The Akashic Field and Archetypal Occupations: Transforming Human Potential Through Doing and Being

The global crisis is heralding change within collective consciousness and humanity will be challenged to transform behaviors to co-create a sustainable future. Ervin Laszlo's Akashic Field could inspire such an archetypal shift, as exemplified in C.G. Jung's individuation process. Jung's encounters with the archetypes from the collective unconscious led him to connect deeply with Akashic experiences, which resulted in him expressing his human potential through renewed ways of doing and being. Humanity has an opportunity to develop and integrate transpersonal consciousness through engaging archetypal and Akashic experiences, which could inspire collective action for the co-creation of an improved future.     

Jung's concept of the archetype: An existential phenomenological reflection

Abstract

The concept of the archetype became the central focus of Jung's analytic psychology. This paper will present some phenomenological reflections on this concept. It will first reason that the archetype is not a phenomenologically acceptable concept by drawing upon the absolutely unconscious nature of the archetypes, their independence from the individual's intentionaliry, and their separateness from Dasein. The paper will then argue that what Jung refers to as “archetypal” images, ideas, and experiences do have phenomenological value. As data pursuant to a phenomenological analysis, they may lead to a better understanding of those psychological experiences that may be common to all of humanity.     

A reappraisal of classical archetype theory and its implications for theory and practice

Abstract: This paper begins with an overview of contemporary approaches to archetype theory and notes the radical nature of certain deductions. Some argue that there is no ‘archetype‐as‐such’ as a pre‐existing entity at the core of a complex driving its formation whilst the findings of current neuroscience are calling into question one very thing on which the classical theory is built – innatism. Knox's argument for image schemas raises the question as to the extent to which archetypes can be conceived in any preformationist sense. The question is then posed – to what extent can Jung's classical theory of archetypes be read in light of these current models? The case examples Jung uses to evidence the existence of archetypes, his explications of synchronicity and his own Philemon experience are then reappraised. The conclusion is drawn that it is difficult to evidence the existence of autonomous archetypes unrelated to personal affective experience. Not only would this be expected by emergent/developmental models of archetype but it can explain many of Jung's disjunctive statements about archetype constellation; the difficulties in separating personal and collective psychic content and Jung's apparent Lamarckianism. The implications of these models for theory, clinical practice and analyst training are then offered for discussion.     

Society,spirit & ritual Morphic resonance and the collective unconscious part II

Rupert Sheldrake i s a theoretical biologist whose book, A New Science of Life: The Hypothesis of Formative Causation, continues to evoke a storm of controversy. Following i s the second i n a series of articles wherein Sheldrake presents his ideas for amplifying Jung's concept of the collective unconscious and archetypal psychology. He concluded his first article with these words:

The approach I am putting forward is very similar to Jung's idea of the collective unconscious. The main difference i s that Jung's idea was applied primarily to human experience and human collective memory. What I am suggesting i s that a very similar principle operates throughout the entire universe, not just in human beings. If the kind of radical paradigm shift I am talking about goes on within biology - if the hypothesis of morphic resonance i s even approximately correct - then Jung's idea of the collective unconscious would become a mainstream idea. Morphogenic fields and the concept of the collective unconscious would completely change the context of modern psychology.     

Letters

Disagreeing with Jung's emphasis on his work as empirical, the author points to the concept of the archetypes, themselves unobservable, unknowable and universal, as theoretical entities. Comparing analytical psychology and psychoanalysis, he sees the latter as dualistic, because of its dependence on biological concepts, as was the vision of the universe before Newton. Analytical Psychology is therefore the “youngest” science, comparable to modern physics. (pp. 10-11)     

Dreams of Life and Death

This article examines the personal and archetypal aspects of images from six dreams that occurred during the illness and after the death of the dreamer's sister. It connects the dream images to the unresolved issues in the relationship between siblings and to the dreamer's own reflections on typology. It also explores the larger questions concerning the psychological process of grief, the common occurrence of synchronistic events related to death and loss, and includes Jung's comments on life and death. Finally, the article suggests solutions to our very human fears of death and encourages the development of our capacity to discover a personal mythology, a working sacred story, of “the beyond” or “life” after death.     

