Just about all of us talk about the subconscious as if it were familiar territory. By definition, the subconscious, assuming there really is such a thing, is precisely what we are not familiar with, what we don’t know about ourselves.
Pop psychologists, and real psychologists for that matter, along with those of us committed to the spiritual journey, think that it is better to know more about ourselves rather than less. Exploring the unknown may be an exciting challenge at times but it is also threatening. Much talk about the subconscious that has floated around since Freud took up his pen gives the impression that the subconscious is full of horrible monsters and some of them are us. In the simple story Where the Wild Things Are Maurice Sendak shows us what great friends the inner monsters can be if we get to know them.
René Girard has given us a whole new dimension to explore in the subconscious by suggesting that it is primarily mimetic desire that we find there. (See Human See, Human Want) Mimetic desire, the desire of others that has infiltrated us since birth, gets under our skin and deep into our hearts. Hence the importance of the desires we surround small children with to absorb. What keeps mimetic desire in our subconscious is our defiant pig-headed conviction that our desires belong to each of us alone and to nobody else. The stronger this sort of conviction, the more likely the desire is entangled in serious rivalry with somebody else; maybe a lot of somebodies. Somehow, we feel threatened at the idea that our desires are intertwined with the desires of everybody else and we push them away, only to have them manipulate us at very deep levels.
The “wild things” within may not be so much are own personal monsters but the monsters that grow out of the mimetic desires between us. The monster isn’t me, it’s us. These wild things can also be the source of great opportunities for personal and spiritual growth if we get to know them. The web of mimetic desire is not, in the hands of God, elaborate chains to imprison us but links to connect us. That is, mimetic desire is the gravitational field among persons pulls us into relationship with each other. The more we are aware of this field, the more freedom we have to live in it with friendship and sharing instead of hate and rivalry.
Self-examination is a time-honored practice for spiritual growth in all religious traditions. Unfortunately, when this practice is centered on the self, it inevitably creates some distortion because it keeps mimetic desire in the subconscious. It isn’t so much our selves that need examination as it is our relationships. The individual self can look just fine right when relationships are destroying the web of our interrelated desires.
Girard tends to examine mimetic desire in the present tense, and there is always much going on with our interrelated desires in every moment. However, as Per Grande pointed out in his fine book Mimesis and Desire, we go through life interacting with the desires of others in our past just as much, if not more, than those in the present. So it is that we have to increase our conscious awareness of our past as well as the present.
So much attention has been paid to monstrous wild things in the human subconscious that we don’t realize that deeper in the subconscious that any wild desires flaring up between us and other people both in rivalry and ecstatic love and friendship is God’s desire. No matter how entangled our mimetic desires with other people, God holds all of the links in unconditional love, all the while calling each of us to open our outer and inner eyes to see how wild divine love is.