The mutating preconscious archetype in present-day ecological conditions

Competition is an important force behind evolution in present-day ecological conditions, its intensity varying according to the organisms' expectations vis-à-vis resources available. On the other hand, the role of mutation in the evolutionary process can hardly be underestimated: Leading to the change of the preconsciously functioning archetype, mutation makes it impossible for the ego to realize its image. This is a consequence of the clash between the mutated, preconsciously functioning archetype and the system of ethical and moral norms functioning in the collective superego of a given population group. The type of mutation that results from the accelerated pace of evolution can be viewed as a continuity in the development of an organism's behavior. The preconsciously functioning archetype, resulting from these mutations, contains impulses and predispositions that differ markedly from the impulses and predispositions functioning in the genetically determined "pattern of behavior." In a situation where anxiety results from the inhibition of impulses and dispositions, hostility reactions are likely to occur. In its turn, reactive hostility can induce anxiety, thus creating a reaction cycle. Underlying this mechanism is the mutated, preconsciously functioning archetype, which itself is a result of the development of civilization in our contemporary world.     

The scapegoat — or the one that got away

The scapegoat is the focus of projections. It may be an individual or a group, an obvious misfit or a concealed one, a temporary phenomenon or a permanent lifestyle (adopted willingly or unwillingly). The scapegoat makes it possible for man to live at peace with God, himself or his society by acting as symbolic recipient of qualities which man is unwilling to recognise in himself. The scapegoater by his treatment tries to reduce the scapegoat into something not human; for this reason a scapegoat which shows only small divergences from the norm evokes particular hostility. The individual scapegoat in a small group may accept his role fairly happily, but group scapegoats find few compensations. A variety of defence mechanisms will be adopted in these circumstances, but generally mature adjustment is impossible. The scientific and artistic achievements of scapegoats in the past have helped to liberalise society and extend the range of our compassion. So perhaps a society without scapegoats would lose its capacity for moral growth.     

Art within analysis: scapegoat, transference and transformation

Through clinical example and pictorial illustration, the author examines ways in which art offers a particular means of psychological transformation in states which may otherwise be in expressable. A transference to the art work itself is proposed. It is submitted that, mediated within the transference/ countertransference dynamic, this 'scapegoat transference' facilitates a particular process of psychological differentiation. The aesthetic qualities of art presented within analysis will resonate with other countertransference affects. Clinical material demonstrates how observation of this--aesthetic countertransference--leads to a distinction between the 'diagrammatic' and the 'embodied image. The process of integration of shadow material is furthered by the temporary safe-keeping of the art work by the analyst.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

Binding legacies: ancestor,archetype and Other

This article discusses the multicultural interconnection between Jungian analysts’ training and Africanist training candidates. The importance of ancestral lineage and archetypal influences in the clinical setting are explored for better understanding of issues related to the transference and therapeutic interventions. A discussion of racial relations and racism is addressed as a frequently missing element in the psychoanalytical training of future Jungian analysts.     

The developmental/emergent model of archetype, its implications and its application to shamanism

This paper addresses the ongoing debate in the JAP to do with archetype theory and supports an emergent/developmental model which sees archetypal imagery as an emergent phenomenon arising out of neural bio-structures laid down in early infant life as a result of developmental experience. This model is supported by the current findings of those developmental biologists who adhere to Developmental Systems Theory. The themes of Developmental Systems Theory are examined and corroborative parallels are drawn with the model. A number of implications follows: the model has substantial explanatory power and leads to a new perspective on innatism; it implies an archetype-environment nexus; it collapses the nature-nurture debate in relation to archetype theory; it collapses the 'sacred heritage' approach to archetypes and it removes the conceptual division between the collective and personal unconscious. This developmental/emergent perspective is then applied to the shaman archetype, using ethnographic records of the Sakha (Yakut) Siberian tribe. The material supports the hypothesis that the shamanic complex is laid down in early infancy by a combination of events which cause emotional ruptures in the mother-infant dyad. Siberian shamanism is then understood to arise out of developmental experience and not from the constellation of an autochthonous archetype.     

The analytic initiation: the effect of the archetype of initiation on the personal unconscious

The author proposes the term 'analytic initiation1' to describe a rite of passage from childhood to adult life effected by psychotherapy. He suggests this passage is based upon a personal regression within the embrace of an archetypal symbolic process. Archetypal symbols orientate the analysand towards the transformative potential of a regressive experience. They also contain him as he separates from parental complexes and tolerates their dissolution. The analysand's growth depends on his submitting to an intrapsychic and interpersonal experience of the initiatory process with its attending regression. Correspondingly, it relies on the analyst being available for both the personal and impersonal transference/countertransference interaction. Over time, the analysand's participation in this process brings his ego in greater relationship to the Self.
The most important outcome of a successfully constellated analytic initiation is not the dissolution of a group of complexes. Rather, it is the establishment of a symbolic process that allows the individual to continue to evolve. The author supports his findings with a critical review of Jung's writings on initiation and additional case material.     

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.     

Initiation in hermeneutics: An illustration through the mother-and-daughter archetype

Part of this work was presented to the Canadian Association for Hermeneutics and Post-modern Thought in Winnipeg, Canada, 1986.