Mother World: splitting, integration & evolution in the mother archetype

Whore of Babylon, Russian engraving, 19th Century, US Public Domain
Whore of Babylon, Russian engraving, 19th Century, US Public Domain

Recently, I have been writing on the aims and instincts of the human soul. Carl Jung speaks of the human soul’s “longing to attain rebirth through a return to the womb, and to become immortal like the sun” (CW5, para. 312). In biblical terms, rebirth is associated with entrance into Jerusalem. Jerusalem is the holy city, an image of the divine mother.

Jung says, “the Old Testament treats the cities of Jerusalem, Babylon, etc. just as if they were women” (para 303). While Jerusalem is an image of the holy mother, Babylon is the unholy mother. In Jung’s words: “Babylon is the symbol of the Terrible Mother” (Jung, para 315). In Revelation 17 it is written:

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Path of Soul

The word ‘psychology’ is rooted in the word psyche. Psyche is from Greek psykhe “the soul, mind, spirit; breath.” It is unfortunate that the field of psychology has moved away from its glorious roots, loosing contact with the soul. Depth psychologist, James Hillman understand this. He calls on us to “speak for the soul” (p. 161). In doing so he is aware of the difficulty of such a tasks.

According to Hillman, psychopathology rejects the soul and the soul’s language, “calling it pejorative names” (p.161). In Myth of Analysis, James Hillman says that “Freud’s Psychology, and Jung’s, and analysis itself all arise from the ontological ground of pathological imagination” (1972, p. 172). How can psychology speak for the soul if the soul’s language is seen as pathological?

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The Gift of Love

Gentile Da Fabriano- The Annunciation- circa 1425, currently at held at the Pinacoteca Vaticana, via wikimedia US public domain.
Gentile Da Fabriano- The Annunciation- circa 1425, currently at held at the Pinacoteca Vaticana, via wikimedia US public domain.

Life energy moves through all living things. A seed sprouts, growing and becoming a tree, blossoming and bearing fruit. As long as the tree is healthy and without disease its life energy will follow a path. This is not a scientific declaration, but a poetic one: energy creates transformations in form.

In human terms, we call this energy ‘libido.’ The potential transformations of our energy are shaped by ‘libidinal’ desire: our instincts animate us, drive us. Our desire moves us to seek an object; in pure form libido moves us to seek out an other, not as object but subject.

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Heaven above, Heaven below: what the soul foretells

“Everything psychic has a lower and a higher meaning, as in the profound saying of late classical mysticism: ‘Heaven above, Heaven below, stars above, stars below, all that is above also is below, know this and rejoice.’ Here we lay our finger on the secret symbolical significance of everything psychic.” (CW 5, para 77)

In the above passage, Jung is referencing a mystical text titled the Oedipus Aegyptiacus. Jung  borrows from this text to express the tension of opposites within psyche life. The psyche has an urge, aim, a desire: part an expression of base instinct and part spiritual instinct. Fantasy holds the potential to express both of these instinctual urges.

Jung explains his point of view: the [Freudian] “sexual problem” is “only one half of the meaning, and the lower half at that. The other half is ideal creation as a substitute for real creation.” (CW 5, para 77) Here, Jung recognizes the spiritual instincts of the soul. Such instincts modify base instinctual urges into the spiritual through the creation of spiritual symbols and ‘ideals.’ Through spiritual symbols the soul expresses a capacity to dialectically integrate the tension of opposites within the Self.

Jung goes on to say that such symbol creation may hold a ‘presentiment of the future,’ guiding the individual in the process of psychical transformation. Jung says:

“With personalities who are obviously capable of intellectual effort, the prospect of spiritual fruitfulness is something worthy of their highest aspirations, and for many people it is actually a vital necessity. This other side of the fantasy also explains the excitement, for we are concerned here with a thought that contains a presentiment of the future-one of those thoughts which, to quote Maeterlinck, spring from the “inconscient superieur,” (the higher unconscious) from the “prospective potency” of a subliminal synthesis.” (CW 5, para 78)

The ‘higher unconscious’ or soul’s imagination appears to hold the instinctual and creative ability to create a subliminal synthesis of opposites. Such a synthesis may offer ‘visionary clarity’ into the ‘hidden meaning’ of one’s life. Jung says:

“I have had occasion to observe, in the course of my daily professional work [that… ] a dream, often of visionary clarity, occurs about the time of the onset of the illness or shortly before, which imprints itself indelibly on the mind and, when analyzed, reveals to the patient a hidden meaning that anticipates the subsequent events of his life.” (CW 5, para 78)

Here, Jung is beginning to apprehend the teleological nature of psychic life. The soul expresses teleology within dreams, asserting ‘hidden meanings’, pointing to ‘the subsequent events of his life.’  In a footnote Jung goes into further detail:

“Just as memories that have long since fallen below the threshold are still accessible to the unconscious, so also are certain very fine subliminal combinations that point forward, and these are of the greatest significance for future events in so far as the latter are conditioned by our psychology. But no more than the science of history bothers itself with future combinations of events, which are rather the object of political science, can the forward-pointing psychological combinations be the object of analysis; they would be much more the object of a refined psychological syntheticism that knew how to follow the natural currents of libido. This we cannot do, or only badly; but it happens easily enough in the unconscious, and it seems as if from time to time, under certain conditions, important fragments of-this-work come to light, at least in dreams, thus accounting for the prophetic significance of dreams long claimed by superstition. Dreams are very often anticipations of future alterations of consciousness. (fn 18)

The soul creates symbols which are ‘forward-pointing psychological combinations’.’ Such symbols ‘follow the natural currents of libido.’  Dream symbols, guided by libido, may anticipate “future alterations of consciousness.”

Reference:

  1. Symbols of Transformation (Collected Works of C.G. Jung Vol.5): C. G. Jung, Gerhard Adler, R. F.C. Hull: Books.

Kamadeva: eros leads us

Madan-Bhasma (Shiva Turns to Ashes) 1890. US public domain via wikimedia
Madan-Bhasma (Shiva Turns Kama to Ashes) 1890. US public domain via wikimedia

Jung speaks of “Kama, the God of love”, as “a cosmogonic principle” [1] At the primordial level, Kama is a cosmic principle, as cosmic love. Kamadeva can also be an image of desire, as instinctual love.

In the image above, we see Kamadeva on the left, holding a bow and arrow. In this way he is similar to Eros: “Eros is usually depicted as a young winged boy, with his bow and arrows at the ready, to either shoot into the hearts of gods or mortals which would rouse them to desire” [2]

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