The fact of something being unknown is not the singular essential quality to the force of the thing. What is unarticulated is not in the unconscious (internal realm, per Jung) nor what is not known in the world (external realm, per Jung), but rather what is rationally present within the object.
Force is present despite consciousness’ second reflection upon it, and because force is not a simple matter of consciousness and unconsciousness of the thing, the simple speaking within analysis is not the act to end all acts. However, the second reflection upon the force can give it further definition such as in psychoanalysis, and thus create positive spoken (articulated) content out of negative unspoken (unarticulated) content, creating an adjustment in the actual forces in the world, but this is different than the conscious and the unconscious in that it takes into account essential rational forces within the object.
What is unarticulated we can know as “Will,” or negative force, and what is articulated we can know as “Demand,” or positive force.
In other words, things contain rationally knowable forces within them despite their appearance and disappearance from consciousness in the mode of a time-transcendental being rather than a single moment of time. However, through a single moment of time, forces can be articulated and become actual within the world in a new way which differs from its identity within objects or institutions in the world. Thus, becoming the opposite of time-transcendental: historical-actual.
What this Hegelian perspective adds to the psychoanalytic notion of the unconscious and the conscious are the properties of being which are not within a specific moment of time, but none the less are rationally present within consciousness.
For instance, maybe one hopes to be promoted at work. Whether one knows or does not know, or half knows that this will give them more control of their work environment, it is not essential. What is essential is the presence of control within the work environment when one is promoted, this is what I call “Pure Unconscious Rational Force” in the latter chapters of “The Ego And Its Hyperstate: The Dialectical Dream Theory Of Self-Interest.”
Self-Interest being the ground of being points to the changing of the forces in the world, psychically, and materially. It escapes the idealism of Jung, and brings into light the dreams within reality.