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Caryll Houselander, Guilt, Sheed and Ward, New York, 1951

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Caryll Houselander, Guilt, Sheed and Ward, New York, 1951 !Caryll Houselander, Guilt, Sheed and Ward, New York, 1951. ! COPYRIGHT, 1951, BY SHEED & WARD, INC. Irnprimatur Reverend Michael P. Noonan, SM. Diocesan Censor Richard J. Gushing Archbishop of Boston Nihil Obstat Date: June 15, 1951 The Nihil Obstat and the Imprimatur are ecclesiastical declarations that a publication is free of doctrinal or moral error, not a statement of the positive worth, nor an implication that the contents have the Archbishop’s approval or recommendation. !Introduction CONTENTS Part One: THE SENSE OF GUILT AND THE REALITY 1. SOME PECULIARITIES OF THE GUILT FEELING 2. THE REALITY OF GUILT 3. RELIGIONS OF ESCAPE 4. MECHANISMS OF ESCAPE 5. THE HOMING TOAD 6. CONFESSION Part Two: GUILT, SUFFERING, AND CHRIST 7. CHRIST AND GUILT 8. THE REAL REPRESSION 9. THE HUMAN DESTINY 10. GUILT AND SUFFERING 11. FRUSTRATION 12. ACCEPTANCE 13. THE CAPACITY FOR LOVE 14. CHILD, MAN, SOUL Part Three: INTEGRITY 15. THE CHILD IN MAN 16. THE CHILD IN GOD 17. THE SON 18. THE MEASURE OF JOY Part Four: ILLUSTRATIONS IRMA GRESE LEOPOLD AND LOEB JOHN GEORGE HAIGH PETER KURTEN BENEDICT JOSEPH LABRE TERESA MARTIN HANS CHRISTIAN ANDERSEN FRANZ KAFKA BAINER MARIA RILKE RIMBAUD CHARLES BE FOUCAULD !Postscript ix. INTRODUCTION THE most striking characteristic of the age in which we are living is psychological suffering. Even against the background of unparalleled physical and material suffering, this psychological suffering stands out as vividly as scarlet stands out on a background of drabs and greys. The mental hospitals and psychiatry clinics are full to capacity and a steady stream of sufferers are making the waiting lists longer and longer; in England “borderline cases” have been told, in some instances, that they may have to go on waiting for eight years. An audience with the Pope or the King could hardly be more difficult to get than an appointment with a psychiatrist. There are, however, other places besides hospitals and clinics where one can at least be sure of examination and diagnosis from expert psychologists, though not always sure of the right treatment—the prisons and Borstals: but these too are filled to capacity with psychotics, neurotics, hysterics, schizoids and psychopathic personalities. The contrast between life inside a hospital or prison today and life in the world is not so great as might be supposed, perhaps the greatest difference being that inside the institutions it is more regular and more disciplined, and that among all the emotionally and mentally disturbed people there are a few, sane or very nearly sane, trying to help the sufferers. Outside, there are just as many insane, psychotic and neurotic people, just as many borderline cases, just as many people who are their own torment; but there is no regularity, no order or discipline that they accept, and in most cases no one to help them. There is one form of psychological suffering for which there is as yet no medical term and no admission to hospital or clinic— x] usually, but not always, the sufferers even keep out of prison. I have named this ego-neurosis. Ego-neurosis is a disease of the soul, a spiritual rather than a psychological ailment. It consists in a thrusting forward of the self; it may take the form of self- analysis, self-defense, self-obsession, self-aggrandizement, humiliation in being self, self- frustration or countless others, but it is grounded in self-love. For the most part, ego-neurotics do not go to extremes, they are not listed among the abnormal. Their condition is a condition of spiritual weakness, it is largely because their souls and their minds are half-starved that they are ill in this way at all. Usually they are people who suffer consciously merely from a vague and persistent unhappiness, an inexplicable sense of guilt about everything they do or don’t do, a shrinking from effort, especially mental effort, a certain sense of frustration and a hidden stirring of shame because they feel inadequate before life—they suffer continually from embarrassment, very often from boredom —which is inability to respond to stimulus—and always from anxiety in some form or other. Their tragedy is less that they are most of the time unhappy, than that they have lost the capacity for ever being really happy at all. Of such people, the greatest of all the psychologists, C. G. Jung, wrote: “About a third of all cases are suffering from no clinically definable neurosis but from the senselessness and emptiness of their lives.” (C. C. Jung, Modem Man in Search of a Soul (New York: Harcourt, Brace). It is