This creates a new issue. Psychoanalysis, the moment it begins to -demonstrate the nature of the unconscious, is assuming the rôle of -psychology. Thus the new science of psychology proceeds to inform us -that our complexes are not just mere interlockings in the mechanism of -the psyche, as was taught by one of the first and most brilliant of the -analysts, a man now forgotten. He fully realized that even the psyche -itself depends on a certain organic, mechanistic activity, even as life -depends on the mechanistic organism of the body. The mechanism of the -psyche could have its hitches, certain parts could stop working, even as -the parts of the body can stop their functioning. This arrest in some -part of the functioning psyche gave rise to a complex, even as the -stopping of one little cog-wheel in a machine will arrest a whole -section of that machine. This was the origin of the complex-theory, -purely mechanistic. Now the analyst found that a complex did not -necessarily vanish when brought into consciousness. Why should it? Hence -he decided that it did not arise from the stoppage of any little wheel. -For it refused to disappear, no matter how many psychic wheels were -started. Finally, then, a complex could not be regarded as the result of -an inhibition. - -Here is the new problem. If a complex is not caused by the inhibition of -some so-called normal sex-impulse, what on earth is it caused by? It -obviously refuses to sublimate—or to come undone when exposed and -prodded. It refuses to answer to the promptings of normal sex-impulse. -You can remove all possible inhibitions of the normal sex desire, and -still you cannot remove the complex. All you have done is to make -conscious a desire which previously was unconscious. - -This is the moral dilemma of psychoanalysis. The analyst set out to cure -neurotic humanity by removing the cause of the neurosis. He finds that -the cause of neurosis lies in some unadmitted sex desire. After all he -has said about inhibition of normal sex, he is brought at last to -realize that at the root of almost every neurosis lies some -incest-craving, and that this incest-craving is _not the result of -inhibition of normal sex-craving_. Now see the dilemma—it is a fearful -one. If the incest-craving is not the outcome of any inhibition of -normal desire, if it actually exists and refuses to give way before any -criticism, what then? What remains but to accept it as part of the -normal sex-manifestation? - -Here is an issue which analysis is perfectly willing to face. Among -themselves the analysts are bound to accept the incest-craving as part -of the normal sexuality of man, normal, but suppressed, because of moral -and perhaps biological fear. Once, however, you accept the -incest-craving as part of the normal sexuality of man, you must remove -all repression of incest itself. In fact, you must admit incest as you -now admit sexual marriage, as a duty even. Since at last it works out -that neurosis is not the result of inhibition of so-called _normal_ sex, -but of inhibition of incest-craving. Any inhibition must be wrong, since -inevitably in the end it causes neurosis and insanity. Therefore the -inhibition of incest-craving is wrong, and this wrong is the cause of -practically all modern neurosis and insanity. - -Psychoanalysis will never openly state this conclusion. But it is to -this conclusion that every analyst must, willy-nilly, consciously or -unconsciously, bring his patient. - -Trigant Burrow says that Freud’s _unconscious_ does but represent our -conception of conscious sexual life as this latter exists in a state of -repression. Thus Freud’s unconscious amounts practically to no more than -our repressed incest impulses. Again, Burrow says that it is knowledge -of sex that constitutes sin, and not sex itself. It is when the mind -turns to consider and _know_ the great affective-passional functions and -emotions that sin enters. Adam and Eve fell, not because they had sex, -or even because they committed the sexual act, but because they became -aware of their sex and of the possibility of the act. When sex became to -them a mental object—that is, when they discovered that they could -deliberately enter upon and enjoy and even provoke sexual activity in -themselves, then they were cursed and cast out of Eden. Then man became -self-responsible; he entered on his own career. - -Both these assertions by Burrow seem to us brilliantly true. But must we -inevitably draw the conclusion psychoanalysis draws? Because we discover -in the unconscious the repressed body of our incest-craving, and because -the recognition of _desire_, the making a mental objective of a certain -desire causes the introduction of the sin motive, the desire in itself -being beyond criticism or moral judgment, must we therefore accept the -incest-craving as part of our natural desire and proceed to put it into -practice, as being at any rate a lesser evil than neurosis and insanity? - -It is a question. One thing, however, psychoanalysis all along the line -fails to determine, and that is the nature of the pristine unconscious -in man. The incest-craving is or is not inherent in the pristine psyche. -When Adam and Eve became aware of sex in themselves, they became aware -of that which was pristine in them, and which preceded all knowing. But -when the analyst discovers the incest motive in the unconscious, surely -he is only discovering a term of humanity’s repressed _idea_ of sex. It -is not even _suppressed_ sex-consciousness, but _repressed_. That is, it -is nothing pristine and anterior to mentality. It is in itself the -mind’s ulterior motive. That is, the incest-craving is propagated in the -pristine unconscious by the mind itself, even though unconsciously. The -mind acts as incubus and procreator of its own horrors, _deliberately -unconsciously_. And the incest motive is in its origin not a pristine -impulse, but a logical extension of the existent idea of sex and love. -The mind, that is, transfers the idea of incest into the -affective-passional psyche, and keeps it there as a repressed motive. - -This is as yet a mere assertion. It cannot be made good until we -determine the nature of the true, pristine unconscious, in which all our -genuine impulse arises—a very different affair from that sack of horrors -which psychoanalysts would have us believe is source of motivity. The -Freudian unconscious is the cellar in which the mind keeps its own -bastard spawn. The true unconscious is the well-head, the fountain of -real motivity. The sex of which Adam and Eve became conscious derived -from the very God who bade them be not conscious of it—it was not spawn -produced by secondary propagation from the mental consciousness itself. - - - - - CHAPTER II - THE INCEST MOTIVE AND IDEALISM - - -It is obvious we cannot recover our moral footing until we can in some -way determine the true nature of the unconscious. The word unconscious -itself is a mere definition by negation and has no positive meaning. -Freud no doubt prefers it for this reason. He rejects _subconscious_ and -_preconscious_, because both these would imply a sort of nascent -consciousness, the shadowy half-consciousness which precedes mental -realization. And by his unconscious he intends no such thing. He wishes -rather to convey, we imagine, that which _recoils from_ consciousness, -that which reacts in the psyche away from mental consciousness. His -unconscious is, we take it, that part of the human consciousness which, -though mental, ideal in its nature, yet is unwilling to expose itself to -full recognition, and so recoils back into the affective regions and -acts there as a secret agent, unconfessed, unadmitted, potent, and -usually destructive. The whole body of our repressions makes up our -unconscious. - -The question lies here: whether a repression is a primal impulse which -has been deterred from fulfilment, or whether it is an _idea_ which is -refused enactment. Is a repression a repressed passional impulse, or is -it an idea which we suppress and refuse to put into practice—nay, which -we even refuse to own at all, a disowned, outlawed idea, which exists -rebelliously outside the pale? - -Man can inhibit the true passional impulses and so produce a derangement -in the psyche. This is a truism nowadays, and we are grateful to -psychoanalysis for helping to make it so. But man can do more than this. -Finding himself in a sort of emotional _cul de sac_, he can proceed to -deduce from his given emotional and passional premises conclusions which -are not emotional or passional at all, but just logical, abstract, -ideal. That is, a man finds it impossible to realize himself in -marriage. He recognizes the fact that his emotional, even passional, -regard for his mother is deeper than it ever could be for a wife. This -makes him unhappy, for he knows that passional communion is not complete -unless it be also sexual. He has a body of sexual passion which he -cannot transfer to a wife. He has a profound love for his mother. Shut -in between walls of tortured and increasing passion, he must find some -escape or fall down the pit of insanity and death. What is the only -possible escape? To seek in the arms of the mother the refuge which -offers nowhere else. And so the incest-motive is born. All the labored -explanations of the psychoanalysts are unnecessary. The incest motive is -a logical deduction of the human reason, which has recourse to this last -extremity, to save itself. Why is the human reason in peril? That is -another story. At the moment we are merely considering the origin of the -incest motive. - -The logical conclusion of incest is, of course, a profound decision in -the human soul, a decision affecting the deepest passional centers. It -rouses the deepest instinctive opposition. And therefore it must be kept -secret until this opposition is either worn away or persuaded away. -Hence the repression and ultimate disclosure. - -Now here we see the secret working of the process of idealism. By -idealism we understand the motivizing of the great affective sources by -means of ideas mentally derived. As for example the incest motive, which -is first and foremost a logical deduction made by the human reason, even -if unconsciously made, and secondly is introduced into the affective, -passional sphere, where it now proceeds to serve as a principle for -action. - -This motivizing of the passional sphere from the ideal is the final -peril of human consciousness. It is the death of all spontaneous, -creative life, and the substituting of the mechanical principle. - -It is obvious that the ideal becomes a mechanical principle, if it be -applied to the affective soul as a fixed motive. An ideal established in -control of the passional soul is no more and no less than a supreme -machine-principle. And a machine, as we know, is the active unit of the -material world. Thus we see how it is that in the end pure idealism is -identical with pure materialism, and the most ideal peoples are the most -completely material. Ideal and material are identical. The ideal is but -the god in the machine—the little, fixed, machine principle which works -the human psyche automatically. - -We are now in the last stages of idealism. And psychoanalysis alone has -the courage necessary to conduct us through these last stages. The -identity of love with sex, the single necessity for fulfilment through -love, these are our fixed ideals. We must fulfil these ideals in their -extremity. And this brings us finally to incest, even incest-worship. We -have no option, whilst our ideals stand. - -Why? Because incest is the logical conclusion of our ideals, when these -ideals have to be carried into passional effect. And idealism has no -escape from logic. And once he has built himself in the shape of any -ideal, man will go to any logical length rather than abandon his ideal -corpus. Nay, some great cataclysm has to throw him down and destroy the -whole fabric of his life before the motor-principle of his dominant -ideal is destroyed. Hence psychoanalysis as the advance-guard of -science, the evangel of the last _ideal_ liberty. For of course there is -a great fascination in a completely effected idealism. Man is then -undisputed master of his own fate, and captain of his own soul. But -better say engine-driver, for in truth he is no more than the little god -in the machine, this master of fate. He has invented his own automatic -principles, and he works himself according to them, like any little -mechanic inside the works. - -But ideal or not, we are all of us between the pit and the pendulum, or -the walls of red-hot metal, as may be. If we refuse the Freudian -_pis-aller_ as a means of escape, we have still to find some way out. -For there we are, all of us, trapped in a corner where we cannot, and -simply do not know how to fulfil our own natures, passionally. We don’t -know in which way fulfilment lies. If psychoanalysis discovers incest, -small blame to it. - -Yet we do know this much: that the pushing of the ideal to any further -lengths will not avail us anything. We have actually to go back to our -own unconscious. But not to the unconscious which is the inverted -reflection of our ideal consciousness. We must discover, if we can, the -true unconscious, where our life bubbles up in us, prior to any -mentality. The first bubbling life in us, which is innocent of any -mental alteration, this is the unconscious. It is pristine, not in any -way ideal. It is the spontaneous origin from which it behooves us to -live. - -What then is the true unconscious? It is not a shadow cast from the -mind. It is the spontaneous life-motive in every organism. Where does it -begin? It begins where life begins. But that is too vague. It is no use -talking about life and the unconscious in bulk. You can talk about -electricity, because electricity is a homogeneous force, conceivable -apart from any incorporation. But life is inconceivable as a general -thing. It exists only in living creatures. So that life begins, now as -always, in an individual living creature. In the beginning of the -individual living creature is the beginning of life, every time and -always, and life has no beginning apart from this. Any attempt at a -further generalization takes us merely beyond the consideration of life -into the region of mechanical homogeneous force. This is shown in the -cosmologies of eastern religions. - -The beginning of life is in the beginning of the first individual -creature. You may call the naked, unicellular bit of plasm the first -individual, if you like. Mentally, as far as thinkable simplicity goes, -it is the first. So that we may say that life begins in the first naked -unicellular organism. And where life begins the unconscious also begins. -But mark, the first naked unicellular organism is an _individual_. It is -a specific individual, not a mathematical unit, like a unit of force. - -Where the individual begins, life begins. The two are inseparable, life -and individuality. And also, where the individual begins, the -unconscious, which is the specific life-motive, also begins. We are -trying to trace the unconscious to its source. And we find that this -source, in all the higher organisms, is the first ovule cell from which -an individual organism arises. At the moment of conception, when a -procreative male nucleus fuses with the nucleus of the female germ, at -that moment does a new unit of life, of consciousness, arise in the -universe. Is it not obvious? The unconscious has no other source than -this, this first fused nucleus of the ovule. - -Useless to talk about the unconscious as if it were a homogeneous force -like electricity. You can only deal with the unconscious when you -realize that in every individual organism an individual nature, an -individual consciousness, is spontaneously created at the moment of -conception. We say _created_. And by _created_ we mean spontaneously -appearing in the universe, out of nothing. _Ex nihilo nihil fit._ It is -true that an individual is also generated. By the fusion of two nuclei, -male and female, we understand the process of generation. And from the -process of generation we may justly look for a new unit, according to -the law of cause and effect. As a natural or automatic result of the -process of generation we may look for a new unit of existence. But the -nature of this new unit must derive from the natures of the parents, -also by law. And this we deny. We deny that the nature of any new -creature derives from the natures of its parents. The nature of the -infant does _not_ follow from the natures of its parents. The nature of -the infant is _not_ just a new permutation-and-combination of elements -contained in the natures of the parents. There is in the nature of the -infant that which is utterly unknown in the natures of the parents, -something which could never be derived from the natures of all the -existent individuals or previous individuals. There is in the nature of -the infant something entirely new, underived, underivable, something -which is, and which will forever remain, _causeless_. And this something -is the unanalyzable, indefinable reality of individuality. Every time at -the moment of conception of every higher organism an individual nature -incomprehensibly arises in the universe, out of nowhere. Granted the -whole cause-and-effect process of generation and evolution, still the -individual is not explained. The individual unit of consciousness and -being which arises at the conception of every higher organism arises by -pure creation, by a process not susceptible to understanding, a process -which takes place outside the field of mental comprehension, where -mentality, which is definitely limited, cannot and does not exist. - -This causeless created nature of the individual being is the same as the -old mystery of the divine nature of the soul. Religion was right and -science is wrong. Every individual creature has a soul, a specific -individual nature the origin of which cannot be found in any -cause-and-effect process whatever. Cause-and-effect will not explain -even the individuality of a single dandelion. There is no assignable -cause, and no logical reason, for individuality. On the contrary, -individuality appears in defiance of all scientific law, in defiance -even of reason. - -Having established so much, we can really approach the unconscious. By -the unconscious we wish to indicate that essential unique nature of -every individual creature, which is, by its very nature, unanalyzable, -undefinable, inconceivable. It cannot be conceived, it can only be -experienced, in every single instance. And being inconceivable, we will -call it the unconscious. As a matter of fact, _soul_ would be a better -word. By the unconscious we do mean the soul. But the word _soul_ has -been vitiated by the idealistic use, until nowadays it means only that -which a man conceives himself to be. And that which a man conceives -himself to be is something far different from his true unconscious. So -we must relinquish the ideal word soul. - -If, however, the unconscious is inconceivable, how do we know it at all? -We know it by direct experience. All the best part of knowledge is -inconceivable. We know the sun. But we cannot conceive the sun, unless -we are willing to accept some theory of burning gases, some -cause-and-effect nonsense. And even if we do have a mental conception of -the sun as a sphere of blazing gas—which it certainly isn’t—we are just -as far from knowing what _blaze_ is. Knowledge is always a matter of -whole experience, what St. Paul calls knowing in full, and never a -matter of mental conception merely. This is indeed the point of all full -knowledge: that it is contained mainly within the unconscious, its -mental or conscious reference being only a sort of extract or shadow. - -It is necessary for us to know the unconscious, or we cannot live, just -as it is necessary for us to know the sun. But we need not explain the -unconscious, any more than we need explain the sun. We can’t do either, -anyway. We know the sun by beholding him and watching his motions and -feeling his changing power. The same with the unconscious. We watch it -in all its manifestations, its unfolding incarnations. We watch it in -all its processes and its unaccountable evolutions, and these we -register. - -For though the unconscious is the creative element, and though, like the -soul, it is beyond all law of cause and effect in its totality, yet in -its processes of self-realization it follows the laws of cause and -effect. The processes of cause and effect are indeed part of the working -out of this incomprehensible self-realization of the individual -unconscious. The great laws of the universe are no more than the fixed -habits of the living unconscious. - -What we must needs do is to try to trace still further the habits of the -true unconscious, and by mental recognition of these habits break the -limits which we have imposed on the movement of the unconscious. For the -whole point about the true unconscious is that it is all the time moving -forward, beyond the range of its own fixed laws or habits. It is no good -trying to superimpose an ideal nature upon the unconscious. We have to -try to recognize the true nature and then leave the unconscious itself -to prompt new movement and new being—the creative progress. - -What we are suffering from now is the restriction of the unconscious -within certain ideal limits. The more we force the ideal the more we -rupture the true movement. Once we can admit the _known_, but -incomprehensible, presence of the integral unconscious; once we can -trace it home in ourselves and follow its first revealed movements; once -we know how it habitually unfolds itself; once we can scientifically -determine its laws and processes in ourselves: then at last we can begin -to live from the spontaneous initial prompting, instead of from the dead -machine-principles of ideas and ideals. There is a whole science of the -creative unconscious, the unconscious in its law-abiding activities. And -of this science we do not even know the first term. Yes, when we know -that the unconscious appears by creation, as a new individual reality in -every newly-fertilized germ-cell, then we know the very first item of -the new science. But it needs a super-scientific grace before we can -admit this first new item of knowledge. It means that science abandons -its intellectualist position and embraces the old religious faculty. But -it does not thereby become less scientific, it only becomes at last -complete in knowledge. - - - - - CHAPTER III - THE BIRTH OF CONSCIOUSNESS - - -It is useless to try to determine _what is consciousness_ or _what is -knowledge_. Who cares anyhow, since we know without definitions. But -what we fail to know, yet what we must know, is the nature of the -pristine consciousness which lies integral and progressive within every -functioning organism. The brain is the seat of the ideal consciousness. -And ideal consciousness is only the dead end of consciousness, the spun -silk. The vast bulk of consciousness is non-cerebral. It is the sap of -our life, of all life. - -We are forced to attribute to a star-fish, or to a nettle, its own -peculiar and integral consciousness. This throws us at once out of the -ideal castle of the brain into the flux of sap-consciousness. But let us -not jump too far in one bound. Let us refrain from taking a sheer leap -down the abyss of consciousness, down to the invertebrates and the -protococci. Let us cautiously scramble down the human declivities. Or -rather let us try to start somewhere near the foot of the calvary of -human consciousness. Let us consider the child in the womb. Is the fœtus -conscious? It must be, since it carries on an independent and -progressive self-development. This consciousness obviously cannot be -ideal, cannot be cerebral, since it precedes any vestige of cerebration. -And yet it is an integral, individual consciousness, having its own -single purpose and progression. Where can it be centered, how can it -operate, before even nerves are formed? For it does steadily and -persistently operate, even spinning the nerves and brain as a web for -its own motion, like some subtle spider. - -What is the spinning spider of the first human consciousness—or rather, -where is the center at which this consciousness lies and spins? Since -there must be a center of consciousness