Polytheistic myth as psychology

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The idea of polytheistic myth as having psychological value is one theorem of archetypal psychology as defined by James Hillman, and explored in current Jungian mythology literature. According to proponents of this theory, polytheistic myths can provide psychological insight. [1]

Christine Downing recounts the Greek view of the gods as archetypes that affect everyone. In so being they are referred to "as theos, that is, as immortal, permanent, ineluctable aspects of the world". [2] Disputes among the Greek pantheon were frequent, yet, Downing emphasizes, no god of the Classical era ever denied the existence of another god. And she cautions us as humans that to deny even one of the pantheon diminishes the richness of individuals and of the world. [3]

For Carl Gustav Jung, the primary function of myth is psychological — to shed light on the workings of the unconscious. The cornerstone of his therapeutic approach is working with a patient’s dreams and fantasies. To be of help, then, it is imperative to have knowledge of the details of the patient’s life as well as knowledge of “…symbols, and therefore of mythology and the history of religions”. [4] Jung implies the diversity of psychic energies inhabiting the unconscious. He also cautions us to know these energies rather than force them into one’s shadow lest one’s “…moods, nervous states, and delusions make it clear in the most painful way that [one] is not the only master in his house…" [5]

Thomas Moore says of James Hillman’s teaching that he “portrays the psyche as inherently multiple”. [6] In Hillman’s archetypal/polytheistic view, the psyche or soul has many directions and sources of meaning—and this can feel like an ongoing state of conflict—a struggle with one’s daimons. According to Hillman, “polytheistic psychology can give sacred differentiation to our psychic turmoil…”. [7] Furthermore, Hillman states that, "The power of myth, its reality, resides precisely in its power to seize and influence psychic life. The Greeks knew this so well, and so they had no depth psychology and psychopathology such as we have. They had myths. And we have no myths as such -instead, depth psychology and psychopathology. Therefore... psychology shows myths in modern dress and myths show our depth psychology in ancient dress." [8] Hillman qualifies his many references to gods as differing from a literalistic approach saying that for him they are aides memoires, i.e. sounding boards employed "for echoing life today or as bass chords giving resonance to the little melodies of life." [9] Hillman further insists that he does not view the pantheon of gods as a 'master matrix' against which we should measure today and thereby decry modern loss of richness. [9]

Other proponents of this view are Jean Shinoda Bolen [10] and Ginette Paris. [11]

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Archetypal psychology was initiated as a distinct movement in the early 1970s by James Hillman, a psychologist who trained in analytical psychology and became the first Director of the Jung Institute in Zurich. Hillman reports that archetypal psychology emerged partly from the Jungian tradition whilst drawing also from other traditions and authorities such as Henry Corbin, Giambattista Vico, and Plotinus.

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<i>The Great Mother</i> 1955 book by Erich Neumann

The Great Mother: An Analysis of the Archetype is a book discussing mother goddesses by the psychologist Erich Neumann. The dedication reads, "To C. G. Jung friend and master in his eightieth year". Although Neumann completed the German manuscript in Israel in 1951, The Great Mother was first published in English in 1955. The work has been seen as an enduring contribution to the literature inspired by Jung, and was the first to analyze an archetype with such depth and scope.

<span class="mw-page-title-main">Stanton Marlan</span>

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References

  1. ↑ Bedford, Gary S., Notes on Mythological Psychology: Reimagining the Historical Psyche. Journal of the American Academy of Religion, 1981-06, Vol.XLIX (2), p.231-247. Missoula, Mont., etc: Oxford University Press
  2. ↑ Downing, C. (1993). Gods in our midst: Mythological images of the masculine: A woman’s view. New Orleans: Spring Journal Books p.9
  3. ↑ Downing, C. (1993). Gods in our midst: Mythological images of the masculine: A woman’s view. New Orleans: Spring Journal Books p.10
  4. ↑ Ellenberger, Henri F (1970). "Carl Gustav Jung and Analytical Psychology”, a chapter in The Discovery of the Unconscious: The History and Evolution of Dynamic Psychiatry. BasicBooks, Perseus Books Groupp. p.716
  5. ↑ Jung, C. G. (1967). Alchemical studies. (R. F. C. Hull, Trans.). New Jersey: Princeton University Press p.37
  6. ↑ Hillman, J. (1989). A blue fire: Selected writings by James Hillman. Thomas Moore (Ed.). New York: Harper Collins p.36
  7. ↑ Hillman, J. (1989). A blue fire: Selected writings by James Hillman. Thomas Moore (Ed.). New York: Harper Collins p.41
  8. ↑ Hillman, J. (1990) Oedipus Variations: Studies in Literature and Psychoanalysis. Spring p.90
  9. 1 2 SPRING Journal 56, p.5 (1994) Spring Publications
  10. ↑ Bolen, J. (1984) Goddesses in Everywoman Harpur Perennial and (1989) Gods in Everyman Harpur Perennial
  11. ↑ Paris, G. (1990) Pagan Grace, Spring.
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