of ego-neurotics that this book has been written. The depressing condition of mankind I have just described is not wholly depressing. Indeed, in the psychological suffering of modern man, I see the first great beam of hope for human beings. Pain is a merciful thing when it comes as a warning that there is something wrong with the body; it is intended to warn the sufferer of some invisible disease, so that it can be diagnosed and cured before it kills him; and in most cases, when one is wise enough to do something about it at once, at the very first stab of pain, the result will be restoration to health and the capacity to enjoy the life that has been saved. Xi] Now mankind has for at least three hundred years been suffering from a deadly disease, materialism. A body must become ill if only some parts of it are used for the functions they are there for. If a man decided never to use his legs, they would atrophy and he would begin to feel the effects in other parts of his body too, and if he did at last attempt even to walk across the room, he would break down. To refuse to use vital organs causes fatal disease. For several hundreds of years, the majority of mankind in England and America have ceased to exercise the spiritual part of their nature. Human nature is soul and body—men have treated it as if it were only body. They have not allowed their souls to function at all. In a vast number of cases they have not allowed even their minds to function, and besides having a disease of the soul, they have atrophy of the memory, understanding and the will. Wars, exploitation of labour, men turned to machines, over- industrialization, regimentation, destitution, totalitarianism, are not the cause of man’s psychological disorder, they are the result of it. All these things have happened and could only have happened because the majority of men ceased long ago to use these three powers of the soul, memory, understanding and will The psychological suffering of our generation means that the disease in man’s soul is at last giving him pain; it proves that he really has a soul, for had it been possible for men to adjust themselves without its effects to the wholly material world they have built for themselves, one might be excused for questioning whether a creature who could so adjust himself really possessed an immortal spirit. We might be forgiven for thinking that after all man is not made of soul and body, but of animal and machinery, that he does not need love, or beauty, or poetry, or art, or peace of mind; certainly he does not need to adore. All that he needs is material bread, sexual intercourse, oiling from time to time, and a tightening up of the screws which are so conspicuously loose. But man has not been able to adjust himself, the pain of his xii] soul’s disease is being felt by nearly everyone, and in many cases it has become unbearable. The insane, the psychotics, the neurotics are serving a tremendous purpose—they have revealed the disease in unmistakable terms, and they have forced the enquiry, so long needed, into the nature of man, We have realized that, just as surgeons could not operate before they knew the anatomy of the body, a doctor nowadays cannot treat a patient at all, unless he knows how the whole man is made and functions. Above all he must know what a man is. The enquiry has begun, and gradually scientific research is pointing to mysteries beyond its own scope, the great ones among the doctors are beginning to make their researches on their knees. All this is matter for thanksgiving. But the vast multitudes of ego-neurotics, whose suffering, though real and persistent, has not yet become unbearable, have a huge part to fulfill in this enquiry into the nature of man. They should not accept the ache of self, like people who let their teeth ache until the nerves are exposed because they are afraid of the dentist. But many do, they accept their own impotence and mediocrity, their distress and boredom, they resign themselves to it. This is very near despair. But just as chronic invalids sometimes find it impossible to believe that they can ever be cured, ego-neurotics often find it impossible to realize that they can be happy, that they can have a zest for life, know the fullness of joy, and even add to the sum total of life-giving love in the world themselves. The ego-neurotic is usually lonely, he finds it difficult to explain his unhappiness; when put into words it sounds trivial, he finds it difficult to find a sympathetic listener, or one who could help even if he did listen. As for professional help, the experts have not time enough to give to all the insane; they have no time at all for the officially sane, however mad they may be.
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