in the tiny fœtus, it must have -been there from the very beginning. There it must have been, in the -first fused nucleus of the ovule. And if we could but watch this prime -nucleus, we should no doubt realize that throughout all the long and -incalculable history of the individual it still remains central and -prime, the source and clue of the living unconscious, the origin. As in -the first moment of conception, so to the end of life in the individual, -the first nucleus remains the creative-productive center, the quick, -both of consciousness and of organic development. - -And where in the developed fœtus shall we look for this -creative-productive quick? Shall we expect it in the brain or in the -heart? Surely our own subjective wisdom tells us, what science can -verify, that it lies beneath the navel of the folded fœtus. Surely that -prime center, which is the very first nucleus of the fertilized ovule, -lies situated beneath the navel of all womb-born creatures. There, from -the beginning, it lay in its mysterious relation to the outer, active -universe. There it lay, perfectly associated with the parent body. There -it acted on its own peculiar independence, drawing the whole stream of -creative blood upon itself, and, spinning within the parental -blood-stream, slowly creating or bodying forth its own incarnate -amplification. All the time between the quick of life in the fœtus and -the great outer universe there exists a perfect correspondence, upon -which correspondence the astrologers based their science in the days -before mental consciousness had arrogated all knowledge unto itself. - -The fœtus is not _personally_ conscious. But then what is personality if -not ideal in its origin? The fœtus is, however, radically, individually -conscious. From the active quick, the nuclear center, it remains single -and integral in its activity. At this center it distinguishes itself -utterly from the surrounding universe, whereby both are modified. From -this center the whole individual arises, and upon this center the whole -universe, by implication, impinges. For the fixed and stable universe of -law and matter, even the whole cosmos, would wear out and disintegrate -if it did not rest and find renewal in the quick center of creative life -in individual creatures. - -And since this center has absolute location in the first fertilized -nucleus, it must have location still in the developed fœtus, and in the -mature man. And where is this location in the unborn infant? Beneath the -burning influx of the navel. Where is it in the adult man? Still beneath -the navel. As primal affective center it lies within the solar plexus of -the nervous system. - -We do not pretend to use technical language. But surely our meaning is -plain even to correct scientists, when we assert that in all mammals the -center of primal, constructive consciousness and activity lies in the -middle front of the abdomen, beneath the navel, in the great nerve -center called the solar plexus. How do we know? We feel it, as we feel -hunger or love or hate. Once we _know_ what we are, science can proceed -to analyze our knowledge, demonstrate its truth or its untruth. - -We all of us know what it is to handle a newborn, or at least a quite -young infant. We know what it is to lay the hand on the round little -abdomen, the round, pulpy little head. We know where is life, where is -pulp. We have seen blind puppies, blind kittens crawling. They give -strange little cries. Whence these cries? Are they mental exclamations? -As in a ventriloquist, they come from the stomach. There lies the -wakeful center. There speaks the first consciousness, the audible -unconscious, in the squeak of these infantile things, which is so -curiously and indescribably moving, reacting direct upon the great -abdominal center, the preconscious mind in man. - -There at the navel, the first rupture has taken place, the first break -in continuity. There is the scar of dehiscence, scar at once of our pain -and splendor of individuality. Here is the mark of our isolation in the -universe, stigma and seal of our free, perfect singleness. Hence the -lotus of the navel. Hence the mystic contemplation of the navel. It is -the upper mind losing itself in the lower first-mind, that which is last -in consciousness reverting to that which is first. - -A mother will realize better than a philosopher. She knows the rupture -which has finally separated her child into its own single, free -existence. She knows the strange, sensitive rose of the navel: how it -quivers conscious; all its pain, its want for the old connection; all -its joy and chuckling exultation in sheer organic singleness and -individual liberty. - -The powerful, active psychic center in a new child is the great solar -plexus of the sympathetic system. From this center the child is drawn to -the mother again, crying, to heal the new wound, to re-establish the old -oneness. This center directs the little mouth which, blind and -anticipatory, seeks the breast. How could it find the breast, blind and -mindless little mouth? But it needs no eyes nor mind. From the great -first-mind of the abdomen it moves direct, with an anterior knowledge -almost like magnetic propulsion, as if the little mouth were drawn or -propelled to the maternal breast by vital magnetism, whose center of -directive control lies in the solar plexus. - -In a measure, this taking of the breast re-instates the old connection -with the parent body. It is a strange sinking back to the old unison, -the old organic continuum—a recovery of the pre-natal state. But at the -same time it is a deep, avid gratification in drinking in the sustenance -of a new individuality. It is a deep gratification in the exertion of a -new, voluntary power. The child acts now separately from its own -individual center and exerts still a control over the adjacent universe, -the parent body. - -So the warm life-stream passes again from the parent into the aching -abdomen of the severed child. Life cannot progress without these -ruptures, severances, cataclysms; pain is a living reality, not merely a -deathly. Why haven’t we the courage for life-pains? If we could depart -from our old tenets of the mind, if we could fathom our own -_unconscious_ sapience, we should find we have courage and to spare. We -are too mentally domesticated. - -The great magnetic or dynamic center of first-consciousness acts -powerfully at the solar plexus. Here the child knows beyond all -knowledge. It does not see with the eyes, it cannot perceive, much less -conceive. Nothing can it apprehend; the eyes are a strange plasmic, -nascent darkness. Yet from the belly it knows, with a directness of -knowledge that frightens us and may even seem abhorrent. The mother, -also, from the bowels knows her child—as she can never, never know it -from the head. There is no thought nor speech, only direct, ventral -gurglings and cooings. From the passional nerve-center of the solar -plexus in the mother passes direct, unspeakable effluence and -intercommunication, sheer effluent contact with the palpitating -nerve-center in the belly of the child. Knowledge, unspeakable knowledge -interchanged, which must be diluted by eternities of materialization -before they can come to expression. - -It is like a lovely, suave, fluid, _creative_ electricity that flows in -a circuit between the great nerve-centers in mother and child. The -electricity of the universe is a sundering force. But this lovely -polarized vitalism is creative. It passes in a circuit between the two -poles of the passional unconscious in the two now separated beings. It -establishes in each that first primal consciousness which is the sacred, -all-containing head-stream of all our consciousness. - -But this is not all. The flux between mother and child is not all sweet -unison. There is as well the continually widening gap. A wonderful rich -communion, and at the same time a continually increasing cleavage. If -only we could realize that all through life these are the two -synchronizing activities of love, of creativity. For the end, the goal, -is the perfecting of each single individuality, unique in itself—which -cannot take place without a perfected harmony between the beloved, a -harmony which depends on the at-last-clarified singleness of each being, -a singleness equilibrized, polarized in one by the counter-posing -singleness of the other. - -So the child. In its wonderful unison with the mother it is at the same -time extricating itself into single, separate, independent existence. -The one process, of unison, cannot go on without the other process, of -purified severance. At first the child cleaves back to the old source. -It clings and adheres. The sympathetic center of unification, or at -least unison, alone seems awake. The child wails with the strange -desolation of severance, wails for the old connection. With joy and -peace it returns to the breast, almost as to the womb. - -But not quite. Even in sucking it discovers its new identity and -_power_. Its own new, separate _power_. It draws itself back suddenly; -it waits. It has heard something? No. But another center has flashed -awake. The child stiffens itself and holds back. What is it, wind? -Stomach-ache? Not at all. Listen to some of the screams. The ears can -hear deeper than eyes can see. The first scream of the ego. The scream -of asserted isolation. The scream of revolt from connection, the revolt -from union. There is a violent anti-maternal motion, anti-everything. -There is a refractory, bad-tempered negation of everything, a hurricane -of temper. What then? After such tremendous unison as the womb implies, -no wonder there are storms of rage and separation. The child is -screaming itself rid of the old womb, kicking itself in a blind paroxysm -into freedom, into separate, negative independence. - -So be it, there must be paroxysms, since there must be independence. -Then the mother gets angry too. It affects her, though perhaps not as -badly as it affects outsiders. Nothing acts more direct on the great -primal nerve-centers than the screaming of an infant, this blind -screaming negation of connections. It is the friction of irritation -itself. Everybody is implicated, just as they would be if the air were -surcharged with electricity. The mother is perhaps less affected because -she understands primarily, or because she is polarized directly with the -child. Yet she, too, must be angry, in her measure, inevitably. - -It is a blind, almost mechanistic effort on the part of the new organism -to extricate itself from cohesion with the circumambient universe. It -applies direct to the mother. But it affects everybody. The great -centers of response vibrate with a maddening, sometimes unbearable -friction. What centers? Not the great sympathetic plexus this time, but -its corresponding voluntary ganglion. The great ganglion of the spinal -system, the lumbar ganglion, negatively polarizes the solar plexus in -the primal psychic activity of a human individual. When a child screams -with temper, it sends out from the lumbar ganglion violent waves of -frictional repudiation, extraordinary. The little back has an amazing -power once it stiffens itself. In the lumbar ganglion the unconscious -now vibrates tremendously in the activity of sundering, separation. -Mother and child, polarized, are primarily affected. Often the mother is -so _sure_ of her possession of the child that she is almost unmoved. But -the child continues, till the frictional response is roused in the -mother, her anger rises, there is a flash, an outburst like lightning. -And then the storm subsides. The pure act of sundering is effected. Each -being is clarified further into its own single, individual self, further -perfected, separated. - -Hence a duality, now, in primal consciousness in the infant. The warm -rosy abdomen, tender with chuckling unison, and the little back -strengthening itself. The child kicks away, into independence. It -stiffens its spine in the strength of its own private and separate, -inviolable existence. It will admit now of no trespass. It is awake now -in a new pride, a new self-assertion. The sense of antagonistic freedom -is aroused. Clumsy old adhesions must be ruthlessly fused. And so, from -the lumbar ganglion the fiery-tempered infant asserts its new, blind -will. - -And as the child fights the mother fights. Sometimes she fights to keep -her refractory child, and sometimes she fights to kick him off, as a -mare kicks off her too-babyish foal. It is the great _voluntary_ center -of the unconscious flashing into action. Flashing from the deep lumbar -ganglion in the mother to the newly-awakened, corresponding center in -the child goes the swift negative current, setting each of them asunder -in clean individuality. So long as the force meets its polarized -response all is well. When a force flashes and has no response, there is -devastation. How weary in the back is the nursing mother whose great -center of repudiation is suppressed or weak; how a child droops if only -the sympathetic unison is established. - -So, the polarity of the dynamic consciousness, from the very start of -life! Direct flowing and flashing of two consciousness-streams, active -in the bringing forth of an individual being. The sweet commingling, the -sharp clash of opposition. And no possibility of creative development -without this polarity, this dual circuit of direct, spontaneous, honest -interchange. No hope of life apart from this. The primal unconscious -pulsing in its circuits between two beings: love and wrath, cleaving and -repulsion, inglutination and excrementation. What is the good of -inventing “ideal” behavior? How order the path of the unconscious? For -let us now realize that we cannot, even with the best intentions, -proceed to order the path of our own unconscious without vitally -deranging the life-flow of those connected with us. If you disturb the -current at one pole, it must be disturbed at the other. Here is a new -moral aspect to life. - - - - - CHAPTER IV - THE CHILD AND HIS MOTHER - - -In asserting that the seat of consciousness in a young infant is in the -abdomen, we do not pretend to suggest that all the other -conscious-centers are utterly dormant. Once a child is born, the whole -nervous and cerebral system comes awake, even the brain’s memories begin -to glimmer, recognition and cognition soon begin to take place. But the -spontaneous control and all the prime developing activity derive from -the great affective centers of the abdomen. In the solar plexus is the -first great fountain and issue of infantile consciousness. There, -beneath the navel, lies the active human first-mind, the prime -unconscious. From the moment of conception, when the first nucleus is -formed, to the moment of death, when this same nucleus breaks again, the -first great active center of human consciousness lies in the solar -plexus. - -The movement of development in any creature is, however, towards a -florescent individuality. The ample, mature, unfolded individual stands -perfect, perfect in himself, but also perfect in his harmonious relation -to those nearest him and to all the universe. Whilst only the one great -center of consciousness is awake, in the abdomen, the infant has no -separate existence, his whole nature is contained in the conjunction -with the parent. As soon as the complementary negative pole arouses the -voluntary center of the lumbar ganglion, there is at once a retraction -into independence and an assertion of singleness. The back strengthens -itself. - -But still the circuit of polarity, dual as it is, positive and negative -from the positive-sympathetic and the negative-voluntary poles, still -depends on the duality of two beings—it is still extra-individual. Each -individual is vitally dependent on the other, for the life circuit. - -Let us consider for a moment the _kind_ of consciousness manifested at -the two great primary centers. At the solar plexus the new psyche acts -in a mode of attractive vitalism, drawing its objective unto itself as -by vital magnetism. Here it drinks in, as it were, the contiguous -universe, as during the womb-period it drank from the living continuum -of the mother. It is darkly self-centered, exultant and positive in its -own existence. It is all-in-all to itself, its own great subject. It -knows no objective. It only knows its own vital potency, which potency -draws the external object unto itself, subjectively, as the blood-stream -was drawn into the fœtus, by subjective attraction. Here the psyche is -to itself the _All_. Blindly self-positive. - -This is the first mode of consciousness for every living -thing—fascinating in all young things. The second half of the same mode -commences as soon as direct activity sets up in the lumbar ganglion. -Then the psyche recoils upon itself, in its first reaction against -continuity with the outer universe. It recoils even against its own mode -of assimilatory unison. Even it must break off, interrupt the great -psychic-assimilation process which goes on at the sympathic center. It -must recoil clean upon itself, break loose from any attachment -whatsoever. And then it must try its _power_, often playfully. - -This reaction is still subjective. When a child stiffens and draws away, -when it screams with pure temper, it takes no note of that from which it -recoils. It has no objective consciousness of that from which it reacts, -the mother principally. It is like a swimmer endlessly kicking the water -away behind him, with strong legs vividly active from the spinal -ganglia. Like a man in a boat pushing off from the shore, it merely -thrusts away, in order to ride free, ever more free. It is a purely -subjective motion, in the negative direction. - -After our long training in objectivation, and our epoch of worship of -the objective mode, it is perhaps difficult for us to realize the -strong, blind power of the unconscious on its first plane of activity. -It is something quite different from what we call _egoism_—which is -really mentally derived—for the ego is merely the sum-total of what we -_conceive_ ourselves to be. The powerful pristine subjectivity of the -unconscious on its first plane is, on the other hand, the root of all -our consciousness and being, darkly tenacious. Here we are grounded, say -what we may. And if we break the spell of this first subjective mode, we -break our own main root and live rootless, shiftless, groundless. - -So that the powerful subjectivity of the unconscious, where the self is -all-in-all unto itself, active in strong desirous _psychic_ assimilation -or in direct repudiation of the contiguous universe; this first plane of -psychic activity, polarized in the solar plexus and the lumbar ganglion -of each individual but established in a circuit with the corresponding -poles of another individual: this is the first scope of life and being -for every human individual, and is beyond question. But we must again -remark that the whole circuit is established between _two_ -individuals—that neither is a free thing-unto-itself—and that the very -fact of established polarity between the two maintains that -correspondence between the individual entity and the external universe -which is the clue to all growth and development. The pure subjectivity -of the first plane of consciousness is no more _selfish_ than the pure -objectivity of any other plane. How can it be? How can any form of pure, -balanced polarity between two vital individuals be in any sense selfish -on the part of one individual? We have got our moral values all wrong. - -Save for healthy instinct, the moralistic human race would have -exterminated itself long ago. And yet man _must_ be moral, at the very -root moral. The essence of morality is the basic desire to preserve the -perfect correspondence between the self and the object, to have no -trespass and no breach of integrity, nor yet any refaulture in the -vitalistic interchange. - -As yet we see the unconscious active on one plane only and entirely -dependent on _two_ individuals. But immediately following the -establishment of the circuit of the powerful, subjective, abdominal -plane comes the quivering of the whole system into a new degree of -consciousness. And two great upper centers are awake. - -The diaphragm really divides the human body, psychically as well as -organically. The two centers beneath the diaphragm are centers of dark -subjectivity, centripetal, assimilative. Once these are established, in -the thorax the two first centers of objective consciousness become -active, with ever-increasing intensity. The great thoracic sympathetic -plexus rouses like a sun in the breast, the thoracic ganglion fills the -shoulders with strength. There are now two planes of primary -consciousness—the first, the lower, the subjective unconscious, active -beneath the diaphragm, and the second upper, objective plane, active -above the diaphragm, in the breast. - -Let us realize that the subjective and objective of the unconscious are -not the same as the subjective and the objective of the _mind_. Here we -have no concepts to deal with, no static objects in the shape of ideas. -We have none of that tiresome business of establishing the relation -between the mind and its own ideal object, or the discriminating between -the ideal thing-in-itself and the mind of which it is the content. We -are spared that hateful thing-in-itself, the idea, which is at once so -all-important and so _nothing_. We are on straightforward solid ground; -there is no abstraction. - -The unconscious subjectivity is, in its positive manifestation, a great -imbibing, and in its negative, a definite blind rejection. What we call -an _unconscious_ rejection. This subjectivity embraces alike creative -emotion and physical function. It includes alike the sweet and -untellable communion of love between the mother and child, the -irrational reaction into separation between the two, and also the -physical functioning of sucking and urination. Psychic and physical -development run parallel, though they are forever distinct. The child -sucking, the child urinating, this is the child acting from the great -_subjective_ centers, positive and negative. When the child sucks, there -is a sympathetic circuit between it and the mother, in which the -sympathetic plexus in the mother acts as negative or submissive pole to -the corresponding plexus in the child. In urination there is a -corresponding circuit in the voluntary centers, so that a mother seems -gratified, and _is_ gratified, inevitably, by the excremental -functioning of her child. She experiences a true polar reaction. - -Child and mother have, in the first place, no objective consciousness of -each other, and certainly no _idea_ of each other. Each is a blind -desideratum to the other. The strong love between them is effectual in -the great abdominal centers, where all love, real love, is primarily -based. Of that reflected or moon-love, derived from the head, that -spurious form of love which predominates to-day, we do not speak here. -It has its root in the _idea_: the beloved is a mental objective, -endlessly appreciated, criticized, scrutinized, exhausted. This has -nothing to do with the active unconscious. - -Having realized that the unconscious sparkles, vibrates, travels in a -strong subjective stream from the abdominal centers, connecting the -child directly with the mother at corresponding poles of vitalism, we -realize that the unconscious contains nothing ideal, nothing in the -least conceptual, and hence nothing in the least personal, since -personality, like the ego, belongs to the conscious or mental-subjective -self. So the first analyses are, or should be, so impersonal that the -so-called _human_ relations are not involved. The first relationship is -neither personal nor biological—a fact which psychoanalysis has not -succeeded in grasping. - -For example. A child screams with terror at the touch of fur; another -child loves the touch of fur, and purrs with pleasure. How now? Is it a -complex? Did the father have a beard? - -It is possible. But all-too-human. The physical result of rubbing -fur is to set up a certain amount of frictional electricity. -Frictional electricity is one of the sundering forces. It -corresponds to the voluntary forces exerted at the lower spinal -ganglia, the forces of anger and retraction into independence and -power. An over-sympathetic child will scream with