Dane Rudhyar - How You Can Create Your Own Security.pdf - adios39

PART ONE

Why We Feel Insecure

Security is on nearly everyone's mind these days. Everywhere the cry is being heard:

Give us security! Yet mankind has never before had even a fraction of the power it now has

to provide security for its individuals. It seems though, that just as security can be assured

for human beings, the greatest sense of insecurity and profound anxiety prevail. This is a

paradoxical situation; but such paradoxes, such seeming absurdities, arise in human's life

when we has evolved to the point where we realizes that one must become more deeply

aware of something that is very fundamental to him; one must face some basic life-situation

in a new way; one must outgrow a superficial attitude and develop a new facet of his

personality.

Every living organism seeks security, for our world is one of sharp competition, of struggle

to obtain what we call "the necessities of life." But what are these necessities of life?

Food, shelter, clothing are necessary for the maintenance of life. In every age man has

sought, by means fair or foul, to obtain these three things yet, obviously, these are not

sufficient to give most human beings a sense of security. They do not calm his anxiety.

Today all human beings could have sufficient food, shelter and clothing, if . . . and there is

an "if"! And it is this "if" that tells the deeper story. Mankind possesses enough productive

power to provide all men with the primary necessities, but the way we use this power is

ineffectual. What we produces is not produced so that it can fill the primary needs of all men

because as soon as the strictly biological and minimum need for food, shelter and clothing is

satisfied, other "needs" take shape within us. Not only does one want more food, better

shelter and more refined clothing, one craves psychological and social security . Our

ego has to feel as secure as our body or else another kind of anxiety may develop and

torture us. And it is in order to try to overcome this "higher" form of insecurity and anxiety

that we makes it nearly impossible for many other human beings to obtain life's bare

necessities.

Thousands of billions of dollars have been spent by mankind for war, protection from war,

and the results of war in the last fifty years. Nations did not and do not feel secure; their

collective ego did not feel secure. Individuals in every country, though of wealthy privileged

families, did not feel secure; their egos did not! Many children in good, well-to-do families

often feel as psychologically insecure as half-starving children in the slums. Psychiatrists

and psycho-analysts can earn fortunes trying to calm the insecurity and anxieties of their

rich clients or patients, children, as well as grown-ups. In every country the demand for

"social security" is growing; but this kind of social security is needed because of modern

man's increased psychological insecurity. If Hitler, and those who rushed eagerly to his

side, had not felt so tragically insecure, as egos, millions of human beings would not have

died nor experienced the torment of sheer biological insecurity, starvation and depravity.

The need for security is indeed complex. The newborn child needs to feel secure at several

levels. He needs food, but he needs as much what we call rather vaguely "love." He needs

materials for his growth; but this growth must also take place in a fairly steady state of

relationship with other human beings , with his parents and his siblings (brothers and

sisters), with his comrades and his teachers, and indeed with his whole community. Later

on, he will also have to feel that the whole world and existence itself — particularly his own

existence — makes sense; and it makes sense to the degree he feels himself adequately

related to a world in which he can perceive order and some kind of purpose.

The problem of security is therefore basically a problem of human relationship. National and

social security begins in the individual; it begins in the state of relationship in which the

child grows. The child must feel vitally and warmly related to those human beings who

surround his growth; he must feel that this relationship is at least basically steady and

ordered — that it makes sense. These two kinds of feelings refer in astrology to Jupiter and

Saturn. They are interconnected, just as these two planets are. There must be relatedness

— Jupiter. This state of relatedness must manifest actually and concretely as a steady,

ordered, significant and purposive relationship — Saturn.

A study of what these planets mean from the psychological point of view can be of great

value to the astrologer aware of his responsibility to the client to whom he offers, directly or

indirectly, a form of psychological guidance whether the client likes to admit it or not. It is

therefore essential that the astrologer practicing his art understands the deeper

psychological aspects of the planetary tools he is using and does not contribute to the

insecurity of his client.

PART TWO

Relationship to Parents

The most basic fact of human life is that a male cell and a female cell must unite in

order to produce the organism of the future child. In the first stage of embryonic

development no sexual differentiation appears. The embryo has the potential to become

either a male or a female child. As sexual organs begin to appear, rudiments of organs of

both sexes are found. Then, normally, one set of organs — let us say, the male ones —

develop, and this development goes on after birth, culminating in puberty. The boy will be

able to play his male role in the process of life, reproduction.

