Collected Papers on Analytical Psychology

by C. G. Jung

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

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

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

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

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

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

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

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

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

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