fear at the touch -of fur; a refractory child will purr with pleasure. It is a reaction -which involves even deeper things than sex—the primal constitution -of the elementary psyche. A sympathetically overbalanced child has a -horror of the electric-frictional force such as is emitted from the -fur of a black cat, creature of rapacity. The same delights a -fierce-willed child. - -But we must admit at the same time that from earliest days a child is -subject to the definite _conscious_ psychic influences of -its surroundings and will react almost automatically to a -conscious-passional suggestion from the mother. In this way personal sex -is prematurely evoked, and real complexes are set up. But these derive -not from the spontaneous unconscious. They are in a way dictated from -the deliberate, mental consciousness, even if involuntarily. Again they -are a result of _mental_ subjectivity, self-consciousness—so different -from the primal subjectivity of the unconscious. - -To return, however, to the pure unconscious. When the upper centers -flash awake, a whole new field of consciousness and spontaneous activity -is opened out. The great sympathetic plexus of the breast is the heart’s -mind. This thoracic plexus corresponds directly in the upper man to the -solar plexus in the lower. But it is a correspondence in creative -opposition. From the sympathetic center of the breast as from a window -the unconscious goes forth seeking its object, to dwell upon it. When a -child leans its breast against its mother it becomes filled with a -primal awareness of _her_—not of itself desiring her or partaking of -her—but of her as she is in herself. This is the first great acquisition -of primal objective knowledge, the objective content of the unconscious. -Such knowledge we call the treasure of the heart. When the ancients -located the first seat of consciousness in the heart, they were neither -misguided nor playing with metaphor. For by consciousness they meant, as -usual, objective consciousness only. And from the cardiac plexus goes -forth that strange effluence of the self which seeks and dwells upon the -beloved, lovingly roving like the fingers of an infant or a blind man -over the face of the treasured object, gathering her mould into itself -and transferring her mould forever into its own deep unconscious psyche. -This is the first acquiring of objective knowledge, sightless, -unspeakably direct. It is a dwelling of the child’s unconscious within -the form of the mother, the gathering of a pure, eternal impression. So -the soul stores itself with dynamic treasures; it verily builds its own -tissue of such treasure, the tissue of the developing body, each cell -stored with creative dynamic content. - -The breasts themselves are as two eyes. We do not know how much the -nipples of the breast, both in man and woman, serve primarily as poles -of vital _conscious_ effluence and connection. We do not know how the -nipples of the breast are as fountains leaping into the universe, or as -little lamps irradiating the contiguous world, to the soul in quest. - -But certainly from the passional conscious-center of the breast goes -forth the first joyous discovery of the beloved, the first objective -discovery of the contiguous universe, the first ministration of the self -to that which is beyond the self. So, functionally, the mother ministers -with the milk of her breast. But this is a yielding to the great _lower_ -plexus, the basic solar plexus. It is the breast as part also of the -alimentary system—a special thing. - -In sucking the hands also come awake. It is strange to notice the -pictures by the old masters of the Madonna and Child. Sometimes the -strange round belly of the Infant seems the predominant mystery-center, -and sometimes from the tiny breast it is as if a delicate light glowed, -the light of love. As if the breast should illumine the outer world in -its seeking administering love. As if the breast of the Infant glimmered -its light of discovery on the adoring Mother, and she bowed, submissive -to the revelation. - -The little hands and arms wave, circulate, trying to touch, to grasp, to -know. To grasp in caress, not to reive. To grasp in order to identify -themselves with the cherished discovery, to realize the beloved. To -cherish, to realize the beloved. To administer the outward-seeking self -to the beloved. We give this the exclusive name of love. But it is -indeed only the one direction of love, the outgoing from the lovely -center of the breast—the nipples seeking, the hands delicately, -caressively exploring, the eyes at last waking to perception. The eyes, -the hands, these wake and are alert from the center of the breast. But -the ears and feet move from the deep lower centers—the recipient ears, -imbibing vibrations, the feet which press the resistant earth, -controlled from the powerful lower ganglia of the spine. And thus great -scope of activity opens, in the hands that wave and explore, the eyes -that try to perceive, the legs, the little knees that thrust, thrust -away, the small feet that curl and twinkle upon themselves, ready for -the obstinate earth. - -And so, also a wholeness is established within the individual. The two -fields of consciousness, the first upper and the first lower, are based -upon a correspondence of polarity. The first great complex circuit is -now set up _within the individual_, between the upper and lower centers. -The individual consciousness has now its own integral independent -existence and activity, apart from external connection. It has its right -to be alone. - - - - - CHAPTER V - THE LOVER AND THE BELOVED - - -Consciousness develops on successive planes. On each plane there is the -dual polarity, positive and negative, of the sympathetic and voluntary -nerve centers. The first plane is established between the poles of the -sympathetic solar plexus and the voluntary lumbar ganglion. This is the -active first plane of the subjective unconscious, from which the whole -of consciousness arises. - -Immediately succeeding the first plane of subjective dynamic -consciousness arises the corresponding first plane of objective -consciousness, the objective unconscious, polarized in the cardiac -plexus and the thoracic ganglion, in the breast. There is a perfect -correspondence in difference between the first abdominal and the first -thoracic planes. These two planes polarize each other in a fourfold -polarity, which makes the first great field of individual, -self-dependent consciousness. - -Each pole of the active unconscious manifests a specific activity and -gives rise to a specific kind of dynamic or creative consciousness. On -each plane, the negative voluntary pole _complements_ the positive -sympathetic pole, and yet the consciousness originating from the -complementary poles is not merely negative versus positive, it is -categorically different, opposite. Each is pure and perfect in itself. - -But the moment we enter the two planes of corresponding -consciousness, lower and upper, we find a whole new range of -complements. The upper, dynamic-objective plane is complementary to -the lower, dynamic-subjective. The mystery of creative opposition -exists all the time between the two planes, and this unison in -opposition between the two planes forms the first whole field of -consciousness. Within the individual the polarity is fourfold. In a -relation between two individuals the polarity is already eightfold. - -Now before we can have any sort of scientific, comprehensive psychology -we shall have to establish the _nature_ of the consciousness at each of -the dynamic poles—the nature of the consciousness, the direction of the -dynamic-vital flow, the resultant physical-organic development and -activity. This we must do before we can even begin to consider a genuine -system of education. Education now is widely at sea. Having ceased to -steer by the pole-star of the mind, having ceased to aim at the cramming -of the intellect, it veers hither and thither hopelessly and absurdly. -Education can never become a serious science until the human psyche is -properly understood. And the human psyche cannot begin to be understood -until we enter the dark continent of the unconscious. Having begun to -explore the unconscious, we find we must go from center to center, -chakra to chakra, to use an old esoteric word. We must patiently -determine the psychic manifestation at each center, and moreover, as we -go, we must discover the psychic results of the interaction, the -polarized interaction between the dynamic centers both within and -without the individual. - -Here is a real job for the scientist, a job which eternity will never -see finished though even to-morrow may see it well begun. It is a job -which will at last free us from the most hateful of all shackles, the -shackles of ideas and ideals. It is a great task of the liberators, -those who work forever for the liberation of the free _spontaneous_ -psyche, the effective soul. - -In these few chapters we hope to hint at the establishment of the first -field of the unconscious—at the nature of the consciousness manifested -at each pole—and at the already complex range of dynamic polarity -between the various poles. So far we have given the merest suggestion of -the nature of the first plane of the unconscious and have attempted the -opening of the second or upper plane. We profess no scientific -_exactitude_, particularly in terminology. We merely wish intelligibly -to open a way. - -To balance the solar plexus wakes the great plexus of the breast. In our -era this plexus is the great planet of our psychic universe. In the -previous sympathetic era the flower of the universal blossomed in the -navel. But since Egypt the sun of creative activity beams from the -breast, the heart of the supreme Man. This is to us the source of -light—the loving heart, the Sacred Heart. Against this we contrast the -devouring darkness of the lower man, the devouring whirlpool beneath the -navel. Even theosophists don’t realize that the universal lotus really -blossoms in the abdomen—that our lower man, our dark, devouring -whirlpool, was once the creative source, in human estimation. - -But in calling the heart the sun, the source of light, we are -biologically correct even. For the roots of vision are in the cardiac -plexus. But if we were to consider the heart itself, not its great nerve -plexus, we should have to go further than the nervous system. If we had -to consider the whole lambent blood-stream, we should have to descend -too deep for our unpractised minds. Suffice it here to hint that the -solar plexus is the first and main clue to the great alimentary-sexual -activity in man, an activity at once functional and creatively -emotional, whilst the cardiac plexus is first and main clue to the -respiratory system and the active-productive manifestations. The mouth -and nostrils are gates to each great center, upper and lower—even the -breasts have this duality. Yet the clue to respiration and hand activity -and vision is in the breast, while the clue to alimentation and passion -and sex is in the lower centers. The duality goes so far and is so -profound. And the polarity! The great organs, as well as the lymphatic -glands, depend each on its own specific center of the unconscious; each -is derived from a specific _dynamic_ conscious-clue, what we might -almost call a soul-cell. The inherent unconscious, or soul, is the first -nucleus subdivided, and from its own subdivisions produced, from its own -still-creative constellated nuclei, the organs, glands, nerve-centers of -the human organism. This is our answer to materialism and idealism -alike. The _nuclear unconscious_ brought forth organs and consciousness -alike. And the great nuclei of the unconscious _still_ lie active in the -great living nerve-centers, which nerve centers, from the original -solar-plexus to the conclusive brain, form one great chain of dual -polarity and amplified consciousness. - -All this is a mere incoherent stammering, broken first-words. To return -to the direct path of our progress. It is not merely a metaphor, to call -the cardiac plexus the sun, the Light. It is metaphor in the first -place, because the conscious effluence which proceeds from this first -upper center in the breast goes forth and plays upon its external -object, as phosphorescent waves might break upon a ship and reveal its -form. The transferring of the objective knowledge to the psyche is -almost the same as vision. It is root-vision. It happens before the eyes -open. It is the first tremendous mode of _apprehension_, still dark, but -moving towards light. It is the eye in the breast. Psychically, it is -basic objective apprehension. Dynamically, it is love, devotional, -administering love. - -Now we make already a discrimination between the two natures, even of -this first upper consciousness. First from the breast flows the -devotional, self-outpouring of love, love which gives its all to the -beloved. And back again returns to the ingathered objective -consciousness, the first objective content of the psyche. - -This argues the dual polarity. From the positive pole of the cardiac -plexus flows out that effluence which we call selfless love. It is -really self-devoting love, not self-less. This is the one form of love -we recognize. But from the strong ganglion of the shoulders proceeds the -negative circuit, which searches and explores the beloved, bringing back -pure objective apprehension, not critical, in the mental sense, and yet -passionally discriminative. - -Let us discriminate between the two upper poles. From the sympathetic -heart goes forth pure administering, like sunbeams. But from the strong -thoracic center of the shoulders is exerted a strong rejective force, a -force which, pressing upon the object of attention, in the mode of -separation, succeeds in transferring to itself the impression of the -object to which it has attended. This is the other half of devotional -love—perfect _knowledge_ of the beloved. - -Now this knowledge in itself argues a contradistinction between the -lover and the beloved. It is the very mould of the contradistinction. It -is the impress upon the lover of that which was separate from him, -resistant to him, in the beloved. Objective knowledge is always of this -kind—a knowledge based on unchangeable difference, a knowledge truly of -the gulf that lies between the two beings nearest to each other. - -In two kinds, then, consists the activity of the unconscious on the -first upper plane. Primal is the blissful sense of ineffable transfusion -with the beloved, which we call love, and of which our era has perhaps -enjoyed the full. It is a mode of creative consciousness essentially -objective, but yet it preserves no object in the memory, even the -dynamic memory. It is a great objective flux, a streaming forth of the -self in blissful departure, like sunbeams streaming. - -If this activity alone worked, then the self would utterly depart from -its own integrity; it would pass out and merge with the beloved—which -passing out and merging is the goal of enthusiasts. But living beings -are kept integral by the activity of the great negative pole. From the -thoracic ganglion also the unconscious goes forth in its quest of the -beloved. But what does it go to seek? Real objective knowledge. It goes -to find out the wonders which itself does not contain and to transfer -these wonders, as by impress, into itself. It goes out to determine the -limits of its own existence also. - -This is the second half of the activity of upper or self-less or -spiritual love. There is a tremendous great joy in exploring and -discovering the beloved. For what is the beloved? She is that which I -myself am not. Knowing the breach between us, the uncloseable gulf, I in -the same breath realize her _features_. In the first mode of the upper -consciousness there is perfect surpassing of all sense of division -between the self and the beloved. In the second mode the very discovery -of the features of the beloved contains the full realization of the -irreparable, or unsurpassable, gulf. This is objective knowledge, as -distinct from objective emotion. It contains always the element of -self-amplification, as if the self were amplified by knowledge in the -beloved. It should also contain the knowledge of the _limits_ of the -self. - -So it is with the Infant. Curious indeed is the look on the face of the -Holy Child, in Leonardo’s pictures, in Botticelli’s, even in the -beautiful Filippo Lippi. It is the Mother who crosses her hands on her -breast, in supreme acquiescence, recipient; it is the Child who gazes, -with a kind of _objective_, strangely discerning, deep apprehension of -her, startling to northern eyes. It is a gaze by no means of innocence, -but of profound, pre-visual discerning. So plainly is the child looking -across the gulf and _fixing_ the gulf by very intentness of pre-visual -apprehension, that instinctively the ordinary northerner finds Him -anti-pathetic. It seems almost a cruel objectivity. - -Perhaps between lovers, in the objective way of love, either the -voluntary separative mode predominates, or the sympathetic mode of -communion—one or the other. In the north we have worshipped the latter -mode. But in the south it is different; the objective sapient manner of -love seems more natural. Moreover in the face of the Infant lingers -nearly always the dark look of the pristine mode of consciousness, the -powerful self-centering subjective mode, established in the lower -body—the so-called sensual mode. - -But take our own children. A small infant, as soon as it really begins -to direct its attention. How often it seems to be gazing across a -strange distance at the mother; what a curious look is on its face, as -if the mother were an object set across a far gulf, distinct however, -discernible, even obtrusive in her need to be apprehended. A mother will -chase away this look with kisses. But she cannot chase away the -inevitable effluence of separatist, objective apprehension. She herself -sometimes will fall into a half-trance, and the child on her lap will -resolve itself into a strange and separate object. She does not -criticize or analyze him. She does not even _perceive_ him. But as if -rapt, she apprehends him lying there, an unfathomable and inscrutable -objective, outside herself, never to be grasped or included in herself. -She seizes as it were a sudden and final, objective impression of him. -And the conclusive sensation is one of _finality_. Something final has -happened to her. She has the strange sensation of unalterable certainty, -a sensation at once profoundly gratifying and rather appalling. She -_possesses_ something, a certain entity of primal, pre-conscious -knowledge. Let the child be what he may, her knowledge of him is her -own, forever and final. It gives her a sense of wealth in possession, -and of power. It gives her a sense also of fatality. From the very -satisfaction of the objective finality derives the sense of fatality. It -is a knowledge of the other being, but a knowledge which contains at the -same time a final assurance of the eternal and insuperable gulf which -lies between beings—the isolation of the self first. - -Thus the first plane of the _upper_ consciousness—the outgoing, the -sheer and unspeakable bliss of the sense of union, communion, at-oneness -with the beloved—and then the complementary objective _realization_ of -the beloved, the realization of that which is apart, different. This -realization is like riches to the objective consciousness. It is, as it -were, the adding of another self to the own self, through the mode of -apprehension. Through the mode of dynamic objective apprehension, which -in our day we have gradually come to call _imagination_, a man may in -his time add on to himself the whole of the universe, by increasing -pristine realization of the universal. This in mysticism is called the -progress to infinity—that is, in the modern, truly male mysticism. The -older female mysticism means something different by the infinite. - -But anyhow there it is. The attaining to the Infinite, about which the -mystics have rhapsodized, is a definite process in the developing -unconscious, but a process in the development only of the -objective-apprehensive centers—an exclusive process, naturally. - -A soul cannot come into its own through that love alone which is unison. -If it stress the one mode, the sympathetic mode, beyond a certain point, -it breaks its own integrity, and corruption sets in in the living -organism. On both planes of love, upper and lower, the two modes must -act complementary to one another, the sympathetic and the separatist. It -is the absolute failure to see this, that has torn the modern world into -two halves, the one half warring for the voluntary, objective, -separatist control, the other for the pure sympathetic. The individual -psyche divided against itself divides the world against itself, and an -unthinkable progress of calamity ensues unless there be a -reconciliation. - -The goal of life is the coming to perfection of each single individual. -This cannot take place without the tremendous interchange of love from -all the four great poles of the first, basic field of consciousness. -There must be the twofold passionate flux of sympathetic love, -subjective-abdominal and objective-devotional, both. And there must be -the twofold passional circuit of separatist realization, the lower, -vital _self-realization_, and the upper, intense realization of the -other, a realization which includes a recognition of abysmal -_otherness_. To stress any one mode, any one interchange, is to hinder -all, and to cause corruption in the end. The human psyche must have -strength and pride to accept the whole fourfold nature of its own -creative activity. - - - - - CHAPTER VI - HUMAN RELATIONS AND THE UNCONSCIOUS - - -The aim of this little book is merely to establish the smallest foothold -in the swamp of vagueness which now goes by the name of the unconscious. -At last we form some sort of notion what the unconscious actually is. It -is that active spontaneity which rouses in each individual organism at -the moment of fusion of the parent nuclei, and which, in polarized -connection with the external universe, gradually evolves or elaborates -its own individual psyche and corpus, bringing both mind and body forth -from itself. Thus it would seem that the term _unconscious_ is only -another word for life. But life is a general force, whereas the -unconscious is essentially single and unique in each individual -organism; it is the active, self-evolving soul bringing forth its own -incarnation and self-manifestation. Which incarnation and -self-manifestation seems to be the whole goal of the _unconscious_ soul: -the whole goal of life. Thus it is that the unconscious brings forth not -only consciousness, but tissue and organs also. And all the time the -working of each organ depends on the primary spontaneous-conscious -center of which it is the issue—if you like, the soul-center. And -consciousness is like a web woven finally in the mind from the various -silken strands spun forth from the primal center of the unconscious. - -But the unconscious is never an abstraction, _never to be abstracted_. -It is never an ideal entity. It is always concrete. In the very first -instance, it is the glinting nucleus of the ovule. And proceeding from -this, it is the chain or constellation of nuclei which derive directly -from this first spark. And further still it is the great nerve-centers -of the human body, in which the primal and pristine nuclei still act -direct. The nuclei are centers of spontaneous consciousness. It seems as -if their bright grain were germ-consciousness, consciousness germinating -forever. If that is a mystery, it is not my fault. Certainly it is not -mysticism. It is obvious, demonstrable scientific fact, to be verified -under the microscope and within the human psyche, subjectively and -objectively, both. Of course, the subjective verification is what men -kick at. Thin-minded idealists cannot bear any appeal to their bowels of -comprehension. - -We can quite tangibly deal with the human unconscious. We trace its -source and centers in the great ganglia and nodes of the nervous system. -We establish the nature of the spontaneous consciousness at each of -these centers; we determine the polarity and the direction of the -polarized flow. And from this we know the motion and individual -manifestation of the psyche itself; we also know the motion and rhythm -of the great organs of the body. For at every point psyche and functions -are so nearly identified that only by holding our breath can we realize -their _duality_ in identification—a polarized duality once more. But -here is no place to enter the great investigation of the duality and -polarization of the vital-creative activity and the mechanico-material -activity. The two are two in one, a polarized quality. They are -unthinkably different. - -On the first field of human conscious—the first plane of the -unconscious—we locate four great spontaneous centers, two below the -diaphragm, two above. These four centers control the four greatest -organs. And they give rise to the whole basis of human consciousness. -Functional and psychic at once, this is their first polar duality. - -But the polarity is further. The horizontal division of the diaphragm -divides man forever into his individual duality, the duality of the -upper and lower man, the two great bodies of upper and lower -consciousness and function. This is the horizontal line. - -The vertical division between the voluntary and the sympathetic systems, -the line of division between the spinal system and the great -plexus-system of the front of the human body, forms the second -distinction into duality. It is the great difference between the soft, -recipient front of the body and the wall of the back. The front of the -body is the live end of the magnet. The back is the closed opposition. -And again there are two parallel streams of function and consciousness, -vertically separate now. This is the vertical line of division. And the -horizontal line and the vertical line form the cross of all existence -and being. And even this is not mysticism—no more than the ancient -symbols used in botany or biology. - -On the first field of human consciousness, which is the basis of life -and consciousness, are the four first poles of spontaneity. These have -their fourfold polarity within the individual, again figured by the -cross. But the individual is never purely a thing-by-himself. He cannot -exist save in polarized relation to the external universe, a relation -both functional and psychic-dynamic. Development takes place only from -the polarized circuits of the dynamic unconscious, and these circuits -must be both individual and extra-individual. There must be the circuit -of which the complementary pole is external to the individual. - -That is, in the first place there must be the _other individual_. There -must be a polarized connection with the other individual—or even other -individuals. On the first field there are four poles in each individual. -So that the first, the basic field of extra-individual consciousness -contains eight poles—an eightfold polarity, a fourfold circuit. It may -be that between two individuals, even mother and child, the polarity may -be established only fourfold, a dual circuit. It may be that one circuit -of spontaneous consciousness may never be fully established. This means, -for a child, a certain deficiency in development, a psychic inadequacy. - -So we are again face to face with the basic problem of human conduct. No -human being can develop save through the polarized connection with other -beings. This circuit of polarized unison precedes all mind and all -knowing. It is anterior to and ascendant over the human will. And yet -the mind and the will can both interfere with the dynamic circuit, an -idea, like a stone wedged in a delicate machine, can arrest one whole -process of psychic interaction and spontaneous growth. - -How then? Man doth not live by bread alone. It is time we made haste to -settle the bread question, which after all is only the A B C of social -economies, and proceeded to devote our attention to this much more -profound and vital question: how to establish and maintain the circuit -of vital polarity from which the psyche actually develops, as the body -develops from the circuit of alimentation and respiration. We have -reached the stage where we can settle the alimentation and respiration -problems almost off-hand. But woe betide us, the unspeakable agony we -suffer from the failure to establish and maintain the vital circuits -between ourselves and the effectual correspondent, the other human -being, other human beings, and all the extraneous universe. The tortures -of psychic starvation which civilized people proceed to suffer, once -they have solved for themselves the bread-and-butter problem of -alimentation, will not bear thought. Delicate, creative desire, sending -forth its fine vibrations in search of the true pole of magnetic rest in -another human being or beings, how it is thwarted, insulated by a whole -set of India-rubber ideas and ideals and conventions, till every form of -perversion and death-desire sets in! How can we _escape_ neuroses? -Psychoanalysis won’t tell us. But a mere shadow of understanding of the -true unconscious will give us the hint. - -The amazingly difficult and vital business of human relationship has -been almost laughably underestimated in our epoch. All this nonsense -about love and unselfishness, more crude and repugnant than savage -fetish-worship. Love is a thing to be _learned_, through centuries of -patient effort. It is a difficult, complex maintenance of individual -integrity throughout the incalculable processes of interhuman-polarity. -Even on the first great plane of consciousness, four prime poles in each -individual, four powerful circuits possible between two individuals, and -each of the four circuits to be established to perfection and yet -maintained in pure equilibrium with all the others. Who can do it? -Nobody. Yet we have all got to do it, or else suffer ascetic tortures of -starvation and privation or of distortion and overstrain and slow -collapse into corruption. The whole of life is one long, blind effort at -an established polarity with the outer universe, human and non-human; -and the whole of modern life is a shrieking failure. It is our own -fault. - -The actual evolution of the individual psyche is a result of the -interaction between the individual and the outer universe. Which means -that just as a child in the womb grows as a result of the parental -blood-stream which nourishes the vital quick of the fœtus, so does every -man and woman grow and develop as a result of the polarized flux between -the spontaneous self and some other self or selves. It is the circuit of -vital flux between itself and another being or beings which brings about -the development and evolution of every individual psyche and physique. -This is a law of life and creation, from which we cannot escape. -Ascetics and voluptuaries both try to dodge this main condition, and -both succeed perhaps for a generation. But after two generations all -collapses. Man doth not live by bread alone. He lives even more -essentially from the nourishing creative flow between himself and -another or others. - -This is the reality of the extra-individual circuits of polarity, those -established between two or more individuals. But a corresponding reality -is that of the internal, purely individual polarity—the polarity within -a man himself of his upper and lower consciousness, and his own -voluntary and sympathetic modes. Here is a fourfold interaction within -the self. And from this fourfold reaction within the self results that -final manifestation which we know as _mind_, mental consciousness. - -The brain is, if we may use the word, the terminal instrument of the -dynamic consciousness. It transmutes what is a creative flux into a -certain fixed cypher. It prints off, like a telegraph instrument, the -glyphs and grafic representations which we call percepts, concepts, -ideas. It produces a new reality—the ideal. The idea is another static -entity, another unit of the mechanical-active and materio-static -universe. It is thrown off from life, as leaves are shed from a tree, or -as feathers fall from a bird. Ideas are the dry, unliving, inscutient -plumage which intervenes between us and the circumambient universe, -forming at once an insulator and an instrument for the subduing of the -universe. The mind is the instrument of instruments; it is not a -creative reality. - -Once the mind is awake, being in itself a finality, it feels very -assured. “The word became flesh, and began to put on airs,” says Norman -Douglas wittily. It is exactly what happens. Mentality, being automatic -in its principle like the machine, begins to assume life. It begins to -affect life, to pretend to make and unmake life. “In the beginning was -the Word.” This is the presumptuous masquerading of the mind. The Word -cannot be the beginning of life. It is the _end_ of life, that which -falls shed. The mind is the dead end of life. But it has all the -mechanical force of the non-vital universe. It is a great dynamo of -super-mechanical force. Given the _will_ as accomplice, it can even -arrogate its machine-motions and automatizations over the whole of life, -till every tree becomes a clipped tea-pot and every man a useful -mechanism. So we see the brain, like a great dynamo and accumulator, -accumulating _mechanical_ force and presuming to apply this mechanical -force-control to the living unconscious, subjecting everything -spontaneous to certain machine-principles called ideals or ideas. - -And the human will assists in this humiliating and sterilizing process. -We don’t know what the human will is. But we do know that it is a -certain faculty belonging to every living organism, the faculty for -self-determination. It is a strange faculty of the soul itself, for its -own direction. The will is indeed the faculty which every individual -possesses from the very moment of conception, for exerting a certain -control over the vital and automatic processes of his own evolution. It -does not depend originally on mind. Originally it is a purely -spontaneous control-factor of the living unconscious. It seems as if, -primarily, the will and the conscience were identical, in the pre-mental -state. It seems as if the will were given as a great balancing faculty, -the faculty whereby automatization is _prevented_ in the evolving -psyche. The _spontaneous_ will reacts at once against the exaggeration -of any one particular circuit of polarity. Any vital circuit—a fact -known to psychoanalysis. And against this automatism, this degradation -from the spontaneous-vital reality into the mechanic-material reality, -the human soul must always struggle. And the will is the power which the -unique self possesses to right itself from automatism. - -Sometimes, however, the free psyche really collapses, and the will -_identifies_ itself with an automatic circuit. Then a complex is set up, -a paranoia. Then incipient madness sets in. If the identification -continues, the derangement becomes serious. There may come sudden jolts -of dislocation of the whole psychic flow, like epilepsy. Or there may -come any of the known forms of primary madness. The second danger is -that the will shall identify itself with the mind and become an -instrument of the mind. The same process of automatism sets up, only now -it is slower. The mind proceeds to assume control over every -organic-psychic circuit. The spontaneous flux is destroyed, and a -certain automatic circuit substituted. Now an automatic establishment of -the psyche must, like the building of a machine, proceed according to -some definite fixed scheme, based upon certain fixed principles. And it -is here that ideals and ideas enter. They are the machine-plan and the -machine-principles of an automatized psyche. - -So, humanity proceeds to derange itself, to automatize itself from the -mental consciousness. It is a process of derangement, just as the fixing -of the will upon any other primary process is a derangement. It is a -long, slow development in madness. Quite justly do the advanced Russian -and French writers acclaim madness as a great goal. It is the genuine -goal of self-automatism, mental-conscious supremacy. - -True, we must all develop into mental consciousness. But -mental-consciousness is not a goal; it is a cul-de-sac. It provides us -only with endless _appliances_ which we can use for the -all-too-difficult business of coming to our spontaneous-creative -fullness of being. It provides us with means to adjust ourselves to the -external universe. It gives us further means for subduing the external, -materio-mechanical universe to our great end of creative life. And it -gives us plain indications of how to avoid falling into automatism, -hints for the _applying_ of the will, the loosening of false, automatic -fixations, the brave adherence to a profound soul-impulse. This is the -use of the mind—a great indicator and instrument. The mind as author and -director of life is anathema. - -So, the few things we have to say about the unconscious end for the -moment. There is almost nothing said. Yet it is a beginning. Still -remain to be revealed the other great centers of the unconscious. We -know four: two pairs. In all there are seven planes. That is, there are -six dual centers of spontaneous polarity, and then the final one. That -is, the great upper and lower consciousness is only just broached—the -further heights and depths are not even hinted at. Nay, in public it -would hardly be allowed us to hint at them. There is so much to know, -and every step of the progress in knowledge is a death to the human -idealism which governs us now so ruthlessly and vilely. It must die, and -we _will_ break free. But what tyranny is so hideous as that of an -automatically ideal humanity? - - - - - ● Transcriber’s Notes: - ○ Text that was in italics is enclosed by underscores (_italics_). - -*** END OF THE PROJECT GUTENBERG EBOOK PSYCHOANALYSIS AND THE -UNCONSCIOUS *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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H. Lawrence</title> - <link rel="coverpage" href="images/cover.jpg" type="image/x-cover" /> - <style type="text/css"> - body { margin-left: 8%; margin-right: 10%; } - h1 { text-align: center; font-weight: normal; font-size: 1.4em; } - h2 { text-align: center; font-weight: normal; font-size: 1.2em; } - .pageno { right: 1%; font-size: x-small; background-color: inherit; color: silver; - text-indent: 0em; text-align: right; position: absolute; - border: thin solid silver; padding: .1em .2em; font-style: normal; - font-variant: normal; font-weight: normal; text-decoration: none; } - p { text-indent: 0; margin-top: 0.5em; margin-bottom: 0.5em; text-align: justify; } - .sc { font-variant: small-caps; } - .xxlarge { font-size: xx-large; } - .lg-container-b { text-align: center; } - @media handheld { .lg-container-b { clear: both; } } - .linegroup { display: inline-block; text-align: left; } - @media handheld { .linegroup { display: block; margin-left: 1.5em; } } - .linegroup .group { margin: 1em auto; } - .linegroup .line { text-indent: -3em; padding-left: 3em; } - div.linegroup > :first-child { margin-top: 0; } - div.pbb { page-break-before: always; } - hr.pb { border: none; border-bottom: thin solid; margin-bottom: 1em; } - @media handheld { hr.pb { display: none; } } - .chapter { clear: both; page-break-before: always; } - .figcenter { clear: both; max-width: 100%; margin: 2em auto; text-align: center; } - .figcenter img { max-width: 100%; height: auto; } - .id001 { width:80%; } - @media handheld { .id001 { margin-left:10%; width:80%; } } - .ig001 { width:100%; } - .nf-center { text-align: center; } - .nf-center-c1 { text-align: left; margin: 1em 0; } - .c000 { margin-top: 1em; } - .c001 { page-break-before: always; margin-top: 1em; } - .c002 { margin-top: 4em; } - .c003 { margin-top: 2em; } - .c004 { margin-left: 5.56%; margin-top: 4em; font-size: 95%; } - .c005 { page-break-before:auto; margin-top: 4em; } - .c006 { margin-top: 2em; margin-bottom: 0.5em; } - .c007 { margin-top: 0.5em; margin-bottom: 0.5em; } - div.tnotes { padding-left:1em;padding-right:1em;background-color:#E3E4FA; - border:1px solid silver;margin:1em 5% 0 5%;text-align:justify; } - </style> - </head> - <body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Psychoanalysis and the unconscious, by D. H. Lawrence</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Psychoanalysis and the unconscious</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: D. H. Lawrence</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: October 24, 2022 [eBook #69219]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Steve Mattern, David King, and the Online Distributed Proofreading Team at https://www.pgdp.net. (This file was produced from images generously made available by The Internet Archive.)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK PSYCHOANALYSIS AND THE UNCONSCIOUS ***</div> - -<div class='figcenter id001'> -<span class='pageno' id='Page_on'>on</span> -<img src='images/cover.jpg' alt='' class='ig001' /> -</div> -<div class='pbb'> - <hr class='pb c000' /> -</div> -<div> - <span class='pageno' id='Page_1'>1</span> - <h1 class='c001'>PSYCHOANALYSIS AND THE UNCONSCIOUS</h1> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><span class='pageno' id='Page_3'>3</span><span class='xxlarge'><b>Psychoanalysis and the Unconscious</b></span></div> - <div class='c003'><b>BY</b></div> - <div><span class='xxlarge'><b>D. H. LAWRENCE</b></span></div> - <div class='c000'>NEW YORK</div> - <div>THOMAS SELTZER</div> - <div>1921</div> - </div> -</div> - -<div class='lg-container-b c004'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='pageno' id='Page_4'>4</span>Copyright, 1921, by</div> - <div class='line'><span class='sc'>Thomas Seltzer, Inc.</span></div> - </div> - <div class='group'> - <div class='line'>All rights reserved</div> - </div> - <div class='group'> - <div class='line c003'>PRINTED IN THE UNITED STATES OF AMERICA</div> - </div> - </div> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_5'>5</span> - <h2 class='c005'>CONTENTS</h2> -</div> -<p class='c006'><a href='#chap1'>I. <span class='sc'>Psychoanalysis</span> <i>vs.</i> <span class='sc'>Morality</span></a> <a href='#Page_9'>9</a></p> - -<p class='c007'><a href='#chap2'>II. <span class='sc'>The Incest Motive and Idealism</span></a> <a href='#Page_26'>26</a></p> - -<p class='c007'><a href='#chap3'>III. <span class='sc'>The Birth of Consciousness</span></a> <a href='#Page_45'>45</a></p> - -<p class='c007'><a href='#chap4'>IV. <span class='sc'>The Child and His Mother</span></a> <a href='#Page_64'>64</a></p> - -<p class='c007'><a href='#chap5'>V. <span class='sc'>The Lover and the Beloved</span></a> <a href='#Page_83'>83</a></p> - -<p class='c007'><a href='#chap6'>VI. <span class='sc'>Human Relations and the Unconscious</span></a> <a href='#Page_102'>102</a></p> -<div class='chapter'> - <span class='pageno' id='Page_9'>9</span> - <h2 id='chap1' class='c005'>CHAPTER I <br /> PSYCHOANALYSIS <i>vs.</i> MORALITY</h2> -</div> -<p class='c006'>Psychoanalysis has sprung many surprises -on us, performed more than one <i>volte face</i> -before our indignant eyes. No sooner had we -got used to the psychiatric quack who vehemently -demonstrated the serpent of sex coiled -round the root of all our actions, no sooner -had we begun to feel honestly uneasy about -our lurking complexes, than lo and behold -the psychoanalytic gentleman reappeared on -the stage with a theory of pure psychology. -The medical faculty, which was on hot bricks -over the therapeutic innovations, heaved a sigh -<span class='pageno' id='Page_10'>10</span>of relief as it watched the ground warming -under the feet of the professional psychologists.</p> - -<p class='c007'>This, however, was not the end. The ears -of the ethnologist began to tingle, the philosopher -felt his gorge rise, and at last the -moralist knew he must rush in. By this time -psychoanalysis had become a public danger. -The mob was on the alert. The Œdipus complex -was a household word, the incest motive -a commonplace of tea-table chat. Amateur -analyses became the vogue. “Wait till you’ve -been analyzed,” said one man to another, with -varying intonation. A sinister look came into -the eyes of the initiates—the famous, or infamous, -Freud look. You could recognize -it everywhere, wherever you went.</p> - -<p class='c007'>Psychoanalysts know what the end will be. -They have crept in among us as healers and -physicians; growing bolder, they have asserted -<span class='pageno' id='Page_11'>11</span>their authority as scientists; two more minutes -and they will appear as apostles. Have we -not seen and heard the <i>ex cathedra</i> Jung? -And does it need a prophet to discern that -Freud is on the brink of a Weltanschauung—or -at least a Menschanschauung, which is a -much more risky affair? What detains him? -Two things. First and foremost, the moral -issue. And next, but more vital, he can’t get -down to the rock on which he must build his -church.</p> - -<p class='c007'>Let us look to ourselves. This new doctrine—it -will be called no less—has been subtly -and insidiously suggested to us, gradually inoculated -into us. It is true that doctors are -the priests, nay worse, the medicine-men of -our decadent society. Psychoanalysis has -made the most of the opportunity.</p> - -<p class='c007'>First and foremost the issue is a moral issue. -It is not here a matter of reform, new -<span class='pageno' id='Page_12'>12</span>moral values. It is the life or death of all -morality. The leaders among the psychoanalysts -know what they have in hand. Probably -most of their followers are ignorant, and -therefore pseudo-innocent. But it all amounts -to the same thing. Psychoanalysis is out, under -a therapeutic disguise, to do away entirely -with the moral faculty in man. Let us fling -the challenge, and then we can take sides in -all fairness.</p> - -<p class='c007'>The psychoanalytic leaders know what they -are about, and shrewdly keep quiet, going -gently. Yet, however gently they go, they set -the moral stones rolling. At every step the -most innocent and unsuspecting analyst starts -a little landslide. The old world is yielding -under us. Without any direct attack, it comes -loose under the march of the psychoanalyst, -and we hear the dull rumble of the incipient -avalanche. We are in for a debâcle.</p> - -<p class='c007'><span class='pageno' id='Page_13'>13</span>But at least let us know what we are in for. -If we are to rear a serpent against ourselves, -let us at least refuse to nurse it in our temples -or to call it the cock of Esculapius. It is time -the white garb of the therapeutic cant was -stripped off the psychoanalyst. And now that -we feel the strange crackling and convulsion -in our moral foundations, let us at least look -at the house which we are bringing down over -our heads so blithely.</p> - -<p class='c007'>Long ago we watched in frightened anticipation -when Freud set out on his adventure -into the hinterland of human consciousness. -He was seeking for the unknown sources of -the mysterious stream of consciousness. Immortal -phrase of the immortal James! Oh -stream of hell which undermined my adolescence! -The stream of consciousness! I felt it -streaming through my brain, in at one ear and -out at the other. And again I was sure it -<span class='pageno' id='Page_14'>14</span>went round in my cranium, like Homer’s -Ocean, encircling my established mind. And -sometimes I felt it must bubble up in the cerebellum -and wind its way through all the convolutions -of the true brain. Horrid stream! -Whence did it come, and whither was it -bound? The stream of consciousness!</p> - -<p class='c007'>And so, who could remain unmoved when -Freud seemed suddenly to plunge towards the -origins? Suddenly he stepped out of the conscious -into the unconscious, out of the everywhere -into the nowhere, like some supreme -explorer. He walks straight through the wall -of sleep, and we hear him rumbling in the -cavern of dreams. The impenetrable is not -impenetrable, unconsciousness is not nothingness. -It is sleep, that wall of darkness which -limits our day. Walk bang into the wall, and -behold the wall isn’t there. It is the vast darkness -of a cavern’s mouth, the cavern of anterior -<span class='pageno' id='Page_15'>15</span>darkness whence issues the stream of -consciousness.