Queer Persona and the Gay Gaze in Brokeback Mountain: Story and Film

Using Jungian and queer theory, this article examines the queer personas of Ennis and Jack, whose queer archetypes fit into a context that had not generally been thought to contain those archetypes. For perhaps the first time a major motion picture appealed to and depicted what Steven Drukman calls the “gay gaze.” Ennis and Jack conform to socially constructed gender roles (as “masculine,” married men), but they are essentially gay. The queer archetype they fit is that of likes: the double of Plato's Symposium, yet both are bereft of gay icons and supportive archetypal stories. Before Brokeback Mountain, never had a mainstream motion picture with such wide appeal directed gay men's attention to the frank love, and lovemaking, of two such nonstereotypically gay and attractive young men. When they first look each other over outside Joe Aguirre's office, Ennis and Jack are unknowingly objects of each other's gay gaze. As gazers, gay men can appreciate these two young men for who they are, not for whom we'd like them to be, as is the case in other mainstream movies. For once we and our sympathetic heterosexual sisters are bearers of the look. To gaze at images that reflect our “inner selves” is a powerful and profound experience, all the more so for its rarity among gay male viewers.     

Jung's “Multicolored Arabesques”: Their Renderings and Intentions in the Pictorial Vocabulary of The Red Book

Paintings say more than what they seemingly show. Jung's pictorial vocabulary as a painter and illustrator is not gratuitous and deserves close study. At first Jung tried various styles, naïve or academic. Then he developed “multicolored arabesques” quite extensively, obviously enjoying drawing and painting virtuoso variations on the theme. These beautiful artistic forms can possibly be analyzed as pictorial representations of the unconscious, of the archetypes and their ever-flowing energies. For such vivid subjects that are impossible to describe or portray in either words or images, Jung, in his precious Red Book, has achieved a creation, by pencil and brush, of a superb array of “good-enough” renderings in images of their psychological reality.     

Self objects and development: Infant states of mind in an adolescent girl

In the context of Fordham's model of the deintegrating-reintegrating self, the paper discusses the total quality of the baby's earliest deintegrations and the nature of what Fordham terms the self object. The use of the term ‘whole object’ in Klein's and Fordham's terminology is explored and the self object is placed in the context of Jung's construct of the self and the archetypes. The paper illustrates how residues of the self object permeated a rule-making defensive structure in a 14-year-old girl and how the therapy provided an opportunity for the defence to loosen and for elements that had been locked, as potentials, in a ‘bump car’ self object, to unfold and develop. These elements included the possibility of enjoying the feminine qualities of being a girl and exploration of the mother-infant couple and its confusions in her inner world. In addition, they included getting in touch with an infant, vulnerable part of her personality and modifying a habitual defence which was to take refuge in projective identification with an aggressive, omnipotent phantasied brother. Another important element unfolded through the separation of herself from the idealized, precept-daughter in her mother's mind. A fixed projective identification with a self object became more flexible as the object was explored and developed, and its archetypal absoluteness modified, in the therapeutic relationship.     

The empiricist as rebel: Jung,Freud, and the burdens of discipleship

However little they share in common, both Freudian and Jungian commentators have long agreed that Jung's theoretical development in the years following his psychoanalytic affiliation prompted an open “split” with Freud and the psychoanalytic movement. Careful examination of Jung's principal “rebel” works does not sustain this thesis, however, but rather indicates Jung's honest belief that his limited appropriation of certain psychoanalytic mechanisms and attendant theoretical modifications constituted full-fledged loyalty to psychoanalysis as he understood it. This perception receives significant support from the Freud-Jung correspondence which reveals Jung openly articulating the ground rules defining his loyalty to psychoanalysis as early as 1906, and Freud accepting, and even approving, his protégé's empirical reservations over the course of the next five years.     

An Empirical Analysis of the Efficacy of the Wisc in the Diagnosis of Organicity in Children of Normal Intelligence

The Jungian concepts of archetypes and psychic reality are utilized to explain the difference between illusory and real psychic phenomena. Myths are defined as unconscious projections of archetypal material upon the environment, which assume definitive shapes as objects or persons having an archaic character. Only by an analysis of the meaning and value of the various mythological heros, motifs, or ancient objects depicted in a myth can an approach be made in comprehending the original archetypes from which they emerged. The difficulty of applying external scientific criteria of validity and reliability to a psychic event is explored at some length. In accordance with Jungian theory, “mental illness” is described as a myth which tends to isolate the observer from the one observed in a significant manner. Another way of looking at the “mentally ill” person is offered in terms of a common bond of humanity that exists between that person and one that is labeled as “mentally healthy.”     

