The Art of Phenomenal in Active Imagination: Geschehen Lassen, Wu Wei, and the Flow of the Psyche

Introduction

Active imagination, a technique developed by Carl Jung, is a vital tool in Jungian psychology for accessing and integrating the unconscious mind. The practice of allowing the unconscious to surface without interference through the “indefinable screen” of the psyche (Hannah, 2000, p. 40) is central to this process. We will explore this idea of “letting things happen” through the psyche, often referred to in German as “Geschehen Lassen” and in Taoism as “Wu Wei.” These terms encapsulate the essence of achieving a harmonious flow with the unconscious, an endeavor that necessitates removing the ego’s critical attention. By examining these concepts, we can better understand how to engage with our inner worlds, fostering personal and collective transformation. This will be an essential step in learning the language of active imagination. Each person participating in the psyche will have their own language, which is why it is suggested to let things happen and “find your own way.”

The Process of Letting Go

Active imagination begins with the essential step of “letting things happen.” As Carl Jung states, the first step to allowing the unconscious to emerge is to “remove critical attention” (Jung, 1997, p. 50). This is achieved by “emptying” the ego, often through which von Franz notes can be done through breathing exercises or other calming practices. Murray Stein, took on his own project of translating Jung’s work from German to English, and found that Jung used the german phrase “Geschehen Lassen” meaning to “let happen” (Asheville Jung Lectures), and the correlate Taoist term “Wu Wei” to describe returning to the flow of the “Tao” (Stein & Brutsche, n.d.). This return involves embracing wholeness by integrating opposites and permitting things to come forth naturally.

Letting go is a challenging undertaking, as the ego, being the executive in consciousness, does not easily relinquish control. The critical attention of the ego directs consciousness and is known for its “definiteness” (Jung, 1997, p. 43), selecting the most valuable contents with the highest valency  and relegating others to the unconscious. However, when unconscious contents accumulate enough energy, they can force their way into consciousness. This dynamic illustrates the constant interplay between conscious and unconscious forces.

Consciousness and the Yogic Gunas

Consciousness needs to be conscious “of” something, moving towards one piece of content at the expense of giving its “critical attention” to another. To unpack this idea, we can use some Yogic terminology: the “Three Gunas” or qualities of nature, called Sattva (Light), Rajas (Energy/Flow), and Tamas (Darkness). These gunas are also known as “the ones that bind” or attach us to reality and existence. Here is an excerpt from an in-person workshop on the Chakras I taught in the Spring of 2019, adapted to fit into Jungian terminology:

“Sattva is the “knower,” the subject/ego as the center of consciousness or the stream of consciousness itself. Rajas is the direction energy is moving towards; it is the use of libido/psychic energy flowing towards something. Tamas is the known; it is the solidity of objects present in the external/conscious and internal/unconscious worlds. If you are walking on the ground, you are walking on Tamas (the stable ground). The energy of Rajas moves you across the stable ground. Sattva is aware of you moving (Rajas) with energy and is also aware of you moving on the ground (Tamas). It is also “aware of you being aware.” Rajas moves in between and provides energy to both Sattva and Tamas, which are static” (Chayban, 2019, p. 49).

One needs to bring these gunas into harmony to achieve balance and wholeness, or return to the Tao. However, this can be a discouraging mission. The “knower,” a literal translation of the German der Wissende, means one who has experienced insight into the unconscious (Hannah, 2000, p. 26). Sattva does not become aware as the “knower” until it has descended (with the help and energy of the Libido/Rajas) to an “abaissement du niveau mental” (Janet) or a state of low energy-tension (Jung, 1997, pp. 49-50) to the realm of the Tamasic guna. If we are always striving upward towards the light, like a plant seeking nourishment from the sun, we may never let go and sink low enough to the roots where another source of nourishment lies. Sometimes we think we are “standing up,” but actually we are being “upheld” by the Earth. We must let go of our attachments and trust that there is solid ground beneath us if we choose to fall

Here is a summation of what was discussed above:

• Sattva: The “knower,” representing the subject/ego as the center of consciousness.
• Rajas: The energy directing movement, akin to psychic energy flowing toward something.
• Tamas: The solidity of objects in both the external and internal worlds, the stable ground upon which we move.

Balancing these gunas is akin to achieving wholeness or returning to the Tao. Sattva, or consciousness, needs to drop to the level of Tamas with the help of Rajas to experience the unconscious fully. This descent into the unconscious is essential for true insight and transformation.

The Cultural Clamp and the Role of the Ego

Jung notes that consciousness is a recent acquisition in human history, a part of cultural progress. Active imagination, while more accepted today, was controversial in Jung’s time. Western culture, in particular, has become “too conscious,” focusing excessively on outward stability and professional success, and cut off from our natural instincts. In contrast, primitive cultures maintain a permeability between the conscious and unconscious (Jung, 1997, p. 43). However, a robust ego is necessary to withstand the unconscious’s influence.