</p> - -<p class='c007'>With dilated hearts we watched Freud disappearing -into the cavern of darkness, which -is sleep and unconsciousness to us, darkness -which issues in the foam of all our day’s consciousness. -He was making for the origins. -We watched his ideal candle flutter and go -small. Then we waited, as men do wait, always -expecting the wonder of wonders. He -came back with dreams to sell.</p> - -<p class='c007'>But sweet heaven, what merchandise! -What dreams, dear heart! What was there in -the cave? Alas that we ever looked! Nothing -but a huge slimy serpent of sex, and heaps -of excrement, and a myriad repulsive little -horrors spawned between sex and excrement.</p> - -<p class='c007'>Is it true? Does the great unknown of sleep -contain nothing else? No lovely spirits in the -anterior regions of our being? None! Imagine -<span class='pageno' id='Page_16'>16</span>the unspeakable horror of the <i>repressions</i> -Freud brought home to us. Gagged, -bound, maniacal repressions, sexual complexes, -fæcal inhibitions, dream-monsters. -We tried to repudiate them. But no, they -were there, demonstrable. These were the -horrid things that ate our souls and caused -our helpless neuroses.</p> - -<p class='c007'>We had felt that perhaps we were wrong -inside, but we had never imagined it so bad. -However, in the name of healing and medicine -we prepared to accept it all. If it was -all just a result of illness, we were prepared to -go through with it. The analyst promised us -that the tangle of complexes would be unravelled, -the obsessions would evaporate, the -monstrosities would dissolve, sublimate, when -brought into the light of day. Once all the -dream-horrors were translated into full consciousness, -they would sublimate into—well, -<span class='pageno' id='Page_17'>17</span>we don’t quite know what. But anyhow, they -would sublimate. Such is the charm of a new -phrase that we accepted this sublimation process -without further question. If our complexes -were going to sublimate once they were -surgically exposed to full mental consciousness, -why, best perform the operation.</p> - -<p class='c007'>Thus analysis set off gaily on its therapeutic -course. But like Hippolytus, we ran too near -the sea’s edge. After all, if complexes exist -only as abnormalities which can be removed, -psychoanalysis has not far to go. Our own -horses ran away with us. We began to realize -that complexes were not just abnormalities. -They were part of the stock-in-trade of the -normal unconscious. The only abnormality, -so far, lies in bringing them into consciousness.</p> - -<p class='c007'>This creates a new issue. Psychoanalysis, -the moment it begins to demonstrate the nature -of the unconscious, is assuming the rôle of psychology. -<span class='pageno' id='Page_18'>18</span>Thus the new science of psychology -proceeds to inform us that our complexes are -not just mere interlockings in the mechanism -of the psyche, as was taught by one of the -first and most brilliant of the analysts, a man -now forgotten. He fully realized that even -the psyche itself depends on a certain organic, -mechanistic activity, even as life depends on -the mechanistic organism of the body. The -mechanism of the psyche could have its -hitches, certain parts could stop working, even -as the parts of the body can stop their functioning. -This arrest in some part of the functioning -psyche gave rise to a complex, even -as the stopping of one little cog-wheel in a -machine will arrest a whole section of that -machine. This was the origin of the complex-theory, -purely mechanistic. Now the analyst -found that a complex did not necessarily vanish -when brought into consciousness. Why -<span class='pageno' id='Page_19'>19</span>should it? Hence he decided that it did not -arise from the stoppage of any little wheel. -For it refused to disappear, no matter how -many psychic wheels were started. Finally, -then, a complex could not be regarded as the -result of an inhibition.</p> - -<p class='c007'>Here is the new problem. If a complex is -not caused by the inhibition of some so-called -normal sex-impulse, what on earth is it caused -by? It obviously refuses to sublimate—or to -come undone when exposed and prodded. It -refuses to answer to the promptings of normal -sex-impulse. You can remove all possible inhibitions -of the normal sex desire, and still -you cannot remove the complex. All you have -done is to make conscious a desire which -previously was unconscious.</p> - -<p class='c007'>This is the moral dilemma of psychoanalysis. -The analyst set out to cure neurotic humanity -by removing the cause of the neurosis. -<span class='pageno' id='Page_20'>20</span>He finds that the cause of neurosis lies in some -unadmitted sex desire. After all he has said -about inhibition of normal sex, he is brought -at last to realize that at the root of almost -every neurosis lies some incest-craving, and -that this incest-craving is <i>not the result of inhibition -of normal sex-craving</i>. Now see the -dilemma—it is a fearful one. If the incest-craving -is not the outcome of any inhibition -of normal desire, if it actually exists and refuses -to give way before any criticism, what -then? What remains but to accept it as part -of the normal sex-manifestation?</p> - -<p class='c007'>Here is an issue which analysis is perfectly -willing to face. Among themselves the analysts -are bound to accept the incest-craving as -part of the normal sexuality of man, normal, -but suppressed, because of moral and perhaps -biological fear. Once, however, you accept the -incest-craving as part of the normal sexuality -<span class='pageno' id='Page_21'>21</span>of man, you must remove all repression of -incest itself. In fact, you must admit incest -as you now admit sexual marriage, as a duty -even. Since at last it works out that neurosis -is not the result of inhibition of so-called <i>normal</i> -sex, but of inhibition of incest-craving. -Any inhibition must be wrong, since inevitably -in the end it causes neurosis and insanity. -Therefore the inhibition of incest-craving is -wrong, and this wrong is the cause of practically -all modern neurosis and insanity.</p> - -<p class='c007'>Psychoanalysis will never openly state this -conclusion. But it is to this conclusion that -every analyst must, willy-nilly, consciously or -unconsciously, bring his patient.</p> - -<p class='c007'>Trigant Burrow says that Freud’s <i>unconscious</i> -does but represent our conception of -conscious sexual life as this latter exists in a -state of repression. Thus Freud’s unconscious -amounts practically to no more than our repressed -<span class='pageno' id='Page_22'>22</span>incest impulses. Again, Burrow says -that it is knowledge of sex that constitutes sin, -and not sex itself. It is when the mind turns -to consider and <i>know</i> the great affective-passional -functions and emotions that sin enters. -Adam and Eve fell, not because they had sex, -or even because they committed the sexual act, -but because they became aware of their sex -and of the possibility of the act. When sex -became to them a mental object—that is, when -they discovered that they could deliberately -enter upon and enjoy and even provoke sexual -activity in themselves, then they were cursed -and cast out of Eden. Then man became self-responsible; -he entered on his own career.</p> - -<p class='c007'>Both these assertions by Burrow seem to us -brilliantly true. But must we inevitably draw -the conclusion psychoanalysis draws? Because -we discover in the unconscious the repressed -body of our incest-craving, and because -<span class='pageno' id='Page_23'>23</span>the recognition of <i>desire</i>, the making a -mental objective of a certain desire causes the -introduction of the sin motive, the desire in -itself being beyond criticism or moral judgment, -must we therefore accept the incest-craving -as part of our natural desire and proceed -to put it into practice, as being at any rate a -lesser evil than neurosis and insanity?</p> - -<p class='c007'>It is a question. One thing, however, psychoanalysis -all along the line fails to determine, -and that is the nature of the pristine unconscious -in man. The incest-craving is or is -not inherent in the pristine psyche. When -Adam and Eve became aware of sex in themselves, -they became aware of that which was -pristine in them, and which preceded all -knowing. But when the analyst discovers the -incest motive in the unconscious, surely he is -only discovering a term of humanity’s repressed -<i>idea</i> of sex. It is not even <i>suppressed</i> -<span class='pageno' id='Page_24'>24</span>sex-consciousness, but <i>repressed</i>. That is, it -is nothing pristine and anterior to mentality. -It is in itself the mind’s ulterior motive. That -is, the incest-craving is propagated in the -pristine unconscious by the mind itself, even -though unconsciously. The mind acts as incubus -and procreator of its own horrors, <i>deliberately -unconsciously</i>. And the incest motive -is in its origin not a pristine impulse, but -a logical extension of the existent idea of sex -and love. The mind, that is, transfers the idea -of incest into the affective-passional psyche, -and keeps it there as a repressed motive.</p> - -<p class='c007'>This is as yet a mere assertion. It cannot be -made good until we determine the nature of -the true, pristine unconscious, in which all our -genuine impulse arises—a very different affair -from that sack of horrors which psychoanalysts -would have us believe is source of motivity. -The Freudian unconscious is the cellar -<span class='pageno' id='Page_25'>25</span>in which the mind keeps its own bastard -spawn. The true unconscious is the well-head, -the fountain of real motivity. The sex of -which Adam and Eve became conscious derived -from the very God who bade them be -not conscious of it—it was not spawn produced -by secondary propagation from the mental -consciousness itself.</p> -<div class='chapter'> - <span class='pageno' id='Page_26'>26</span> - <h2 id='chap2' class='c005'>CHAPTER II <br /> THE INCEST MOTIVE AND IDEALISM</h2> -</div> -<p class='c006'>It is obvious we cannot recover our moral -footing until we can in some way determine -the true nature of the unconscious. The word -unconscious itself is a mere definition by negation -and has no positive meaning. Freud no -doubt prefers it for this reason. He rejects -<i>subconscious</i> and <i>preconscious</i>, because both -these would imply a sort of nascent consciousness, -the shadowy half-consciousness which -precedes mental realization. And by his unconscious -he intends no such thing. He wishes -rather to convey, we imagine, that which <i>recoils -from</i> consciousness, that which reacts in -the psyche away from mental consciousness. -<span class='pageno' id='Page_27'>27</span>His unconscious is, we take it, that part of the -human consciousness which, though mental, -ideal in its nature, yet is unwilling to expose -itself to full recognition, and so recoils back -into the affective regions and acts there as a -secret agent, unconfessed, unadmitted, potent, -and usually destructive. The whole body of -our repressions makes up our unconscious.</p> - -<p class='c007'>The question lies here: whether a repression -is a primal impulse which has been deterred -from fulfilment, or whether it is an -<i>idea</i> which is refused enactment. Is a repression -a repressed passional impulse, or is it an -idea which we suppress and refuse to put into -practice—nay, which we even refuse to own at -all, a disowned, outlawed idea, which exists -rebelliously outside the pale?</p> - -<p class='c007'>Man can inhibit the true passional impulses -and so produce a derangement in the psyche. -This is a truism nowadays, and we are grateful -<span class='pageno' id='Page_28'>28</span>to psychoanalysis for helping to make it so. -But man can do more than this. Finding himself -in a sort of emotional <i>cul de sac</i>, he can -proceed to deduce from his given emotional -and passional premises conclusions which are -not emotional or passional at all, but just -logical, abstract, ideal. That is, a man finds -it impossible to realize himself in marriage. -He recognizes the fact that his emotional, even -passional, regard for his mother is deeper than -it ever could be for a wife. This makes him -unhappy, for he knows that passional communion -is not complete unless it be also sexual. -He has a body of sexual passion which he cannot -transfer to a wife. He has a profound -love for his mother. Shut in between walls of -tortured and increasing passion, he must find -some escape or fall down the pit of insanity -and death. What is the only possible escape? -To seek in the arms of the mother the refuge -<span class='pageno' id='Page_29'>29</span>which offers nowhere else. And so the incest-motive -is born. All the labored explanations -of the psychoanalysts are unnecessary. The -incest motive is a logical deduction of the human -reason, which has recourse to this last -extremity, to save itself. Why is the human -reason in peril? That is another story. At -the moment we are merely considering the -origin of the incest motive.</p> - -<p class='c007'>The logical conclusion of incest is, of course, -a profound decision in the human soul, a decision -affecting the deepest passional centers. -It rouses the deepest instinctive opposition. -And therefore it must be kept secret until this -opposition is either worn away or persuaded -away. Hence the repression and ultimate disclosure.</p> - -<p class='c007'>Now here we see the secret working of the -process of idealism. By idealism we understand -the motivizing of the great affective -<span class='pageno' id='Page_30'>30</span>sources by means of ideas mentally derived. -As for example the incest motive, which is -first and foremost a logical deduction made by -the human reason, even if unconsciously made, -and secondly is introduced into the affective, -passional sphere, where it now proceeds to -serve as a principle for action.</p> - -<p class='c007'>This motivizing of the passional sphere -from the ideal is the final peril of human consciousness. -It is the death of all spontaneous, -creative life, and the substituting of the -mechanical principle.</p> - -<p class='c007'>It is obvious that the ideal becomes a mechanical -principle, if it be applied to the affective -soul as a fixed motive. An ideal -established in control of the passional soul is -no more and no less than a supreme machine-principle. -And a machine, as we know, is the -active unit of the material world. Thus we -see how it is that in the end pure idealism is -<span class='pageno' id='Page_31'>31</span>identical with pure materialism, and the most -ideal peoples are the most completely -material. Ideal and material are identical. The -ideal is but the god in the machine—the little, -fixed, machine principle which works the human -psyche automatically.</p> - -<p class='c007'>We are now in the last stages of idealism. -And psychoanalysis alone has the courage -necessary to conduct us through these last -stages. The identity of love with sex, the -single necessity for fulfilment through love, -these are our fixed ideals. We must fulfil these -ideals in their extremity. And this brings us -finally to incest, even incest-worship. We -have no option, whilst our ideals stand.</p> - -<p class='c007'>Why? Because incest is the logical conclusion -of our ideals, when these ideals have -to be carried into passional effect. And idealism -has no escape from logic. And once he -has built himself in the shape of any ideal, -<span class='pageno' id='Page_32'>32</span>man will go to any logical length rather than -abandon his ideal corpus. Nay, some great -cataclysm has to throw him down and destroy -the whole fabric of his life before the motor-principle -of his dominant ideal is destroyed. -Hence psychoanalysis as the advance-guard of -science, the evangel of the last <i>ideal</i> liberty. -For of course there is a great fascination in a -completely effected idealism. Man is then -undisputed master of his own fate, and captain -of his own soul. But better say engine-driver, -for in truth he is no more than the little god -in the machine, this master of fate. He has -invented his own automatic principles, and he -works himself according to them, like any -little mechanic inside the works.</p> - -<p class='c007'>But ideal or not, we are all of us between -the pit and the pendulum, or the walls of red-hot -metal, as may be. If we refuse the -Freudian <i>pis-aller</i> as a means of escape, we -<span class='pageno' id='Page_33'>33</span>have still to find some way out. For there we -are, all of us, trapped in a corner where we -cannot, and simply do not know how to fulfil -our own natures, passionally. We don’t know -in which way fulfilment lies. If psychoanalysis -discovers incest, small blame to it.</p> - -<p class='c007'>Yet we do know this much: that the pushing -of the ideal to any further lengths will not -avail us anything. We have actually to go -back to our own unconscious. But not to the -unconscious which is the inverted reflection of -our ideal consciousness. We must discover, -if we can, the true unconscious, where our life -bubbles up in us, prior to any mentality. The -first bubbling life in us, which is innocent of -any mental alteration, this is the unconscious. -It is pristine, not in any way ideal. It is the -spontaneous origin from which it behooves us -to live.</p> - -<p class='c007'>What then is the true unconscious? It is -<span class='pageno' id='Page_34'>34</span>not a shadow cast from the mind. It is the -spontaneous life-motive in every organism. -Where does it begin? It begins where life -begins. But that is too vague. It is no use -talking about life and the unconscious in bulk. -You can talk about electricity, because electricity -is a homogeneous force, conceivable -apart from any incorporation. But life is inconceivable -as a general thing. It exists only -in living creatures. So that life begins, now -as always, in an individual living creature. In -the beginning of the individual living creature -is the beginning of life, every time and always, -and life has no beginning apart from this. -Any attempt at a further generalization takes -us merely beyond the consideration of life into -the region of mechanical homogeneous force. -This is shown in the cosmologies of eastern religions.</p> - -<p class='c007'>The beginning of life is in the beginning of -<span class='pageno' id='Page_35'>35</span>the first individual creature. You may call -the naked, unicellular bit of plasm the first -individual, if you like. Mentally, as far as -thinkable simplicity goes, it is the first. So -that we may say that life begins in the first -naked unicellular organism. And where life -begins the unconscious also begins. But mark, -the first naked unicellular organism is an <i>individual</i>. -It is a specific individual, not a mathematical -unit, like a unit of force.</p> - -<p class='c007'>Where the individual begins, life begins. -The two are inseparable, life and individuality. -And also, where the individual begins, -the unconscious, which is the specific life-motive, -also begins. We are trying to trace the -unconscious to its source. And we find that -this source, in all the higher organisms, is the -first ovule cell from which an individual organism -arises. At the moment of conception, -when a procreative male nucleus fuses with -<span class='pageno' id='Page_36'>36</span>the nucleus of the female germ, at that moment -does a new unit of life, of consciousness, -arise in the universe. Is it not obvious? The -unconscious has no other source than this, this -first fused nucleus of the ovule.</p> - -<p class='c007'>Useless to talk about the unconscious as if -it were a homogeneous force like electricity. -You can only deal with the unconscious when -you realize that in every individual organism -an individual nature, an individual consciousness, -is spontaneously created at the moment -of conception. We say <i>created</i>. And by -<i>created</i> we mean spontaneously appearing in -the universe, out of nothing. <i>Ex nihilo nihil -fit.</i> It is true that an individual is also generated. -By the fusion of two nuclei, male and -female, we understand the process of generation. -And from the process of generation we -may justly look for a new unit, according to -the law of cause and effect. As a natural or -<span class='pageno' id='Page_37'>37</span>automatic result of the process of generation -we may look for a new unit of existence. But -the nature of this new unit must derive from -the natures of the parents, also by law. And -this we deny. We deny that the nature of any -new creature derives from the natures of its -parents. The nature of the infant does <i>not</i> -follow from the natures of its parents. The -nature of the infant is <i>not</i> just a new permutation-and-combination -of elements contained -in the natures of the parents. There is in the -nature of the infant that which is utterly unknown -in the natures of the parents, something -which could never be derived from the natures -of all the existent individuals or previous individuals. -There is in the nature of the infant -something entirely new, underived, underivable, -something which is, and which will forever -remain, <i>causeless</i>. And this something -is the unanalyzable, indefinable reality of individuality. -<span class='pageno' id='Page_38'>38</span>Every time at the moment of -conception of every higher organism an individual -nature incomprehensibly arises in the -universe, out of nowhere. Granted the whole -cause-and-effect process of generation and -evolution, still the individual is not explained. -The individual unit of consciousness and being -which arises at the conception of every -higher organism arises by pure creation, by a -process not susceptible to understanding, a -process which takes place outside the field of -mental comprehension, where mentality, -which is definitely limited, cannot and does -not exist.</p> - -<p class='c007'>This causeless created nature of the individual -being is the same as the old mystery of -the divine nature of the soul. Religion was -right and science is wrong. Every individual -creature has a soul, a specific individual nature -the origin of which cannot be found -<span class='pageno' id='Page_39'>39</span>in any cause-and-effect process whatever. -Cause-and-effect will not explain even the -individuality of a single dandelion. There is -no assignable cause, and no logical reason, for -individuality. On the contrary, individuality -appears in defiance of all scientific law, in defiance -even of reason.</p> - -<p class='c007'>Having established so much, we can really -approach the unconscious. By the unconscious -we wish to indicate that essential unique -nature of every individual creature, which is, -by its very nature, unanalyzable, undefinable, -inconceivable. It cannot be conceived, it can -only be experienced, in every single instance. -And being inconceivable, we will call it the -unconscious. As a matter of fact, <i>soul</i> would -be a better word. By the unconscious we do -mean the soul. But the word <i>soul</i> has been -vitiated by the idealistic use, until nowadays -it means only that which a man conceives himself -<span class='pageno' id='Page_40'>40</span>to be. And that which a man conceives -himself to be is something far different from -his true unconscious. So we must relinquish -the ideal word soul.</p> - -<p class='c007'>If, however, the unconscious is inconceivable, -how do we know it at all? We know it -by direct experience. All the best part of -knowledge is inconceivable. We know the -sun. But we cannot conceive the sun, unless -we are willing to accept some theory of burning -gases, some cause-and-effect nonsense. And -even if we do have a mental conception of the -sun as a sphere of blazing gas—which it certainly -isn’t—we are just as far from knowing -what <i>blaze</i> is. Knowledge is always a matter -of whole experience, what St. Paul calls knowing -in full, and never a matter of mental conception -merely. This is indeed the point of -all full knowledge: that it is contained mainly -within the unconscious, its mental or conscious -<span class='pageno' id='Page_41'>41</span>reference being only a sort of extract or -shadow.