This does not mean, however, that what constituted the female part of the embryo before

the embryo became defined sexually as a male child has utterly disappeared. All that was in

the original fecundated ovum which became this male child remains in the child's nature.

The female elements remain in a latent state, yet they are there in potentiality — and they

will, to some extent at least, be developed after birth producing "psychic structures" which

play a most important function in the psychological and social life of the growing child. The

male factors in the boy develop physiologically and are exteriorized in physical organs; but

the feminine components also seek adequate avenues of development in the interior realm

of the psychic nature of the boy.

The interior psychic process of growth is, however, far more complex than the exterior

maturation of the boy's sex organs. The development of the sex organs is pushed, as it

were, by the biological and instinctual drive of the human species seeking to reproduce itself

from generation to generation. But the "counter-sexual" elements in the boy's personality

can only mature normally, or at least primarily, through a close and steady psychological

relationship with his mother. The growth of these counter-sexual elements is not energized

by the evolutionary life-force. It depends essentially upon the personal relationship the boy

has with persons of the opposite sex, and upon the play of interior psychic energies

stimulated and oriented by these relationships. Every human being has a twofold life — an

exterior and social life in which he or she can act mainly on the basis of his or her sex;

and every individual has an interior and psychic life which is dominated (whether he is

aware of it or not) by the counter-sexual elements in his total person. The exterior and

social life develops, usually, under the relentless pressure of society — just as the

development of the sex organs is impelled by the biological drive of life. It must develop, or

else the person cannot exist at all. But the interior and psychic life may remain largely

latent and undeveloped; the bare facts of existence do not require it, yet if it is not

developed the personality can only be dull and animal-like or superficial and empty; or, if

the psychic nature develops under nearly unbearable, thwarting or perverting pressures the

personality tends to become neurotic or psychotic, and sooner or later the health of the

body itself is crucially affected.

The most important factor in this interior psychic nature is the imagination . Imagination is

to the psychic life what sex is to the outer physically-operating life. By imagination I mean

here the capacity to produce psychic and mental "images," to build a world of "fantasy" — in

the sense in which Carl Jung uses the word. This world can be rich and filled with creative

potency; it can also be twisted and somber, depressed and ugly or even monstrous. In and

through this inner world the counter-sexual nature of the individual seeks to project itself.

In the boy, it will be the latent feminine part of his original bi-polar, male-female, organism

which will operate. It operates as what Jung has called the " anima ". In the girl, it is her

latent masculinity which will be active; her " animus ".

The anima of the boy develops first of all under the stimulation of his relationship with his

mother. The animus of the girl is colored from the beginning by the character of her

relationship with her father. Later, some other woman (often an older sister) may substitute

herself to the boy's mother, as the most important factor in the building of the boy's psychic

structures — his anima. Likewise if the relationship of a girl to her father is ineffectual or

negated by some outer circumstances (divorce, death, etc.) another "paternal" person (or

an older brother) may take the place of the father. In any case it is through his or her

relationship to a parent of opposite sex (or an individual substituting for this parent) that

the boy or the girl will develop the inner psychic part of his nature, and the imagination

which is the very "blood-stream" of this psychic nature.

Our psychic nature operates through the production of images. Some of these have only a

strictly personal meaning and validity. Others, particularly in the case of truly "creative"

individuals, are projected into the collective life of the community; they may be embodied in

works of art, scientific theories, or philosophical and religious systems. Indeed, what we call

"culture" is the gradual accumulation and synthesis of all the images, ideals, visions and

dreams which have been produced and expressed by individuals, and which the community

in which these individuals lived had found collectively meaningful. Culture is thus essentially

the product of the counter-sexual nature of human beings and is born out of the operation

of those human energies which were not required to deal with the practical physical

necessities of man's outer living. It is born out of the physically and sexually unexpressed

part of man's total bi-polar nature from the interior and psychic femininity of men and the

interior and psychic masculinity of women. It is born of human imagination. And the

character, intensity and quality of this imagination is conditioned by the nature and

significance of the relationships between men and women.

Dane Rudhyar - How You Can Create Your Own Security.pdf

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