Four Archetypes by Hull R. F.C. Jung C. G. Shamdasani Sonu

Author:Hull, R. F.C., Jung, C. G., Shamdasani, Sonu
Language: eng
Format: epub, mobi
Publisher: Princeton University Press
Published: 2011-03-25T16:00:00+00:00

II. SELF-REPRESENTATION OF THE SPIRIT IN DREAMS

396

The psychic manifestations of the spirit indicate at once that they are of an archetypal nature—in other words, the phenomenon we call spirit depends on the existence of an autonomous primordial image which is universally present in the preconscious makeup of the human psyche. As usual, I first came up against this problem when investigating the dreams of my patients. It struck me that a certain kind of father-complex has a “spiritual” character, so to speak, in the sense that the father-image gives rise to statements, actions, tendencies, impulses, opinions, etc., to which one could hardly deny the attribute “spiritual.” In men, a positive father-complex very often produces a certain credulity with regard to authority and a distinct willingness to bow down before all spiritual dogmas and values; while in women, it induces the liveliest spiritual aspirations and interests. In dreams, it is always the father-figure from whom the decisive convictions, prohibitions, and wise counsels emanate. The invisibility of this source is frequently emphasized by the fact that it consists simply of an authoritative voice which passes final judgments.7 Mostly, therefore, it is the figure of a “wise old man” who symbolizes the spiritual factor. Sometimes the part is played by a “real” spirit, namely the ghost of one dead, or, more rarely, by grotesque gnomelike figures or talking animals. The dwarf forms are found, at least in my experience, mainly in women; hence it seems to me logical that in Ernst Barlach’s play Der tote Tag (1912), the gnomelike figure of Steissbart (“Rumpbeard”) is associated with the mother, just as Bes is associated with the mother-goddess at Karnak. In both sexes the spirit can also take the form of a boy or a youth. In women he corresponds to the so-called “positive” animus who indicates the possibility of conscious spiritual effort. In men his meaning is not so simple. He can be positive, in which case he signifies the “higher” personality, the self or filius regius as conceived by the alchemists.8 But he can also be negative, and then he signifies the infantile shadow.9 In both cases the boy means some form of spirit.10 Graybeard and boy belong together. The pair of them play a considerable role in alchemy as symbols of Mercurius.

397

It can never be established with one-hundred-per-cent certainty whether the spirit-figures in dreams are morally good. Very often they show all the signs of duplicity, if not of outright malice. I must emphasize, however, that the grand plan on which the unconscious life of the psyche is constructed is so inaccessible to our understanding that we can never know what evil may not be necessary in order to produce good by enantiodromia, and what good may very possibly lead to evil. Sometimes the probate spiritus recommended by John cannot, with the best will in the world, be anything other than a cautious and patient waiting to see how things will finally turn out.

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The figure of the wise old man can appear

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