</p> - -<p class='c007'>It is necessary for us to know the unconscious, -or we cannot live, just as it is necessary -for us to know the sun. But we need not explain -the unconscious, any more than we need -explain the sun. We can’t do either, anyway. -We know the sun by beholding him and watching -his motions and feeling his changing -power. The same with the unconscious. We -watch it in all its manifestations, its unfolding -incarnations. We watch it in all its processes -and its unaccountable evolutions, and these we -register.</p> - -<p class='c007'>For though the unconscious is the creative -element, and though, like the soul, it is beyond -all law of cause and effect in its totality, yet -in its processes of self-realization it follows -the laws of cause and effect. The processes of -cause and effect are indeed part of the working -<span class='pageno' id='Page_42'>42</span>out of this incomprehensible self-realization -of the individual unconscious. The great -laws of the universe are no more than the fixed -habits of the living unconscious.</p> - -<p class='c007'>What we must needs do is to try to trace -still further the habits of the true unconscious, -and by mental recognition of these habits -break the limits which we have imposed on -the movement of the unconscious. For the -whole point about the true unconscious is that -it is all the time moving forward, beyond the -range of its own fixed laws or habits. It is no -good trying to superimpose an ideal nature upon -the unconscious. We have to try to recognize -the true nature and then leave the unconscious -itself to prompt new movement and new -being—the creative progress.</p> - -<p class='c007'>What we are suffering from now is the restriction -of the unconscious within certain -ideal limits. The more we force the ideal the -<span class='pageno' id='Page_43'>43</span>more we rupture the true movement. Once -we can admit the <i>known</i>, but incomprehensible, -presence of the integral unconscious; -once we can trace it home in ourselves and -follow its first revealed movements; once we -know how it habitually unfolds itself; once we -can scientifically determine its laws and processes -in ourselves: then at last we can begin to -live from the spontaneous initial prompting, -instead of from the dead machine-principles -of ideas and ideals. There is a whole science -of the creative unconscious, the unconscious in -its law-abiding activities. And of this science -we do not even know the first term. Yes, when -we know that the unconscious appears by creation, -as a new individual reality in every -newly-fertilized germ-cell, then we know the -very first item of the new science. But it -needs a super-scientific grace before we can -admit this first new item of knowledge. It -<span class='pageno' id='Page_44'>44</span>means that science abandons its intellectualist -position and embraces the old religious faculty. -But it does not thereby become less scientific, -it only becomes at last complete in -knowledge.</p> -<div class='chapter'> - <span class='pageno' id='Page_45'>45</span> - <h2 id='chap3' class='c005'>CHAPTER III <br /> THE BIRTH OF CONSCIOUSNESS</h2> -</div> -<p class='c006'>It is useless to try to determine <i>what is -consciousness</i> or <i>what is knowledge</i>. Who -cares anyhow, since we know without definitions. -But what we fail to know, yet what we -must know, is the nature of the pristine consciousness -which lies integral and progressive -within every functioning organism. The brain -is the seat of the ideal consciousness. And -ideal consciousness is only the dead end of -consciousness, the spun silk. The vast bulk of -consciousness is non-cerebral. It is the sap -of our life, of all life.</p> - -<p class='c007'>We are forced to attribute to a star-fish, or -to a nettle, its own peculiar and integral consciousness. -<span class='pageno' id='Page_46'>46</span>This throws us at once out of the -ideal castle of the brain into the flux of sap-consciousness. -But let us not jump too far in -one bound. Let us refrain from taking a sheer -leap down the abyss of consciousness, down -to the invertebrates and the protococci. Let -us cautiously scramble down the human declivities. -Or rather let us try to start somewhere -near the foot of the calvary of human -consciousness. Let us consider the child in -the womb. Is the fœtus conscious? It must -be, since it carries on an independent and -progressive self-development. This consciousness -obviously cannot be ideal, cannot be cerebral, -since it precedes any vestige of cerebration. -And yet it is an integral, individual consciousness, -having its own single purpose and -progression. Where can it be centered, how -can it operate, before even nerves are formed? -For it does steadily and persistently operate, -<span class='pageno' id='Page_47'>47</span>even spinning the nerves and brain as a web -for its own motion, like some subtle spider.</p> - -<p class='c007'>What is the spinning spider of the first human -consciousness—or rather, where is the -center at which this consciousness lies and -spins? Since there must be a center of consciousness -in the tiny fœtus, it must have been -there from the very beginning. There it must -have been, in the first fused nucleus of the -ovule. And if we could but watch this prime -nucleus, we should no doubt realize that -throughout all the long and incalculable history -of the individual it still remains central -and prime, the source and clue of the living -unconscious, the origin. As in the first moment -of conception, so to the end of life in the -individual, the first nucleus remains the creative-productive -center, the quick, both of consciousness -and of organic development.</p> - -<p class='c007'>And where in the developed fœtus shall we -<span class='pageno' id='Page_48'>48</span>look for this creative-productive quick? Shall -we expect it in the brain or in the heart? -Surely our own subjective wisdom tells us, -what science can verify, that it lies beneath -the navel of the folded fœtus. Surely that -prime center, which is the very first nucleus -of the fertilized ovule, lies situated beneath -the navel of all womb-born creatures. There, -from the beginning, it lay in its mysterious relation -to the outer, active universe. There it -lay, perfectly associated with the parent body. -There it acted on its own peculiar independence, -drawing the whole stream of creative -blood upon itself, and, spinning within the -parental blood-stream, slowly creating or -bodying forth its own incarnate amplification. -All the time between the quick of life in the -fœtus and the great outer universe there exists -a perfect correspondence, upon which correspondence -the astrologers based their science -<span class='pageno' id='Page_49'>49</span>in the days before mental consciousness -had arrogated all knowledge unto itself.</p> - -<p class='c007'>The fœtus is not <i>personally</i> conscious. But -then what is personality if not ideal in its -origin? The fœtus is, however, radically, individually -conscious. From the active quick, -the nuclear center, it remains single and integral -in its activity. At this center it distinguishes -itself utterly from the surrounding -universe, whereby both are modified. From -this center the whole individual arises, and -upon this center the whole universe, by implication, -impinges. For the fixed and stable -universe of law and matter, even the whole -cosmos, would wear out and disintegrate if -it did not rest and find renewal in the -quick center of creative life in individual -creatures.</p> - -<p class='c007'>And since this center has absolute location -in the first fertilized nucleus, it must have -<span class='pageno' id='Page_50'>50</span>location still in the developed fœtus, and in -the mature man. And where is this location -in the unborn infant? Beneath the burning -influx of the navel. Where is it in the adult -man? Still beneath the navel. As primal -affective center it lies within the solar plexus -of the nervous system.</p> - -<p class='c007'>We do not pretend to use technical language. -But surely our meaning is plain even -to correct scientists, when we assert that in all -mammals the center of primal, constructive -consciousness and activity lies in the middle -front of the abdomen, beneath the navel, in -the great nerve center called the solar plexus. -How do we know? We feel it, as we feel -hunger or love or hate. Once we <i>know</i> what -we are, science can proceed to analyze our -knowledge, demonstrate its truth or its untruth.</p> - -<p class='c007'>We all of us know what it is to handle a newborn, -<span class='pageno' id='Page_51'>51</span>or at least a quite young infant. We -know what it is to lay the hand on the round -little abdomen, the round, pulpy little head. -We know where is life, where is pulp. We -have seen blind puppies, blind kittens crawling. -They give strange little cries. Whence -these cries? Are they mental exclamations? -As in a ventriloquist, they come from the -stomach. There lies the wakeful center. -There speaks the first consciousness, the audible -unconscious, in the squeak of these infantile -things, which is so curiously and indescribably -moving, reacting direct upon the -great abdominal center, the preconscious mind -in man.</p> - -<p class='c007'>There at the navel, the first rupture has -taken place, the first break in continuity. -There is the scar of dehiscence, scar at once -of our pain and splendor of individuality. -Here is the mark of our isolation in the universe, -<span class='pageno' id='Page_52'>52</span>stigma and seal of our free, perfect -singleness. Hence the lotus of the navel. -Hence the mystic contemplation of the navel. -It is the upper mind losing itself in the lower -first-mind, that which is last in consciousness -reverting to that which is first.</p> - -<p class='c007'>A mother will realize better than a philosopher. -She knows the rupture which has -finally separated her child into its own single, -free existence. She knows the strange, sensitive -rose of the navel: how it quivers conscious; -all its pain, its want for the old connection; -all its joy and chuckling exultation -in sheer organic singleness and individual liberty.</p> - -<p class='c007'>The powerful, active psychic center in a new -child is the great solar plexus of the sympathetic -system. From this center the child -is drawn to the mother again, crying, to heal -the new wound, to re-establish the old oneness. -<span class='pageno' id='Page_53'>53</span>This center directs the little mouth which, -blind and anticipatory, seeks the breast. How -could it find the breast, blind and mindless -little mouth? But it needs no eyes nor mind. -From the great first-mind of the abdomen it -moves direct, with an anterior knowledge almost -like magnetic propulsion, as if the little -mouth were drawn or propelled to the maternal -breast by vital magnetism, whose center of -directive control lies in the solar plexus.</p> - -<p class='c007'>In a measure, this taking of the breast re-instates -the old connection with the parent -body. It is a strange sinking back to the old -unison, the old organic continuum—a recovery -of the pre-natal state. But at the same -time it is a deep, avid gratification in drinking -in the sustenance of a new individuality. It -is a deep gratification in the exertion of a new, -voluntary power. The child acts now separately -from its own individual center and exerts -<span class='pageno' id='Page_54'>54</span>still a control over the adjacent universe, -the parent body.</p> - -<p class='c007'>So the warm life-stream passes again from -the parent into the aching abdomen of the -severed child. Life cannot progress without -these ruptures, severances, cataclysms; pain is -a living reality, not merely a deathly. Why -haven’t we the courage for life-pains? If we -could depart from our old tenets of the mind, -if we could fathom our own <i>unconscious</i> sapience, -we should find we have courage and to -spare. We are too mentally domesticated.</p> - -<p class='c007'>The great magnetic or dynamic center of -first-consciousness acts powerfully at the solar -plexus. Here the child knows beyond all -knowledge. It does not see with the eyes, it -cannot perceive, much less conceive. Nothing -can it apprehend; the eyes are a strange plasmic, -nascent darkness. Yet from the belly it -knows, with a directness of knowledge that -<span class='pageno' id='Page_55'>55</span>frightens us and may even seem abhorrent. -The mother, also, from the bowels knows her -child—as she can never, never know it from -the head. There is no thought nor speech, -only direct, ventral gurglings and cooings. -From the passional nerve-center of the solar -plexus in the mother passes direct, unspeakable -effluence and intercommunication, sheer -effluent contact with the palpitating nerve-center -in the belly of the child. Knowledge, -unspeakable knowledge interchanged, which -must be diluted by eternities of materialization -before they can come to expression.</p> - -<p class='c007'>It is like a lovely, suave, fluid, <i>creative</i> electricity -that flows in a circuit between the great -nerve-centers in mother and child. The electricity -of the universe is a sundering force. -But this lovely polarized vitalism is creative. -It passes in a circuit between the two poles of -the passional unconscious in the two now separated -<span class='pageno' id='Page_56'>56</span>beings. It establishes in each that first -primal consciousness which is the sacred, all-containing -head-stream of all our consciousness.</p> - -<p class='c007'>But this is not all. The flux between mother -and child is not all sweet unison. There is -as well the continually widening gap. A wonderful -rich communion, and at the same time -a continually increasing cleavage. If only we -could realize that all through life these are the -two synchronizing activities of love, of creativity. -For the end, the goal, is the perfecting -of each single individuality, unique in itself—which -cannot take place without a perfected -harmony between the beloved, a harmony -which depends on the at-last-clarified singleness -of each being, a singleness equilibrized, -polarized in one by the counter-posing singleness -of the other.</p> - -<p class='c007'>So the child. In its wonderful unison with -<span class='pageno' id='Page_57'>57</span>the mother it is at the same time extricating -itself into single, separate, independent existence. -The one process, of unison, cannot -go on without the other process, of purified -severance. At first the child cleaves back to -the old source. It clings and adheres. The -sympathetic center of unification, or at least -unison, alone seems awake. The child wails -with the strange desolation of severance, wails -for the old connection. With joy and peace -it returns to the breast, almost as to the womb.</p> - -<p class='c007'>But not quite. Even in sucking it discovers -its new identity and <i>power</i>. Its own new, -separate <i>power</i>. It draws itself back suddenly; -it waits. It has heard something? No. -But another center has flashed awake. The -child stiffens itself and holds back. What is -it, wind? Stomach-ache? Not at all. Listen -to some of the screams. The ears can hear -deeper than eyes can see. The first scream of -<span class='pageno' id='Page_58'>58</span>the ego. The scream of asserted isolation. -The scream of revolt from connection, the revolt -from union. There is a violent anti-maternal -motion, anti-everything. There is a -refractory, bad-tempered negation of everything, -a hurricane of temper. What then? -After such tremendous unison as the womb -implies, no wonder there are storms of rage -and separation. The child is screaming itself -rid of the old womb, kicking itself in a blind -paroxysm into freedom, into separate, negative -independence.</p> - -<p class='c007'>So be it, there must be paroxysms, since -there must be independence. Then the mother -gets angry too. It affects her, though perhaps -not as badly as it affects outsiders. Nothing -acts more direct on the great primal nerve-centers -than the screaming of an infant, this -blind screaming negation of connections. It -is the friction of irritation itself. Everybody is -<span class='pageno' id='Page_59'>59</span>implicated, just as they would be if the air -were surcharged with electricity. The mother -is perhaps less affected because she understands -primarily, or because she is polarized -directly with the child. Yet she, too, must be -angry, in her measure, inevitably.</p> - -<p class='c007'>It is a blind, almost mechanistic effort on -the part of the new organism to extricate itself -from cohesion with the circumambient universe. -It applies direct to the mother. But -it affects everybody. The great centers of response -vibrate with a maddening, sometimes -unbearable friction. What centers? Not the -great sympathetic plexus this time, but its corresponding -voluntary ganglion. The great -ganglion of the spinal system, the lumbar -ganglion, negatively polarizes the solar plexus -in the primal psychic activity of a human individual. -When a child screams with temper, -it sends out from the lumbar ganglion violent -<span class='pageno' id='Page_60'>60</span>waves of frictional repudiation, extraordinary. -The little back has an amazing power -once it stiffens itself. In the lumbar ganglion -the unconscious now vibrates tremendously in -the activity of sundering, separation. Mother -and child, polarized, are primarily affected. -Often the mother is so <i>sure</i> of her possession -of the child that she is almost unmoved. But -the child continues, till the frictional response -is roused in the mother, her anger rises, there -is a flash, an outburst like lightning. And -then the storm subsides. The pure act of sundering -is effected. Each being is clarified further -into its own single, individual self, further -perfected, separated.</p> - -<p class='c007'>Hence a duality, now, in primal consciousness -in the infant. The warm rosy abdomen, -tender with chuckling unison, and the little -back strengthening itself. The child kicks -away, into independence. It stiffens its spine -<span class='pageno' id='Page_61'>61</span>in the strength of its own private and separate, -inviolable existence. It will admit now of no -trespass. It is awake now in a new pride, a -new self-assertion. The sense of antagonistic -freedom is aroused. Clumsy old adhesions -must be ruthlessly fused. And so, from the -lumbar ganglion the fiery-tempered infant asserts -its new, blind will.</p> - -<p class='c007'>And as the child fights the mother fights. -Sometimes she fights to keep her refractory -child, and sometimes she fights to kick him off, -as a mare kicks off her too-babyish foal. It is -the great <i>voluntary</i> center of the unconscious -flashing into action. Flashing from the deep -lumbar ganglion in the mother to the newly-awakened, -corresponding center in the child -goes the swift negative current, setting each -of them asunder in clean individuality. So -long as the force meets its polarized response -all is well. When a force flashes and has no -<span class='pageno' id='Page_62'>62</span>response, there is devastation. How weary in -the back is the nursing mother whose great -center of repudiation is suppressed or weak; -how a child droops if only the sympathetic -unison is established.</p> - -<p class='c007'>So, the polarity of the dynamic consciousness, -from the very start of life! Direct flowing -and flashing of two consciousness-streams, -active in the bringing forth of an individual -being. The sweet commingling, the sharp -clash of opposition. And no possibility of -creative development without this polarity, -this dual circuit of direct, spontaneous, honest -interchange. No hope of life apart from this. -The primal unconscious pulsing in its circuits -between two beings: love and wrath, cleaving -and repulsion, inglutination and excrementation. -What is the good of inventing “ideal” -behavior? How order the path of the unconscious? -For let us now realize that we cannot, -<span class='pageno' id='Page_63'>63</span>even with the best intentions, proceed to order -the path of our own unconscious without -vitally deranging the life-flow of those connected -with us. If you disturb the current at -one pole, it must be disturbed at the other. -Here is a new moral aspect to life.</p> -<div class='chapter'> - <span class='pageno' id='Page_64'>64</span> - <h2 id='chap4' class='c005'>CHAPTER IV <br /> THE CHILD AND HIS MOTHER</h2> -</div> -<p class='c006'>In asserting that the seat of consciousness -in a young infant is in the abdomen, we do -not pretend to suggest that all the other conscious-centers -are utterly dormant. Once a -child is born, the whole nervous and cerebral -system comes awake, even the brain’s memories -begin to glimmer, recognition and cognition -soon begin to take place. But the spontaneous -control and all the prime developing -activity derive from the great affective centers -of the abdomen. In the solar plexus is the -first great fountain and issue of infantile consciousness. -There, beneath the navel, lies the -active human first-mind, the prime unconscious. -From the moment of conception, when -<span class='pageno' id='Page_65'>65</span>the first nucleus is formed, to the moment of -death, when this same nucleus breaks again, -the first great active center of human consciousness -lies in the solar plexus.</p> - -<p class='c007'>The movement of development in any creature -is, however, towards a florescent individuality. -The ample, mature, unfolded individual -stands perfect, perfect in himself, but -also perfect in his harmonious relation to those -nearest him and to all the universe. Whilst -only the one great center of consciousness is -awake, in the abdomen, the infant has no separate -existence, his whole nature is contained -in the conjunction with the parent. As soon -as the complementary negative pole arouses -the voluntary center of the lumbar ganglion, -there is at once a retraction into independence -and an assertion of singleness. The back -strengthens itself.</p> - -<p class='c007'>But still the circuit of polarity, dual as it -<span class='pageno' id='Page_66'>66</span>is, positive and negative from the positive-sympathetic -and the negative-voluntary poles, -still depends on the duality of two beings—it -is still extra-individual. Each individual is -vitally dependent on the other, for the life -circuit.</p> - -<p class='c007'>Let us consider for a moment the <i>kind</i> of -consciousness manifested at the two great primary -centers. At the solar plexus the new -psyche acts in a mode of attractive vitalism, -drawing its objective unto itself as by vital -magnetism. Here it drinks in, as it were, the -contiguous universe, as during the womb-period -it drank from the living continuum of -the mother. It is darkly self-centered, exultant -and positive in its own existence. It is -all-in-all to itself, its own great subject. It -knows no objective. It only knows its own -vital potency, which potency draws the external -object unto itself, subjectively, as the -<span class='pageno' id='Page_67'>67</span>blood-stream was drawn into the fœtus, by -subjective attraction. Here the psyche is to -itself the <i>All</i>. Blindly self-positive.</p> - -<p class='c007'>This is the first mode of consciousness for -every living thing—fascinating in all young -things. The second half of the same mode -commences as soon as direct activity sets up -in the lumbar ganglion. Then the psyche recoils -upon itself, in its first reaction against -continuity with the outer universe. It recoils -even against its own mode of assimilatory unison. -Even it must break off, interrupt the -great psychic-assimilation process which goes -on at the sympathic center. It must recoil -clean upon itself, break loose from any attachment -whatsoever. And then it must try its -<i>power</i>, often playfully.</p> - -<p class='c007'>This reaction is still subjective. When a -child stiffens and draws away, when it screams -with pure temper, it takes no note of that -<span class='pageno' id='Page_68'>68</span>from which it recoils. It has no objective -consciousness of that from which it reacts, the -mother principally. It is like a swimmer endlessly -kicking the water away behind him, -with strong legs vividly active from the spinal -ganglia. Like a man in a boat pushing off -from the shore, it merely thrusts away, in -order to ride free, ever more free. It is a -purely subjective motion, in the negative direction.