Memories, dreams, reflections
I wanted to arrive in the blonde wig, as it is prettier, so I changed into it in the Tube. (This was the night before U’s party.) I noticed no-one staring, and what if anyone had? People mind their own business on the Tube. I felt powerful, as if anything could happen. On to the HAI gathering. Here, we caress each others’ faces and hands, as well as hug a lot and make soft eye contact. Previously, I have taken off the wig, in order to feel the touch, better; now I keep the wig on, to be seen as female.
Insomniac after the party, I go to the bookshelves, and find Beginner’s Guide to Jungian Psychology by Robin Robertson. Aha, a synchronicity! I have borrowed it. A book from 1992 is perhaps not the best guide, as understanding moves on, but it will do for now: it clearly explains the complexity of the thought.
I wanted a Spiritual understanding of life, so that Spiritual healing might be more than mere placebo, and perhaps the Collective Unconscious will do it for me. Here, I find a Spiritual quote:
At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of the season. There is nothing in the Tower that has not grown into its own form over the decades, nothing with which I am not linked. Here everything has its history and mine; here is space for the spaceless kingdom of the world’s and the psyche’s hinterland.
However, that is not the intent of the book: instead, it anchors Jung’s thought within scientific materialism:
There is good reason for supposing that the archetypes are the unconscious images of the instincts themselves, in other words, that they are patterns of instinctual behaviours… The hypothesis of the collective unconscious is, therefore, no more daring than to assume that there are instincts… The question is simply this: are there or are there not unconscious universal forms of this kind? If they exist, then there is a region of the psyche which one can call the collective unconscious.
As I have read elsewhere, the brain may be seen as a core shared with reptiles, where the most basic instincts reside; a higher area shared with mammals, and a highest area shared with other primates. Reptiles show signs of primitive dreaming; mammals dream.
The Archetypes, centres of those accretions of thoughts and memories which form Complexes, are shared because they are instinctual ways of behaving hard-wired into the brain. Just as kittens play-fight together, learning the chase and honing their skills, so people respond instinctively to a wide variety of situations. Dreaming helps us to consider such situations beforehand, as with the wet dreams preceding sexual activity, and to adjust our responses to the particular situation. We have more complex instincts than reptiles, and a better way of adapting our responses, but the origin can be seen in the reptiles. And then, as well as our dreams, we have conscious analysis to help us adapt further. But we are not that consciousness alone, but the underlying instincts and responses. We are hard-wired to learn language, for example.
This does not refute a Spiritual reality behind matter, or the flow of Qi, but it provides a materialist basis for some apparently Spiritual experience. Using my intuition to empathise with another, I do not need a psychic link: I can simply access those instincts we share.
The brain, according to this book, is more powerful than I had imagined. Memories are held throughout it rather than being recorded in a particular area. Perhaps all sense-impressions are recorded permanently: our recognition of images is “essentially perfect” (p32).
The author leaves room for a spiritual explanation, quoting Rupert Sheldrake’s theories. And he supports the possibility of spiritual work:
Once we record and interact with our dreams, a bridge begins to form between consciousness and the unconscious. With more rapid access between them, growth and change accelerates. Once we become aware of them, our dreams react to our awareness.
A pity I do not generally recall my dreams. I have not finished the book, and will return to this. Paradoxically, a materialist underpinning of spirituality enables me to respect and trust it more: all except refreshing my Qi from the energy of the Universe by particular hand movements. But then, if I want to do those hand movements, and they make me feel better, why ever not?