Barbara Hannah cites a Rabbi who says people can’t hear or see God anymore because they do not sink low enough, meaning into the unconscious (Hannah, 2000, p. 28). This descent is crucial in active imagination, enabling one to let go and let things happen. If one can let go, one may contact the “Inner Firmament” that alchemists Paracelsus and his student Gerhard Dorn speak about (Von Franz, 1993, p. 126), or seek absolute knowledge and become the “Buddhamind” (Hannah, 2000, p. 25). The cultural clamp can drive people to analysis, but active imagination can lead to wholeness and independence from the analyst. One can release the grip of inner figures (like Anima/Animus) and reach the void and inner stillness, capable of more love and compassion.

Flow and Transition

The symbol is a transcendent function, like the role of imaginary numbers in mathematical functions helps us cross to the other side. It is a bridge between two worlds, like an invisible inner gateway from solid Earth to the dreamy Neptune. The transcendent function, the collaboration between conscious and unconscious data, must be cultivated to aid the continual process of letting go (Jung, 1997, p. 53). Constructing the “Symbolic Life” makes the outer meaningful by way of the inner. Jung cites artists as exceptions to the rule of the West being too conscious, primitives being too permeable, and psychotics being too unconscious. Engaging in art forms such as music, drawing, or painting allows the ego to participate while letting things happen. The transcendent function helps facilitate the flow between the conscious and unconscious (Jung, 1997, p. 47) and between introversion and extraversion. Erich Neumann called this process “Centroversion.”

Phenomenal Application

Murray Stein provides two helpful rules in the practice of active imagination. The first rule is to let whatever comes forth emerge. This can be an agreeable or disagreeable image, even a fabricated one, as beginners learn the art of letting go. The second rule is to follow what moves after receiving an image (Asheville Jung Lectures). Movement helps relieve the cramp and directedness of consciousness (Hannah, 2000, p. 32) and paves a road of permeability over the divide between the conscious and unconscious.

Types of Letting Go

Different types of individuals can engage in active imagination in various ways:

• Visual types: Allow concentrated images to appear or move.
• Audio-verbal types: Let inner words speak, while being mindful of the inner critic.
• Kinesthetic types: Express the unconscious through body movements.

All types should document their experiences to integrate them effectively.

Types of Letting Go for Different Types

There are different ways to practice Wu Wei or Geschehen Lassen. The first is the expectation of “no expectations,” which is an expectation itself. The second is the expectation to “let” it come. Visual types can let the concentrated image appear or move, using a dream image or yantra. Audio-verbal types can let inner words speak, while being aware of the inner critic. Kinesthetic types can express the unconscious through body movements. All should document their experiences afterward (Jung, 1997, p. 54). This concludes the discussion on active imagination and the art of the phenomenal.

Conclusion

Jung on the Shuniyaa and the Void (Emptiness). What is interesting with Jung and active imagination, different from the Yogic Shuniyaa, is maintaining a picture of the many as you reach the one, the void. It is like the void is the eye of the storm, with inner figures whirling around it like planets around the Sun. In yoga, one is advised to blast everything out, while in Jung, everything is kept in. When seeing two opposing views, there must be a middle way. In Edinger’s ego-Self axis notion can help. In yoga we make space and push the images far enough out to see them from the Self’s point of view, and with Jung, we keep them in the dance, living from the ego’s point of view. This reminds me of Shakti dancing around Shiva, or Prakriti as the many and Purusha as the one.

Sometimes, a cramp in consciousness occurs. As Jung says, we experience a “a poverty of ideas,” as we wait for some fresh ideas to come through again. This is when we need to let go and let things happen or emerge naturally. 

Comparison Table

Jungian Concepts	Eastern Esoteric Concepts
Active Imagination	Geschehen Lassen, Wu Wei
Ego and Consciousness	Sattva
Psychic Energy	Rajas
Unconscious	Tamas
Transcendent Function	Symbolic Life

Conclusion

Studying the integration of Jungian psychology and Eastern esoteric concepts offers several benefits:

1. Enhanced Self-Understanding: Exploring the unconscious mind through active imagination fosters profound personal insight.
2. Cultural Balance: Bridging Western and Eastern philosophies promotes a holistic approach to mental and spiritual well-being.
3. Practical Application: Techniques like Geschehen Lassen and Wu Wei provide practical methods for achieving inner harmony and wholeness.

By letting go and allowing the unconscious to emerge, we embark on a transformative journey toward self-discovery and balance.

References

Chayban, C. (2019, April). The Chakras Module 9_Aura_PDF.
Franz, M.-L. von. (1993). Psychotherapy. Boston: Shambhala.
Hannah, B. (2000). The inner journey. Toronto, Ont.: Inner City.
Jung, C. G., & Chodorow, J. (1997). Jung on active imagination. Princeton, NJ: Princeton University Press.
Stein, M., & Brutsche, P. (n.d.). Jungian Clinical Practice: Active Imagination. Asheville, North Carolina.

Additional optional resources:

• von Franz, M.-L. (2001). On Active Imagination. In Psychotherapy. Boston: Shambhala.
• Hannah, B. (2000). On Active Imagination. In The Inner Journey. Toronto: Inner City Books.