</p> - -<p class='c007'>After our long training in objectivation, -and our epoch of worship of the objective -mode, it is perhaps difficult for us to realize -the strong, blind power of the unconscious on -its first plane of activity. It is something quite -different from what we call <i>egoism</i>—which is -really mentally derived—for the ego is merely -the sum-total of what we <i>conceive</i> ourselves -to be. The powerful pristine subjectivity of -the unconscious on its first plane is, on the -<span class='pageno' id='Page_69'>69</span>other hand, the root of all our consciousness -and being, darkly tenacious. Here we are -grounded, say what we may. And if we break -the spell of this first subjective mode, we break -our own main root and live rootless, shiftless, -groundless.</p> - -<p class='c007'>So that the powerful subjectivity of the unconscious, -where the self is all-in-all unto itself, -active in strong desirous <i>psychic</i> assimilation -or in direct repudiation of the contiguous -universe; this first plane of psychic activity, -polarized in the solar plexus and the lumbar -ganglion of each individual but established in -a circuit with the corresponding poles of another -individual: this is the first scope of life -and being for every human individual, and is -beyond question. But we must again remark -that the whole circuit is established between -<i>two</i> individuals—that neither is a free thing-unto-itself—and -that the very fact of established -<span class='pageno' id='Page_70'>70</span>polarity between the two maintains that -correspondence between the individual entity -and the external universe which is the clue to -all growth and development. The pure subjectivity -of the first plane of consciousness is -no more <i>selfish</i> than the pure objectivity of -any other plane. How can it be? How can -any form of pure, balanced polarity between -two vital individuals be in any sense selfish on -the part of one individual? We have got our -moral values all wrong.</p> - -<p class='c007'>Save for healthy instinct, the moralistic human -race would have exterminated itself long -ago. And yet man <i>must</i> be moral, at the very -root moral. The essence of morality is the -basic desire to preserve the perfect correspondence -between the self and the object, to have -no trespass and no breach of integrity, nor yet -any refaulture in the vitalistic interchange.</p> - -<p class='c007'>As yet we see the unconscious active on one -<span class='pageno' id='Page_71'>71</span>plane only and entirely dependent on <i>two</i> individuals. -But immediately following the -establishment of the circuit of the powerful, -subjective, abdominal plane comes the quivering -of the whole system into a new degree of -consciousness. And two great upper centers -are awake.</p> - -<p class='c007'>The diaphragm really divides the human -body, psychically as well as organically. The -two centers beneath the diaphragm are centers -of dark subjectivity, centripetal, assimilative. -Once these are established, in the thorax the -two first centers of objective consciousness become -active, with ever-increasing intensity. -The great thoracic sympathetic plexus rouses -like a sun in the breast, the thoracic ganglion -fills the shoulders with strength. There are -now two planes of primary consciousness—the -first, the lower, the subjective unconscious, active -beneath the diaphragm, and the second -<span class='pageno' id='Page_72'>72</span>upper, objective plane, active above the diaphragm, -in the breast.</p> - -<p class='c007'>Let us realize that the subjective and objective -of the unconscious are not the same as -the subjective and the objective of the <i>mind</i>. -Here we have no concepts to deal with, no -static objects in the shape of ideas. We have -none of that tiresome business of establishing -the relation between the mind and its own -ideal object, or the discriminating between -the ideal thing-in-itself and the mind of which -it is the content. We are spared that hateful -thing-in-itself, the idea, which is at once so -all-important and so <i>nothing</i>. We are on -straightforward solid ground; there is no abstraction.</p> - -<p class='c007'>The unconscious subjectivity is, in its positive -manifestation, a great imbibing, and in its -negative, a definite blind rejection. What we -call an <i>unconscious</i> rejection. This subjectivity -<span class='pageno' id='Page_73'>73</span>embraces alike creative emotion and -physical function. It includes alike the sweet -and untellable communion of love between the -mother and child, the irrational reaction into -separation between the two, and also the physical -functioning of sucking and urination. -Psychic and physical development run parallel, -though they are forever distinct. The -child sucking, the child urinating, this is the -child acting from the great <i>subjective</i> centers, -positive and negative. When the child sucks, -there is a sympathetic circuit between it and -the mother, in which the sympathetic plexus -in the mother acts as negative or submissive -pole to the corresponding plexus in the child. -In urination there is a corresponding circuit -in the voluntary centers, so that a mother seems -gratified, and <i>is</i> gratified, inevitably, by the -excremental functioning of her child. She -experiences a true polar reaction.</p> - -<p class='c007'><span class='pageno' id='Page_74'>74</span>Child and mother have, in the first place, no -objective consciousness of each other, and certainly -no <i>idea</i> of each other. Each is a blind -desideratum to the other. The strong love -between them is effectual in the great abdominal -centers, where all love, real love, is -primarily based. Of that reflected or moon-love, -derived from the head, that spurious -form of love which predominates to-day, we -do not speak here. It has its root in the <i>idea</i>: -the beloved is a mental objective, endlessly appreciated, -criticized, scrutinized, exhausted. -This has nothing to do with the active unconscious.</p> - -<p class='c007'>Having realized that the unconscious -sparkles, vibrates, travels in a strong subjective -stream from the abdominal centers, connecting -the child directly with the mother at -corresponding poles of vitalism, we realize -that the unconscious contains nothing ideal, -<span class='pageno' id='Page_75'>75</span>nothing in the least conceptual, and hence -nothing in the least personal, since personality, -like the ego, belongs to the conscious or mental-subjective -self. So the first analyses are, -or should be, so impersonal that the so-called -<i>human</i> relations are not involved. The first -relationship is neither personal nor biological—a -fact which psychoanalysis has not succeeded -in grasping.</p> - -<p class='c007'>For example. A child screams with terror -at the touch of fur; another child loves the -touch of fur, and purrs with pleasure. How -now? Is it a complex? Did the father have -a beard?</p> - -<p class='c007'>It is possible. But all-too-human. The -physical result of rubbing fur is to set up a -certain amount of frictional electricity. Frictional -electricity is one of the sundering -forces. It corresponds to the voluntary forces -exerted at the lower spinal ganglia, the forces -<span class='pageno' id='Page_76'>76</span>of anger and retraction into independence and -power. An over-sympathetic child will -scream with fear at the touch of fur; a refractory -child will purr with pleasure. It is -a reaction which involves even deeper things -than sex—the primal constitution of the elementary -psyche. A sympathetically overbalanced -child has a horror of the electric-frictional -force such as is emitted from the fur of -a black cat, creature of rapacity. The same -delights a fierce-willed child.</p> - -<p class='c007'>But we must admit at the same time that -from earliest days a child is subject to the -definite <i>conscious</i> psychic influences of its surroundings -and will react almost automatically -to a conscious-passional suggestion from the -mother. In this way personal sex is prematurely -evoked, and real complexes are set up. -But these derive not from the spontaneous unconscious. -They are in a way dictated from -<span class='pageno' id='Page_77'>77</span>the deliberate, mental consciousness, even if -involuntarily. Again they are a result of -<i>mental</i> subjectivity, self-consciousness—so different -from the primal subjectivity of the unconscious.</p> - -<p class='c007'>To return, however, to the pure unconscious. -When the upper centers flash awake, -a whole new field of consciousness and spontaneous -activity is opened out. The great -sympathetic plexus of the breast is the heart’s -mind. This thoracic plexus corresponds directly -in the upper man to the solar plexus -in the lower. But it is a correspondence in -creative opposition. From the sympathetic -center of the breast as from a window the unconscious -goes forth seeking its object, to dwell -upon it. When a child leans its breast against -its mother it becomes filled with a primal -awareness of <i>her</i>—not of itself desiring her or -partaking of her—but of her as she is in herself. -<span class='pageno' id='Page_78'>78</span>This is the first great acquisition of -primal objective knowledge, the objective content -of the unconscious. Such knowledge we -call the treasure of the heart. When the ancients -located the first seat of consciousness -in the heart, they were neither misguided nor -playing with metaphor. For by consciousness -they meant, as usual, objective consciousness -only. And from the cardiac plexus goes forth -that strange effluence of the self which seeks -and dwells upon the beloved, lovingly roving -like the fingers of an infant or a blind man -over the face of the treasured object, gathering -her mould into itself and transferring her -mould forever into its own deep unconscious -psyche. This is the first acquiring of objective -knowledge, sightless, unspeakably direct. It -is a dwelling of the child’s unconscious within -the form of the mother, the gathering of a -pure, eternal impression. So the soul stores -<span class='pageno' id='Page_79'>79</span>itself with dynamic treasures; it verily builds -its own tissue of such treasure, the tissue of the -developing body, each cell stored with creative -dynamic content.</p> - -<p class='c007'>The breasts themselves are as two eyes. We -do not know how much the nipples of the -breast, both in man and woman, serve primarily -as poles of vital <i>conscious</i> effluence and -connection. We do not know how the nipples -of the breast are as fountains leaping into the -universe, or as little lamps irradiating the contiguous -world, to the soul in quest.</p> - -<p class='c007'>But certainly from the passional conscious-center -of the breast goes forth the first joyous -discovery of the beloved, the first objective -discovery of the contiguous universe, the first -ministration of the self to that which is beyond -the self. So, functionally, the mother ministers -with the milk of her breast. But this is -a yielding to the great <i>lower</i> plexus, the basic -<span class='pageno' id='Page_80'>80</span>solar plexus. It is the breast as part also of -the alimentary system—a special thing.</p> - -<p class='c007'>In sucking the hands also come awake. It -is strange to notice the pictures by the old -masters of the Madonna and Child. Sometimes -the strange round belly of the Infant -seems the predominant mystery-center, and -sometimes from the tiny breast it is as if a delicate -light glowed, the light of love. As if the -breast should illumine the outer world in its -seeking administering love. As if the breast -of the Infant glimmered its light of discovery -on the adoring Mother, and she bowed, submissive -to the revelation.</p> - -<p class='c007'>The little hands and arms wave, circulate, -trying to touch, to grasp, to know. To grasp -in caress, not to reive. To grasp in order to -identify themselves with the cherished discovery, -to realize the beloved. To cherish, to -realize the beloved. To administer the outward-seeking -<span class='pageno' id='Page_81'>81</span>self to the beloved. We give -this the exclusive name of love. But it is indeed -only the one direction of love, the outgoing -from the lovely center of the breast—the -nipples seeking, the hands delicately, -caressively exploring, the eyes at last waking -to perception. The eyes, the hands, these wake -and are alert from the center of the breast. -But the ears and feet move from the deep -lower centers—the recipient ears, imbibing vibrations, -the feet which press the resistant -earth, controlled from the powerful lower -ganglia of the spine. And thus great scope -of activity opens, in the hands that wave and -explore, the eyes that try to perceive, the legs, -the little knees that thrust, thrust away, the -small feet that curl and twinkle upon themselves, -ready for the obstinate earth.</p> - -<p class='c007'>And so, also a wholeness is established within -the individual. The two fields of consciousness, -<span class='pageno' id='Page_82'>82</span>the first upper and the first lower, are -based upon a correspondence of polarity. The -first great complex circuit is now set up <i>within -the individual</i>, between the upper and lower -centers. The individual consciousness has -now its own integral independent existence -and activity, apart from external connection. -It has its right to be alone.</p> -<div class='chapter'> - <span class='pageno' id='Page_83'>83</span> - <h2 id='chap5' class='c005'>CHAPTER V <br /> THE LOVER AND THE BELOVED</h2> -</div> -<p class='c006'>Consciousness develops on successive -planes. On each plane there is the dual -polarity, positive and negative, of the sympathetic -and voluntary nerve centers. The -first plane is established between the poles of -the sympathetic solar plexus and the voluntary -lumbar ganglion. This is the active first -plane of the subjective unconscious, from -which the whole of consciousness arises.</p> - -<p class='c007'>Immediately succeeding the first plane of -subjective dynamic consciousness arises the -corresponding first plane of objective consciousness, -the objective unconscious, polarized -in the cardiac plexus and the thoracic ganglion, -in the breast. There is a perfect correspondence -<span class='pageno' id='Page_84'>84</span>in difference between the first -abdominal and the first thoracic planes. These -two planes polarize each other in a fourfold -polarity, which makes the first great field of -individual, self-dependent consciousness.</p> - -<p class='c007'>Each pole of the active unconscious manifests -a specific activity and gives rise to a -specific kind of dynamic or creative consciousness. -On each plane, the negative voluntary -pole <i>complements</i> the positive sympathetic -pole, and yet the consciousness originating -from the complementary poles is not merely -negative versus positive, it is categorically different, -opposite. Each is pure and perfect in -itself.</p> - -<p class='c007'>But the moment we enter the two planes of -corresponding consciousness, lower and upper, -we find a whole new range of complements. -The upper, dynamic-objective plane is complementary -to the lower, dynamic-subjective. -<span class='pageno' id='Page_85'>85</span>The mystery of creative opposition exists all -the time between the two planes, and this unison -in opposition between the two planes -forms the first whole field of consciousness. -Within the individual the polarity is fourfold. -In a relation between two individuals the polarity -is already eightfold.</p> - -<p class='c007'>Now before we can have any sort of scientific, -comprehensive psychology we shall have -to establish the <i>nature</i> of the consciousness at -each of the dynamic poles—the nature of the -consciousness, the direction of the dynamic-vital -flow, the resultant physical-organic development -and activity. This we must do -before we can even begin to consider a genuine -system of education. Education now is widely -at sea. Having ceased to steer by the pole-star -of the mind, having ceased to aim at the cramming -of the intellect, it veers hither and thither -hopelessly and absurdly. Education can never -<span class='pageno' id='Page_86'>86</span>become a serious science until the human -psyche is properly understood. And the human -psyche cannot begin to be understood until -we enter the dark continent of the unconscious. -Having begun to explore the unconscious, -we find we must go from center to -center, chakra to chakra, to use an old esoteric -word. We must patiently determine the -psychic manifestation at each center, and -moreover, as we go, we must discover the -psychic results of the interaction, the polarized -interaction between the dynamic centers both -within and without the individual.</p> - -<p class='c007'>Here is a real job for the scientist, a job -which eternity will never see finished though -even to-morrow may see it well begun. It is a -job which will at last free us from the most -hateful of all shackles, the shackles of ideas -and ideals. It is a great task of the liberators, -those who work forever for the liberation of -<span class='pageno' id='Page_87'>87</span>the free <i>spontaneous</i> psyche, the effective soul.</p> - -<p class='c007'>In these few chapters we hope to hint at the -establishment of the first field of the unconscious—at -the nature of the consciousness -manifested at each pole—and at the already -complex range of dynamic polarity between -the various poles. So far we have given the -merest suggestion of the nature of the first -plane of the unconscious and have attempted -the opening of the second or upper plane. We -profess no scientific <i>exactitude</i>, particularly in -terminology. We merely wish intelligibly to -open a way.</p> - -<p class='c007'>To balance the solar plexus wakes the great -plexus of the breast. In our era this plexus -is the great planet of our psychic universe. In -the previous sympathetic era the flower of the -universal blossomed in the navel. But since -Egypt the sun of creative activity beams from -the breast, the heart of the supreme Man. This -<span class='pageno' id='Page_88'>88</span>is to us the source of light—the loving heart, -the Sacred Heart. Against this we contrast -the devouring darkness of the lower man, the -devouring whirlpool beneath the navel. Even -theosophists don’t realize that the universal -lotus really blossoms in the abdomen—that our -lower man, our dark, devouring whirlpool, -was once the creative source, in human estimation.</p> - -<p class='c007'>But in calling the heart the sun, the source -of light, we are biologically correct even. -For the roots of vision are in the cardiac -plexus. But if we were to consider the heart -itself, not its great nerve plexus, we should -have to go further than the nervous system. -If we had to consider the whole lambent -blood-stream, we should have to descend too -deep for our unpractised minds. Suffice it -here to hint that the solar plexus is the first -and main clue to the great alimentary-sexual -<span class='pageno' id='Page_89'>89</span>activity in man, an activity at once functional -and creatively emotional, whilst the cardiac -plexus is first and main clue to the respiratory -system and the active-productive manifestations. -The mouth and nostrils are gates to -each great center, upper and lower—even the -breasts have this duality. Yet the clue to respiration -and hand activity and vision is in the -breast, while the clue to alimentation and passion -and sex is in the lower centers. The -duality goes so far and is so profound. And -the polarity! The great organs, as well as the -lymphatic glands, depend each on its own -specific center of the unconscious; each is derived -from a specific <i>dynamic</i> conscious-clue, -what we might almost call a soul-cell. The -inherent unconscious, or soul, is the first nucleus -subdivided, and from its own subdivisions -produced, from its own still-creative -constellated nuclei, the organs, glands, nerve-centers -<span class='pageno' id='Page_90'>90</span>of the human organism. This is our -answer to materialism and idealism alike. -The <i>nuclear unconscious</i> brought forth organs -and consciousness alike. And the great nuclei -of the unconscious <i>still</i> lie active in the great -living nerve-centers, which nerve centers, from -the original solar-plexus to the conclusive -brain, form one great chain of dual polarity -and amplified consciousness.</p> - -<p class='c007'>All this is a mere incoherent stammering, -broken first-words. To return to the direct -path of our progress. It is not merely a metaphor, -to call the cardiac plexus the sun, the -Light. It is metaphor in the first place, because -the conscious effluence which proceeds -from this first upper center in the breast goes -forth and plays upon its external object, as -phosphorescent waves might break upon a -ship and reveal its form. The transferring of -the objective knowledge to the psyche is almost -<span class='pageno' id='Page_91'>91</span>the same as vision. It is root-vision. It -happens before the eyes open. It is the first -tremendous mode of <i>apprehension</i>, still dark, -but moving towards light. It is the eye in the -breast. Psychically, it is basic objective apprehension. -Dynamically, it is love, devotional, -administering love.</p> - -<p class='c007'>Now we make already a discrimination between -the two natures, even of this first upper -consciousness. First from the breast flows the -devotional, self-outpouring of love, love which -gives its all to the beloved. And back again -returns to the ingathered objective consciousness, -the first objective content of the psyche.</p> - -<p class='c007'>This argues the dual polarity. From the -positive pole of the cardiac plexus flows out -that effluence which we call selfless love. It -is really self-devoting love, not self-less. This -is the one form of love we recognize. But -from the strong ganglion of the shoulders proceeds -<span class='pageno' id='Page_92'>92</span>the negative circuit, which searches and -explores the beloved, bringing back pure objective -apprehension, not critical, in the mental -sense, and yet passionally discriminative.</p> - -<p class='c007'>Let us discriminate between the two upper -poles. From the sympathetic heart goes forth -pure administering, like sunbeams. But from -the strong thoracic center of the shoulders is -exerted a strong rejective force, a force which, -pressing upon the object of attention, in the -mode of separation, succeeds in transferring -to itself the impression of the object to which -it has attended. This is the other half of devotional -love—perfect <i>knowledge</i> of the beloved.</p> - -<p class='c007'>Now this knowledge in itself argues a contradistinction -between the lover and the beloved. -It is the very mould of the contradistinction. -It is the impress upon the lover -of that which was separate from him, resistant -<span class='pageno' id='Page_93'>93</span>to him, in the beloved. Objective knowledge -is always of this kind—a knowledge based on -unchangeable difference, a knowledge truly of -the gulf that lies between the two beings nearest -to each other.</p> - -<p class='c007'>In two kinds, then, consists the activity of -the unconscious on the first upper plane. -Primal is the blissful sense of ineffable transfusion -with the beloved, which we call love, -and of which our era has perhaps enjoyed the -full. It is a mode of creative consciousness -essentially objective, but yet it preserves no -object in the memory, even the dynamic memory. -It is a great objective flux, a streaming -forth of the self in blissful departure, like sunbeams -streaming.</p> - -<p class='c007'>If this activity alone worked, then the self -would utterly depart from its own integrity; -it would pass out and merge with the beloved—which -passing out and merging is the goal -<span class='pageno' id='Page_94'>94</span>of enthusiasts. But living beings are kept integral -by the activity of the great negative -pole. From the thoracic ganglion also the -unconscious goes forth in its quest of the beloved. -But what does it go to seek? Real objective -knowledge. It goes to find out the -wonders which itself does not contain and to -transfer these wonders, as by impress, into itself. -It goes out to determine the limits of -its own existence also.