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Jung Elet N.0 ING 4 FINAL.Pmd Junguiana v.34, p.87-98 The archetypal theory of history and the crucifixion of Jesus Carlos Amadeu Botelho Byington* Abstract The archetypal theory of history (BYINGTON, Finally, the article elaborates the difficulty of Keywords 1983) follows the work of Bachofen and of Neu- the transcendence of patriarchal dominance in Nomadism, mann with the modification of the concept of the the implementation of the archetype of alterity. matriarchal archetype, matriarchal archetype as the archetype of sen- In conclusion, the author tries to explain the rea- settler’s societies, suality and of the patriarchal archetype as the son Jesus did not avoid his crucifixion to implant patriarchal archetype of organization, both present in the psy- the heroic mission of transforming the patriar- archetype, che of man and woman and in the cultural Self chal God of the Old Testament into the Trinity of metanoia, (BYINGTON, 2013). the New Testament. alterity (otherness) This theory describes matriarchal dominance archetype, during the nomad life 140 thousand years of pre- anima and animus archetypes, history (WATSON,2003) followed by patriarchal crucifixion. dominance begun more than 12 thousand years ago, after the agropastoral revolution, when we became settled societies. Next, marked by the myth of Budha, about 2.500 years ago and by the myth of Christ, 2.000 years ago, this theory describes the beginning of the mythological civilizing implementation of the alterity (otherness) archetype, whose messianic hero preache for the elaboration of human con- flicts through the dialectic of compassion. * Medical doctor, psychiatrist and Jungian analyst. Founding member of SBPA – Brazilian Society for Analytical Psychology. Member of IAAP – International Association for Analytical Psychology. Creator of Jungian symbolic psychology. Educator and historian. E-mail: <[email protected]>. Site: <www.carlosbyington.com.br>. Revista da Sociedade Brasileira de Psicologia Analítica, 2016 87 Junguiana v.34, p.87-98 The archetypal theory of history and the crucifixion of Jesus In my archetypal theory of history I followed to the mother role, to the feminine and excluded Erich Neumann’s works regarding individual de- the father and the masculine from the origins of velopment described in his posthumous book conscience formation. The child (1955) and also cultural development Neumann’s justification for the matriarchal described in his earlier work The origins and his- archetype’s reduction to the great mother was tory of conscience (1949). based on the supposed mythological exclusivi- The first difference about my view and Neu- ty of mothers on fertility in the primordial peri- mann’s concepts is that he considers the matri- od of mythology. This supposition seems to me archal archetype to be the great mother archetype. wrong and reductive because there are many This excludes the masculine from the original for- great father gods who also express primordial mation of conscience. As I have already pointed fertility. If on the one hand we have the great out, I find Neumann’s perspective reductive be- goddesses of fertility represented by Ishtar, cause I conceive the matriarchal archetype as the Demeter, Isis, Artemis, Aphrodite, Baubo, Gaia, archetype of sensuality which includes the mother Rea, Yemanjá and many others, on the other and the father, the feminine and the masculine. hand, we also have great gods of fertility such as In the reduction of conscience formation to Ouranos, Chronos, Ea, Osiris, Xangô, and the the great mother archetype as a sole representa- great Zeus as main fertilizer in the formation of tive of matriarchal sensuality, Neumann followed the olympic pantheon and many others. In the Johann Jakob Bachofen and his epic work Mother African-Brazilian Yorubá Nago religion, the pri- right (1861). In this book, Bachofen named matri- mordial creative fertility divinities are very well archate as a stage of history that would precede balanced in gender. Among the feminine we have modern patriarchal dominance which he named Yemanjá (salt water), Oxum (sweet water), Oiá- patriarchate. He associated the matriarchate with Iansã (conjugal love and motherhood), Eúa (the the great goddesses in mythology, the feminine, thirst mitigator), Nanã (the provider of mud to motherhood and with women ruling society. mold humans), and many others. Among the The fallacy of Bachofen’s thesis was decreed masculine we have Exu (the sacrifice promoter – when anthropology and archaeology did not find ebó ), Ogum (the discoverer of iron), Oxóssi (the societies ruled by women. And so, after a great aca- discoverer of hunting), Odudua who can be either demic success in the second half of the nineteenth masculine (VERGER, 1981) or feminine, creator of