Constructing the collective unconscious

Abstract: Innovative attempts at collating Jungian analytical psychology with a range of ‘post‐modern’ theories have yielded significant results. This paper adopts an alternative strategy: a Lacanian vantage point on Jungian theory that eschews an attempt at reconciling Jung with post‐structuralism. A focused Lacanian gaze on Jung will establish an irreducible tension between Jung's view of archetypes as factors immanent to the psyche and a Lacanian critique that lays bare the contingent structures and mechanisms of their constitution, unveiling the supposed archetypes’a posteriori production through the efficacy of a discursive field. Theories of ideology developed in the wake of Lacan provide a powerful methodological tool allowing to bring this distinction into focus. An assembly of Lacan's fragmentary accounts of Jung will be supplemented with an approach to Jungian theory via ?i?ek's Lacan‐oriented theory of the signifying mechanism underpinning ‘ideology’. Accordingly, the Jungian archetype of the self, which is considered in some depth, can begin to be seen in a new light, namely as a ‘master signifier’, not only of Jung's academic edifice, but also —and initially—of the discursive strategies that establish his own subjectivity. A discussion of Jung's approach to mythology reveals how the ‘quilting point’ of his discourse comes to be coupled with a correlate in the Real, a non‐discursive ‘sublime object’ conferring upon archetypes their fascinating aura.     

Severe Mental Illness: A Bridge between Neurochemistry and the Collective Unconscious

This article builds a relationship between neurochemistry and Jung's a priori construct of the collective unconscious through an exploration of the psychotic delusions present in severe mental illness and the psychopharmacological drugs used to treat them. Jung's postulations of a collective unconscious were rooted in his clinical work with severely mentally ill patients, and he was aware, early on, that severe mental illness offered an example of the interplay between human biology and our psychological lives. Current post-Jungian discourse has moved away from addressing severe mental illness as a means of understanding the continued relevance of Jungian theory amidst advances in the fields of neuroscience. Narrative analysis of qualitative data on severe mental illness adds psychic dimension to medical research and offers evidence that the rise and fall of delusional content, replete with archetypal patterns of expression, are related to the presence or absence of psychopharmacological drugs used for the treatment of bipolar disorder.     

The controversy around the concept of archetypes

The paper reviews the course of the controversy surrounding Jung's theory of archetypes beginning in the mid 1990s and continuing to the present. Much of this controversy was concerned with the debate between the essentialism of the evolutionary position of Anthony Stevens as found in his 1983 book Archetypes: A Natural History of the Self, and the emergence model of the archetypes proposed in various publications by Hogenson, Knox and Merchant, among others. The paper then moves on to a consideration of more recent developments in theory, particularly as derived from an examination of the philosopher Gilles Deleuze, who introduces Bergson's somnambulistic unconscious into the discussion of Jung's theories. It is suggested that this largely unexamined influence on Jung may provide answers to some of the unanswered questions surrounding his theorizing. The paper concludes by suggesting that the notion of the somnambulistic unconscious may resemble Atmanspacher's argument for a dual‐aspect monism interpretation of Jung.     

Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

Archetypes as symbolic forms

In Jung's psychology, archetypes are biologically inherited supra-individual predispositions of the collective unconscious, and in this paper this controversial theory of archetypes is evaluated in the context of Ernst Cassirer's philosophy of symbolic forms. The main thesis of the author is that with the help of the Cassirerian approach, archetypes can be understood as culturally determined functionary forms organizing and structuring certain aspects of man's cultural activity, namely those predominantly non-cognitive (for example, emotional, numinous, pathological) mental aspects of human life, which remain more or less unarticulated due to their non-discursive nature. The revision the author is proposing revolves around the notion that the archetypal theory can be removed from the rather unfruitful discourse on the genetic inheritance of archetypes. When archetypes are seen as symbolic forms, Jung's theory is in a position to make a potentially valuable contribution to hermeneutical and cultural studies, as archetypes function in this new context as active constituents of human experiences, which give these experiences a non-discursive, symbolic form. Thereby, archetypes can become accessible to historical and cultural analyses, and hermeneutical inquiry into the manifold symbolism of mental (including unconscious) phenomena can be enriched.     

Archetypes as action patterns1

Abstract: The discovery of mirror neurons by researchers at the University of Parma promises to radically alter our understanding of fundamental cognitive and affective states. This paper explores the relationship of mirror neurons to Jung's theory of archetypes and proposes that archetypes may be viewed as elementary action patterns. The paper begins with a review of a proposed interpretation of the fainting spells of S. Freud in his relationship with Jung as an example of an action pattern that also defines an archetypal image. The challenge that mirror neurons present to traditional views in analytical psychology and psychoanalysis, however, is that they operate without recourse to a cognitive processing element. This is a position that is gaining increasing acceptance in other fields as well. The paper therefore reviews the most recent claims made by the Boston Process of Change Study Group as well as conclusions drawn from dynamic systems views of development and theoretical robotics to underline the conclusion that unconscious agency is not a requirement for coherent action. It concludes with the suggestion that this entire body of research may lead to the conclusion that the dynamic unconscious is an unnecessary hypothesis in psychoanalysis and analytical psychology.