</p> - -<p class='c007'>This is the second half of the activity of -upper or self-less or spiritual love. There is -a tremendous great joy in exploring and discovering -the beloved. For what is the beloved? -She is that which I myself am not. -Knowing the breach between us, the uncloseable -gulf, I in the same breath realize her -<i>features</i>. In the first mode of the upper consciousness -there is perfect surpassing of all -sense of division between the self and the beloved. -<span class='pageno' id='Page_95'>95</span>In the second mode the very discovery -of the features of the beloved contains the full -realization of the irreparable, or unsurpassable, -gulf. This is objective knowledge, as -distinct from objective emotion. It contains -always the element of self-amplification, as if -the self were amplified by knowledge in the -beloved. It should also contain the knowledge -of the <i>limits</i> of the self.</p> - -<p class='c007'>So it is with the Infant. Curious indeed -is the look on the face of the Holy Child, in -Leonardo’s pictures, in Botticelli’s, even in the -beautiful Filippo Lippi. It is the Mother -who crosses her hands on her breast, in supreme -acquiescence, recipient; it is the Child -who gazes, with a kind of <i>objective</i>, strangely -discerning, deep apprehension of her, startling -to northern eyes. It is a gaze by no means of -innocence, but of profound, pre-visual discerning. -So plainly is the child looking across -<span class='pageno' id='Page_96'>96</span>the gulf and <i>fixing</i> the gulf by very intentness -of pre-visual apprehension, that instinctively -the ordinary northerner finds Him anti-pathetic. -It seems almost a cruel objectivity.</p> - -<p class='c007'>Perhaps between lovers, in the objective -way of love, either the voluntary separative -mode predominates, or the sympathetic mode -of communion—one or the other. In the -north we have worshipped the latter mode. -But in the south it is different; the objective -sapient manner of love seems more natural. -Moreover in the face of the Infant lingers -nearly always the dark look of the pristine -mode of consciousness, the powerful self-centering -subjective mode, established in the -lower body—the so-called sensual mode.</p> - -<p class='c007'>But take our own children. A small infant, -as soon as it really begins to direct its attention. -How often it seems to be gazing across a -strange distance at the mother; what a curious -<span class='pageno' id='Page_97'>97</span>look is on its face, as if the mother were an -object set across a far gulf, distinct however, -discernible, even obtrusive in her need to be -apprehended. A mother will chase away this -look with kisses. But she cannot chase away -the inevitable effluence of separatist, objective -apprehension. She herself sometimes will fall -into a half-trance, and the child on her lap -will resolve itself into a strange and separate -object. She does not criticize or analyze him. -She does not even <i>perceive</i> him. But as if -rapt, she apprehends him lying there, an unfathomable -and inscrutable objective, outside -herself, never to be grasped or included in herself. -She seizes as it were a sudden and final, -objective impression of him. And the conclusive -sensation is one of <i>finality</i>. Something -final has happened to her. She has the strange -sensation of unalterable certainty, a sensation -at once profoundly gratifying and rather appalling. -<span class='pageno' id='Page_98'>98</span>She <i>possesses</i> something, a certain -entity of primal, pre-conscious knowledge. -Let the child be what he may, her knowledge -of him is her own, forever and final. It gives -her a sense of wealth in possession, and of -power. It gives her a sense also of fatality. -From the very satisfaction of the objective -finality derives the sense of fatality. It is a -knowledge of the other being, but a knowledge -which contains at the same time a final -assurance of the eternal and insuperable gulf -which lies between beings—the isolation of the -self first.</p> - -<p class='c007'>Thus the first plane of the <i>upper</i> consciousness—the -outgoing, the sheer and unspeakable -bliss of the sense of union, communion, at-oneness -with the beloved—and then the complementary -objective <i>realization</i> of the beloved, -the realization of that which is apart, different. -This realization is like riches to the objective -<span class='pageno' id='Page_99'>99</span>consciousness. It is, as it were, the -adding of another self to the own self, through -the mode of apprehension. Through the mode -of dynamic objective apprehension, which in -our day we have gradually come to call <i>imagination</i>, -a man may in his time add on to -himself the whole of the universe, by increasing -pristine realization of the universal. This -in mysticism is called the progress to infinity—that -is, in the modern, truly male mysticism. -The older female mysticism means something -different by the infinite.</p> - -<p class='c007'>But anyhow there it is. The attaining to -the Infinite, about which the mystics have -rhapsodized, is a definite process in the developing -unconscious, but a process in the development -only of the objective-apprehensive -centers—an exclusive process, naturally.</p> - -<p class='c007'>A soul cannot come into its own through -that love alone which is unison. If it stress the -<span class='pageno' id='Page_100'>100</span>one mode, the sympathetic mode, beyond a -certain point, it breaks its own integrity, and -corruption sets in in the living organism. On -both planes of love, upper and lower, the two -modes must act complementary to one another, -the sympathetic and the separatist. It is the -absolute failure to see this, that has torn the -modern world into two halves, the one half -warring for the voluntary, objective, separatist -control, the other for the pure sympathetic. -The individual psyche divided -against itself divides the world against itself, -and an unthinkable progress of calamity ensues -unless there be a reconciliation.</p> - -<p class='c007'>The goal of life is the coming to perfection -of each single individual. This cannot take -place without the tremendous interchange of -love from all the four great poles of the first, -basic field of consciousness. There must be -the twofold passionate flux of sympathetic -<span class='pageno' id='Page_101'>101</span>love, subjective-abdominal and objective-devotional, -both. And there must be the twofold -passional circuit of separatist realization, -the lower, vital <i>self-realization</i>, and the upper, -intense realization of the other, a realization -which includes a recognition of abysmal -<i>otherness</i>. To stress any one mode, any one -interchange, is to hinder all, and to cause corruption -in the end. The human psyche must -have strength and pride to accept the whole -fourfold nature of its own creative activity.</p> -<div class='chapter'> - <span class='pageno' id='Page_102'>102</span> - <h2 id='chap6' class='c005'>CHAPTER VI <br /> HUMAN RELATIONS AND THE UNCONSCIOUS</h2> -</div> -<p class='c006'>The aim of this little book is merely to -establish the smallest foothold in the swamp -of vagueness which now goes by the name of -the unconscious. At last we form some sort -of notion what the unconscious actually is. It -is that active spontaneity which rouses in each -individual organism at the moment of fusion -of the parent nuclei, and which, in polarized -connection with the external universe, gradually -evolves or elaborates its own individual -psyche and corpus, bringing both mind and -body forth from itself. Thus it would seem -that the term <i>unconscious</i> is only another word -for life. But life is a general force, whereas -the unconscious is essentially single and unique -<span class='pageno' id='Page_103'>103</span>in each individual organism; it is the active, -self-evolving soul bringing forth its own incarnation -and self-manifestation. Which incarnation -and self-manifestation seems to be -the whole goal of the <i>unconscious</i> soul: the -whole goal of life. Thus it is that the unconscious -brings forth not only consciousness, but -tissue and organs also. And all the time the -working of each organ depends on the primary -spontaneous-conscious center of which -it is the issue—if you like, the soul-center. -And consciousness is like a web woven finally -in the mind from the various silken strands -spun forth from the primal center of the unconscious.</p> - -<p class='c007'>But the unconscious is never an abstraction, -<i>never to be abstracted</i>. It is never an ideal -entity. It is always concrete. In the very first -instance, it is the glinting nucleus of the ovule. -And proceeding from this, it is the chain or -<span class='pageno' id='Page_104'>104</span>constellation of nuclei which derive directly -from this first spark. And further still it is -the great nerve-centers of the human body, in -which the primal and pristine nuclei still act -direct. The nuclei are centers of spontaneous -consciousness. It seems as if their bright grain -were germ-consciousness, consciousness germinating -forever. If that is a mystery, it is -not my fault. Certainly it is not mysticism. -It is obvious, demonstrable scientific fact, to -be verified under the microscope and within -the human psyche, subjectively and objectively, -both. Of course, the subjective verification -is what men kick at. Thin-minded -idealists cannot bear any appeal to their bowels -of comprehension.</p> - -<p class='c007'>We can quite tangibly deal with the human -unconscious. We trace its source and centers -in the great ganglia and nodes of the nervous -system. We establish the nature of the spontaneous -<span class='pageno' id='Page_105'>105</span>consciousness at each of these centers; -we determine the polarity and the direction -of the polarized flow. And from this we know -the motion and individual manifestation of -the psyche itself; we also know the motion and -rhythm of the great organs of the body. For -at every point psyche and functions are so -nearly identified that only by holding our -breath can we realize their <i>duality</i> in identification—a -polarized duality once more. But -here is no place to enter the great investigation -of the duality and polarization of the vital-creative -activity and the mechanico-material -activity. The two are two in one, a polarized -quality. They are unthinkably different.</p> - -<p class='c007'>On the first field of human conscious—the -first plane of the unconscious—we locate four -great spontaneous centers, two below the diaphragm, -two above. These four centers control -the four greatest organs. And they give -<span class='pageno' id='Page_106'>106</span>rise to the whole basis of human consciousness. -Functional and psychic at once, this is -their first polar duality.</p> - -<p class='c007'>But the polarity is further. The horizontal -division of the diaphragm divides man forever -into his individual duality, the duality -of the upper and lower man, the two great -bodies of upper and lower consciousness and -function. This is the horizontal line.</p> - -<p class='c007'>The vertical division between the voluntary -and the sympathetic systems, the line of division -between the spinal system and the great -plexus-system of the front of the human body, -forms the second distinction into duality. It -is the great difference between the soft, recipient -front of the body and the wall of the back. -The front of the body is the live end of the -magnet. The back is the closed opposition. -And again there are two parallel streams of -function and consciousness, vertically separate -<span class='pageno' id='Page_107'>107</span>now. This is the vertical line of division. -And the horizontal line and the vertical line -form the cross of all existence and being. And -even this is not mysticism—no more than the -ancient symbols used in botany or biology.</p> - -<p class='c007'>On the first field of human consciousness, -which is the basis of life and consciousness, -are the four first poles of spontaneity. These -have their fourfold polarity within the individual, -again figured by the cross. But the -individual is never purely a thing-by-himself. -He cannot exist save in polarized relation to -the external universe, a relation both functional -and psychic-dynamic. Development -takes place only from the polarized circuits -of the dynamic unconscious, and these circuits -must be both individual and extra-individual. -There must be the circuit of which the complementary -pole is external to the individual.</p> - -<p class='c007'>That is, in the first place there must be the -<span class='pageno' id='Page_108'>108</span><i>other individual</i>. There must be a polarized -connection with the other individual—or even -other individuals. On the first field there are -four poles in each individual. So that the -first, the basic field of extra-individual consciousness -contains eight poles—an eightfold -polarity, a fourfold circuit. It may be that -between two individuals, even mother and -child, the polarity may be established only -fourfold, a dual circuit. It may be that one -circuit of spontaneous consciousness may never -be fully established. This means, for a child, -a certain deficiency in development, a psychic -inadequacy.</p> - -<p class='c007'>So we are again face to face with the basic -problem of human conduct. No human being -can develop save through the polarized -connection with other beings. This circuit of -polarized unison precedes all mind and all -knowing. It is anterior to and ascendant over -<span class='pageno' id='Page_109'>109</span>the human will. And yet the mind and the -will can both interfere with the dynamic circuit, -an idea, like a stone wedged in a -delicate machine, can arrest one whole process -of psychic interaction and spontaneous -growth.</p> - -<p class='c007'>How then? Man doth not live by bread -alone. It is time we made haste to settle the -bread question, which after all is only the -A B C of social economies, and proceeded to -devote our attention to this much more profound -and vital question: how to establish and -maintain the circuit of vital polarity from -which the psyche actually develops, as the -body develops from the circuit of alimentation -and respiration. We have reached the stage -where we can settle the alimentation and respiration -problems almost off-hand. But woe -betide us, the unspeakable agony we suffer -from the failure to establish and maintain the -<span class='pageno' id='Page_110'>110</span>vital circuits between ourselves and the effectual -correspondent, the other human being, -other human beings, and all the extraneous -universe. The tortures of psychic starvation -which civilized people proceed to suffer, -once they have solved for themselves the -bread-and-butter problem of alimentation, -will not bear thought. Delicate, creative desire, -sending forth its fine vibrations in search -of the true pole of magnetic rest in another -human being or beings, how it is thwarted, insulated -by a whole set of India-rubber ideas -and ideals and conventions, till every form of -perversion and death-desire sets in! How can -we <i>escape</i> neuroses? Psychoanalysis won’t -tell us. But a mere shadow of understanding -of the true unconscious will give us the -hint.</p> - -<p class='c007'>The amazingly difficult and vital business -of human relationship has been almost laughably -<span class='pageno' id='Page_111'>111</span>underestimated in our epoch. All this -nonsense about love and unselfishness, more -crude and repugnant than savage fetish-worship. -Love is a thing to be <i>learned</i>, through -centuries of patient effort. It is a difficult, -complex maintenance of individual integrity -throughout the incalculable processes of interhuman-polarity. -Even on the first great plane -of consciousness, four prime poles in each individual, -four powerful circuits possible between -two individuals, and each of the four -circuits to be established to perfection and yet -maintained in pure equilibrium with all the -others. Who can do it? Nobody. Yet we -have all got to do it, or else suffer ascetic tortures -of starvation and privation or of distortion -and overstrain and slow collapse into corruption. -The whole of life is one long, blind -effort at an established polarity with the outer -universe, human and non-human; and the -<span class='pageno' id='Page_112'>112</span>whole of modern life is a shrieking failure. -It is our own fault.</p> - -<p class='c007'>The actual evolution of the individual -psyche is a result of the interaction between -the individual and the outer universe. Which -means that just as a child in the womb grows -as a result of the parental blood-stream which -nourishes the vital quick of the fœtus, so does -every man and woman grow and develop as a -result of the polarized flux between the spontaneous -self and some other self or selves. It -is the circuit of vital flux between itself and -another being or beings which brings about -the development and evolution of every individual -psyche and physique. This is a law of -life and creation, from which we cannot escape. -Ascetics and voluptuaries both try to -dodge this main condition, and both succeed -perhaps for a generation. But after two generations -all collapses. Man doth not live by -<span class='pageno' id='Page_113'>113</span>bread alone. He lives even more essentially -from the nourishing creative flow between -himself and another or others.</p> - -<p class='c007'>This is the reality of the extra-individual -circuits of polarity, those established between -two or more individuals. But a corresponding -reality is that of the internal, purely individual -polarity—the polarity within a man -himself of his upper and lower consciousness, -and his own voluntary and sympathetic modes. -Here is a fourfold interaction within the self. -And from this fourfold reaction within the -self results that final manifestation which we -know as <i>mind</i>, mental consciousness.</p> - -<p class='c007'>The brain is, if we may use the word, the -terminal instrument of the dynamic consciousness. -It transmutes what is a creative flux -into a certain fixed cypher. It prints off, like -a telegraph instrument, the glyphs and grafic -representations which we call percepts, concepts, -<span class='pageno' id='Page_114'>114</span>ideas. It produces a new reality—the -ideal. The idea is another static entity, another -unit of the mechanical-active and materio-static -universe. It is thrown off from -life, as leaves are shed from a tree, or as -feathers fall from a bird. Ideas are the dry, -unliving, inscutient plumage which intervenes -between us and the circumambient universe, -forming at once an insulator and an instrument -for the subduing of the universe. -The mind is the instrument of instruments; it -is not a creative reality.</p> - -<p class='c007'>Once the mind is awake, being in itself a -finality, it feels very assured. “The word became -flesh, and began to put on airs,” says -Norman Douglas wittily. It is exactly what -happens. Mentality, being automatic in its -principle like the machine, begins to assume -life. It begins to affect life, to pretend to -make and unmake life. “In the beginning was -<span class='pageno' id='Page_115'>115</span>the Word.” This is the presumptuous masquerading -of the mind. The Word cannot be -the beginning of life. It is the <i>end</i> of life, -that which falls shed. The mind is the dead -end of life. But it has all the mechanical force -of the non-vital universe. It is a great dynamo -of super-mechanical force. Given the <i>will</i> -as accomplice, it can even arrogate its machine-motions -and automatizations over the -whole of life, till every tree becomes a clipped -tea-pot and every man a useful mechanism. -So we see the brain, like a great dynamo and -accumulator, accumulating <i>mechanical</i> force -and presuming to apply this mechanical force-control -to the living unconscious, subjecting -everything spontaneous to certain machine-principles -called ideals or ideas.</p> - -<p class='c007'>And the human will assists in this humiliating -and sterilizing process. We don’t know -what the human will is. But we do know that -<span class='pageno' id='Page_116'>116</span>it is a certain faculty belonging to every living -organism, the faculty for self-determination. -It is a strange faculty of the soul itself, for its -own direction. The will is indeed the faculty -which every individual possesses from the very -moment of conception, for exerting a certain -control over the vital and automatic processes -of his own evolution. It does not depend originally -on mind. Originally it is a purely spontaneous -control-factor of the living unconscious. -It seems as if, primarily, the will and -the conscience were identical, in the pre-mental -state. It seems as if the will were -given as a great balancing faculty, the faculty -whereby automatization is <i>prevented</i> in the -evolving psyche. The <i>spontaneous</i> will reacts -at once against the exaggeration of any one -particular circuit of polarity. Any vital circuit—a -fact known to psychoanalysis. And -against this automatism, this degradation from -<span class='pageno' id='Page_117'>117</span>the spontaneous-vital reality into the mechanic-material -reality, the human soul must -always struggle. And the will is the power -which the unique self possesses to right itself -from automatism.</p> - -<p class='c007'>Sometimes, however, the free psyche really -collapses, and the will <i>identifies</i> itself with an -automatic circuit. Then a complex is set up, -a paranoia. Then incipient madness sets in. -If the identification continues, the derangement -becomes serious. There may come sudden -jolts of dislocation of the whole psychic -flow, like epilepsy. Or there may come any -of the known forms of primary madness. -The second danger is that the will shall -identify itself with the mind and become an -instrument of the mind. The same process of -automatism sets up, only now it is slower. The -mind proceeds to assume control over every -organic-psychic circuit. The spontaneous -<span class='pageno' id='Page_118'>118</span>flux is destroyed, and a certain automatic circuit -substituted. Now an automatic establishment -of the psyche must, like the building of -a machine, proceed according to some definite -fixed scheme, based upon certain fixed principles. -And it is here that ideals and ideas -enter. They are the machine-plan and the -machine-principles of an automatized psyche.</p> - -<p class='c007'>So, humanity proceeds to derange itself, to -automatize itself from the mental consciousness. -It is a process of derangement, just as -the fixing of the will upon any other primary -process is a derangement. It is a long, slow -development in madness. Quite justly do the -advanced Russian and French writers acclaim -madness as a great goal. It is the genuine -goal of self-automatism, mental-conscious supremacy.</p> - -<p class='c007'>True, we must all develop into mental consciousness. -But mental-consciousness is not a -<span class='pageno' id='Page_119'>119</span>goal; it is a cul-de-sac. It provides us only -with endless <i>appliances</i> which we can use for -the all-too-difficult business of coming to our -spontaneous-creative fullness of being. It -provides us with means to adjust ourselves to -the external universe. It gives us further -means for subduing the external, materio-mechanical -universe to our great end of creative -life. And it gives us plain indications of -how to avoid falling into automatism, hints -for the <i>applying</i> of the will, the loosening of -false, automatic fixations, the brave adherence -to a profound soul-impulse. This is the use -of the mind—a great indicator and instrument. -The mind as author and director of life is -anathema.</p> - -<p class='c007'>So, the few things we have to say about the -unconscious end for the moment. There is -almost nothing said. Yet it is a beginning. -Still remain to be revealed the other great -<span class='pageno' id='Page_120'>120</span>centers of the unconscious. We know four: -two pairs. In all there are seven planes. That -is, there are six dual centers of spontaneous -polarity, and then the final one. That is, the -great upper and lower consciousness is only -just broached—the further heights and depths -are not even hinted at. Nay, in public it would -hardly be allowed us to hint at them. There -is so much to know, and every step of the -progress in knowledge is a death to the human -idealism which governs us now so ruthlessly -and vilely. It must die, and we <i>will</i> break -free. 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