century, Bachofen’s work fell into total discredit. the earth (SANTOS, 1976). However, Neumann considered that the idea As I mentioned above, the traditional psy- of the precedence of the matriarchate to the pa- chology based on evolutionism disqualified the triarchate was quite valid in psychology and in primordial emotional mental state of childhood mythology from an archetypal perspective and (matriarchal archetype) and elected as superior argued that Bachofen had failed because he re- and mature the principle of reality correspond- lated matriarchate to the real social history. ing to the superego, to the persona and to the In this manner, Neumann defended the im- patriarchal archetype. I remarked that Neumann portance of Bachofen’s thesis that matriarchal was an exception because he considered the pri- characteristics precede the patriarchal ones in the mordial stage as an archetype and so the impor- formation of collective conscience. His error in tance of matriarchal archetype throughout life my view, in which he repeated in part Bachofen’s, was maintained. was that he continued the reduction of the ma- Taking Bachofen’s view, Neumann considered triarchal archetype to the great mother archetype, the matriarchal archetype as the archetype of the 88 Revista da Sociedade Brasileira de Psicologia Analítica, 2016 Junguiana v.34, p.87-98 great mother, maternal and feminine, and left out in the cultural Self of the matriarchal archetype the masculine and the father from primordial re- in the passive position. lationships, as well as established an unbalance Our species has approximately 150 thousand in the theory of psychological development which years according to molecular biology (WATSON must be corrected. 2003). During approximately 140 thousand years This is the reason why I changed the meaning we were nomadic hunting gathering groups with of the matriarchal archetype as a synonym of the our conscience coordinated by the insular matri- great mother to the archetype of sensuality, archal position. Our lives were centered on the which includes the mother and the father, the symbols of food and on the feeding structuring masculine and the feminine. Likewise, I changed function which guided our wanderings (BYINGTON, the meaning of the patriarchal archetype as a 2002). We experienced the matriarchal archetype synonym of the father and the masculine arche- (sensuality) and elaborated it mostly in the pas- type to the archetype of organization, which also sive position because we only ate what nature gave includes the mother and the father, the feminine us. During centuries we integrated matriarchal and the masculine. sensuality little by little in the active position by Neumann’s reduction of the matriarchal to the improving tools for fighting and weaving, making feminine and of the patriarchal to the masculine clothes, pottery, hunting and fishing. These was that he made the same mistake as Bachofen tools were also used to fight against rival groups. as well as of the traditional psychology which We used fire for cooking and to keep wild ani- reduced the sensuality of the primary quaterny mals away. Magic was practiced for everything to the mother, the breast and the feminine fol- because the ego-other polarity was lived in such lowed by the moral organization which was re- intimate and symbiotic way that the ego could duced to the paternal complex, to the father and treat the other as part of its own imagination the masculine. and desire. For the same reason, religiosity was This reduction of sensuality (Eros and Venus) lived on pantheism where everything is sacred to the mother and woman and of organization and subordinated to the wholeness in a “partici- (Logos and Mars) to the father and man, belongs pation mystique” (LÉVI-BRÜHL, 1936). Feeling was to a circumstantial phase of history (patriarchal inherent to intimacy and intuition, permanent- domination) which lasted more than 12 thousand ly relating the conscious and the unconscious years, which must not be considered as a struc- dimensions. tural psychological reality. On the contrary, it must During thousands of years sexuality was not be transcended together with the domination of associated with pregnancy and to the paternal the patriarchal polarized worldview so that women function. Men were brothers, protectors, lovers, and men, mothers and fathers, children of both hunters and fighters but not fathers. Women had genders and all cultures can search for the full children and procreated with different men with- development of their conscience coordinated by out associating them with sexuality and preg- the alterity archetype (anima and animus) within nancy. The aim of life was to eat and to roam, in a free democratic perspective. This is what I want order to search
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