Climate, technology and chaos Blog

I am noticing that there seems to be a gentle stream of ‘retreatism’ in some modes of depth psychology. The idea seems to be that the ‘crowd’ is bad, that social life is somehow corrupting and, that faced with the world situation, and the Anthropocene in particular we have to move into our own, somehow special individuation.

To me this is a partial truth, and needs expansion. It may also be true that in specific times of life (when aging, or facing immanent death, or in the midst of illness), this may be the best thing for some of us to do. I just don’t think it is a good strategy for a general approach to deal with ecological crisis or political instability. That we recognise that humans affect the world, does not mean we can correct the effects by ‘going away’. All life forms affect the world. At the moment humans are perhaps affecting it disproportionately (this is what the idea of the Anthropocene recognizes), and we may not be able to afford retreat from that recognition.

This mode of retreat seems to be based a non-ecological mode of thinking, and in a situation of, shall we say, degrading relationships, it seems to imply that individuals are disconnected, self tending units, and could lead to further degradation.

At the biological level we are colonies, or interactive ‘systems’, of multiple creatures. Much of our body weight, when we subtract the water, contains ‘foreign’ DNA. Even our cells may depend on what were originally external organisms (mitochondria have their own DNA). We are not a single biological being: we are symbiotes.

At the psychological level, depth psychology appears to uncover that we have multiple psyches, and layers of psyche: ‘complexes’, personal unconsciousness, collective unconsciousness, archetypes, or whatever. If you are more into neurology for your evidence, then we have, at least, a hind brain, a mid brain and two hemispheres, all of which may function independently, and communicate with difficulty. Other researchers add neurological centres in the heart and the solar plexus. We are psychologically multiple interactive systems. We are not so much engaged in dialogues, but in ‘multi-logues’.

We are also social creatures. We think with borrowed, badly copied or modified thoughts. We feel with borrowed, emulated and modified feelings and desires. We think with others and in reaction to others. Without singular amounts of effort we cannot live alone, and when young we cannot live alone at all. We are interdependent with others as interactive systems. The boundaries are fuzzy, we blend into each other and are interpenetrated by each other. The same is true of our ecology, we modify it, it modifies us, and that is happening between billions of creatures simultaneously. It again is a set of interactive systems: that is the nature of being.

We are both collaborative and competitive, and are so at many levels, individually, group, nationally etc… Sometimes what we think is working-together is working-against-each-other.

Consequently, the individual and the collective do not seem to me to be separate, or even opposing, poles. Certainly, not in the sense that one is enlightened and that the other is ignorant. They work together, and against each other, always. We are always in multi-logues. The question is how to work together as productively as possible. What follows are some suggestions.

First point, which should contain no problems for depth psychologists, seems to me to recognise that we are massively unconscious. We do not perceive most of this working together or against each other; we cannot perceive all of it; we probably cannot understand all of it; and we cannot predict the consequences of it in detail – this is true of both our inner and outer lives (and these lives are not separate; the boundaries are continually fuzzy and porous).

Second point may be that given this unconsciousness, unpredictability and porous boundaries, full retreat is impossible – we are always in the systems whether we like it or not. What is needed is a set of day to day techniques to deal with events we are unconscious of. We may need to fully engage with our senses, fully engage with our symbolic capacities, fully engage with our ability to listen in the widest sense.

Third point. Because we cannot fully understand, we may need to suspend our sense that we do understand. We all think we understand. Often understanding involves blame, condemnation and scapegoating, which are processes which almost automatically stop our ability to listen and understand. (We may even condemn ‘thinking’, or ‘lack of spirituality’, or ‘spirituality’ itself, when humans automatically appear to think or have some spiritual orientation towards the cosmos.) That is one reason why these techniques are so popular; they fill the gaps, stop us being puzzled and preserve our egos and their understandings. So it could be useful if we recognise that whatever we think is right, could be wrong, no matter how right it seems.

Fourth point. Premature and enforced understanding, automatically produces unintended consequences. It is the order that produces the disorder it fears. It makes things worse. It stops us listening to the world, it stops correction by reality. It nearly always produces action and may sometimes be necessary.

Fifth point. We need to correct our understanding. We do this not just in retreat, although retreat is valuable – everything needs rest – but we do it in interaction with the world. It is only interaction that can give correction or show us the consequences of that understanding (if we look/listen).

Sixth point. While our ego (consciousness) tends to seek repetition and fixed understanding, we can remember that we have multiple and unconscious modes of understanding and wisdom which may see things differently; that may add to our conscious understanding, even if our ego resists. Bad feelings can tell us that we are thinking ‘badly’ or incorrectly. Dreams can give us symbolic representations of reality which include events that our consciousness may not want to admit. The same is true of art and story. A sense of unease can be informative (perhaps it is our heart thinking?). If we really hold to the understanding that things/events/people/ecologies are interconnected and boundaries are fuzzy, and that our orders may not always be good, then maybe we can perceive more ‘data’ to help improve our understanding. All of these messages and data need evaluation through interaction with reality, but they can potentially add to understanding. We all have ‘inner wisdom’, but it is not just found in retreat, it is also found in an attentive and open daily life.

Seventh point. Response to crisis should probably be an oscillatory process. We go ‘inside’ to our hidden wisdoms, we go ‘outside’ to the interacting or multi-loguing world, we go ‘inside’ again and come out, and so on. If we remain isolated or unthinking individuals then it is possible we will be worse than ignored, we will lose some of our internal power and meaning as it does not go into the world, we will become complicit in that loss. If the reader is familiar with depth psychology and its metaphors, then they will be aware that in alchemy, the practitioner does not simply engage in ‘spiritual’ or ‘inner’ work, they do that work in conjunction with work in the laboratory. They take their insights from the inner work into the lab, and the lab work into their inner lives. Sometimes the two progress simultaneously. In alchemy, there is no enforced separation between ‘mind’, ‘spirit’ and ‘body’, or between ‘inside’ and ‘outside’ they are aspects of each other, and this may be a useful approach.

Clearly, then, I am not protesting against doing inner work, but saying that inner work is part of outer work, it is not separate. I am also not remotely against the idea of multi-logue, but admit it can be difficult and upsetting to our egos, and this can be good.

However, I am suggesting that when we recognise that oppression or destruction is likely to come, or is coming, then people may need to formally join together to protect themselves and protect others.

The more understanding we have gained from participation and challenge, then the less likely that this joining will be violent, condemnatory or exclusionary; the more likely we will be responding to reality rather than to our limited understandings of reality.