CG JUNG - Countryside Anarchist

26 OCTOBER 1932
scientist is identical with such-and-such a book. It is such a book. So there
are always external conditions, either for the feeling or for the mind.
Thought is always specific—scientific, philosophic, or aesthetic, for example—because
it is always identical with a particular object. And so
feeling is identical with certain people or things. It is because somebody
has done so-and-so that one is angry, because there are such-and-such
conditions. Therefore our emotions, our values, our thoughts, our convictions
are interdependent with facts, with what we call objects. They
are not in themselves or through themselves. They are, as I say, interwoven
with concrete facts.
You know, it is sometimes an ideal not to have any kind of convictions
or feelings that are not based upon reality. One must even educate people,
when they have to cross from maõipÖra to anvhata, that their emotions
ought to have a real basis, that they cannot swear hell and damnation
at somebody on a mere assumption, and that there are absolute
reasons why they are not justified in doing such a thing. They really have
to learn that their feelings should be based on facts.
But to cross from anvhata to viçuddha one should unlearn all that. One
should even admit that all one’s psychical facts have nothing to do with
material facts. For instance, the anger which you feel for somebody or
something, no matter how justified it is, is not caused by those external
things. It is a phenomenon all by itself. That is what we call taking a thing
on its subjective level. Say somebody has offended you, and you dream of
that person and feel again the same anger in the dream. Then I say,
“That dream tells me just what the anger means, what it is in reality.” But
you contend that the person had said such-and-such a thing, so you are
perfectly justified in feeling such anger and assuming such an attitude
toward him. Well, I must admit all that to be perfectly true, and then I
humbly say, “Now, when you have had your anger and are reasonable
again, let us consider this dream, for there is a subjective stage of interpretation.
You consider that man to be your specific bête noire, but he is
really yourself. You project yourself into him, your shadow appears in
him, and that makes you angry. Naturally one is not inclined to admit
such a possibility, but after a while, when the process of analysis is effective,
it dawns upon one that it is most probably true. We are perhaps
identical even with our own worst enemy. In other words, our worst
enemy is perhaps within ourselves.
If you have reached that stage, you begin to leave anvhata, because you
have succeeded in dissolving the absolute union of material external
facts with internal or psychical facts. You begin to consider the game of
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