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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: . Site: .

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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

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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 for more food, to have sexual in- to foster with the conceptions of Jungian sym- tercourse, to sing and dance religious rituals, to bolic psychology (BYINGTON, 2008). escape from wild animals, to fight rival groups and survive. Prehistory During these 140 thousand years of matri- One of the great illustrations that archetypal archal dominance mostly in the passive position, integration depends on the existential experience an integration of the archetype in the active po- is the 130 thousand years duration of domination sition started slowly. However, permanent access

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to food was not acquired and the coordination village and small towns followed by cities. Many of the matriarchal archetype remained dominantly new structuring functions were activated like or- in the passive position. In this way, our species ganization of individual territory, private property was merely one among countless others. and heritage centered on the patriarchal family The historian Yukal Noah Harari (2011), sug- as the social cell. By then, sexuality was fully re- gests that a mutation occurred in our DNA around lated to procreation and the father and mother 70 thousand years ago which had caused the cog- roles were firmly established in the family. The nitive revolution. From then on our metaphorical incest taboo, feminine virginity before marriage capacity would have increased greatly so that we and the legal prohibition of feminine adultery became capable of forming extensive community became political norms. Patriarchal communi- groups united and guided by ideas. tarian social organization divided society in so- cioeconomic classes subordinated to govern- The agropastoral revolution ment which in time formed the idea of the state The first metanoia of the archetypal (ENGELS, 1884). theory of history The organization function of the patriarchal Around twelve thousand years ago we began archetype abstracts from the symbiotic (ego- to plant and raise animals, mainly cattle, horse, other) insular matriarchal position (participation sheep and goats. Dogs were domesticated long mystique) and relates such abstracted polarities before. That meant the integration of the insular to form systems. Its abstracting and organizing position of the matriarchal archetype in the ac- function is very much reinforced by the structur- tive position and the activation of the patriarchal ing functions of power and aggression to main- archetype in the passive position. tain, tradition, order, private property and social After participating in the creativity of nature inequality. This rigid patriarchal organization during more than 130 thousand years we finally was immensely productive to rule society and learned to imitate it: digging holes in the soil, to dominate nature and nations either in times sticking seeds in them and producing our own of peace or war. The patriarchal worldview orga- food. After such a long time of searching for food nized all polarities hierarchically in such a way in nomadic life, we realized a social revolution that the inferior-superior polarity, reinforced by which finally subdued nature, controlled food the structuring functions of aggression and production and we became settlers. In doing so, power, became a common denominator to all we surpassed most other species and began to systems of conscience. dominate and change the life of our planet. All polarities suffered this hierarchical elabo- The energy saved from the end of the exhaus- ration and were integrated in conscience accord- tive activity of a nomadic lifestyle was applied to ing to the superior-inferior connotation. All natu- the next great problem of humankind which was ral forces had to be dominated and organized the organization of our communitarian social with the superior-inferior connotation of power daily life as settlers. This extraordinary social and control (ADLER, 1914). challenge activated intensely the patriarchal ar- chetype, the archetype of organization. It is diffi- The five archetypal ego-other positions cult for us to imagine the grandiosity of this (inteligences) of consciousness metanoia which is the acquisition of self-suffi- The hero archetype is a great auxiliary of the ciency in feeding and the creativity of the arche- structuring function of the central archetype typal organization of the social life. (BYINGTON, 2002). It acts differently in each of the One result of patriarchal communal organi- five archetypal intelligences of the Self. As de- zation of settled social life was the formation of scribed before, they are the following: the unitary

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non-discriminated (uroboric) ego-other position the rich and the poor, between the economic, of the central archetype, the binary insular ego- political and military elite and the majority of the other position of the matriarchal archetype, the people. Minorities are stigmatized, dominated ternary polarized ego-other position of the patri- and, when rebelled, frequently crushed. Patriar- archal archetype, the quaternary dialectic ego- chal worldview separated all polarities and es- other position of the alterity archetype, which in- tablished a clear discrimination favoring one pole cludes the anima and the animus archetypes, and and disfavoring the other according to the capac- finally the unitary contemplative ego-other posi- ity of power and aggression. The polarities man- tion of the totality archetype (BYINGTON, 2008). woman and adult-children were heavily affected. Reinforcing the implantation of the polarized The physical power of men and of adults clearly position of the patriarchal archetype, the hero ar- established a relationship of domination and chetype expressed many extraordinary deeds in oppression in patriarchal dominated societies. conquering the natural planetary forces, crossing In spite of the slow implantation of alterity (oth- oceans, discovering the North and South Poles and erness) in the economic, political and social di- climbing the highest mountains. Its most daring mensions in the search for democratic socialism, and even suicidal deeds happened in the social patriarchal control still resists intensely to the dimension in the battlefield, fighting enemies, con- implantation of freedom, equality, sustainability quering nations and dying in the name of duty and and social love brought by the dialectic position for the sake of glory. The function of the hero ar- of the alterity archetype. chetype reinforcing the patriarchal archetype in mythology wrongly suggested to the academic The implantation of the archetype world that the patriarchal hero was the only pos- of alterity (otherness) sible pattern to express the hero (CAMPBELL, 1949). The myths of Buddha and of Christ Following Freud, I describe the formation of After thousands of years of patriarchal domi- defenses, pathology, and shadow and of evil nation during which nations and empires were through the fixation of normal structuring func- formed, enslaved and destroyed, social classes tions. It is the concept of fixation, of defense, of became firmly established and the rigid mental- complex and of shadow which allows us to un- ity of tradition, family, property and inequality was derstand how the patriarchal archetype was ca- incorporated into collective consciousness. pable of creating and of organizing so many ex- As the time went on, patriarchal domination traordinary good discoveries for the benefit of and its hero grew extraordinarily powerful. Their civilization and, at the same time, implant so fixation and shadow of bloodshed and exploita- much evil in destruction, bloodshed and horror tion of nature and of society began to appear in (Byington 2006). each century more threatening to the survival of After many thousands of years patriarchal or- the species (LOVELOCK, 1979). The progressive ganization has shaped frontiers, societies, cul- exhaustion of natural resources, overpopulation, tures, conquered the Earth, reigned and trans- the growing destructivity of heavy weaponry, the formed most species of its fauna and flora. Its elite privileges and the poverty of the people in extreme form of domination is through war and the major part of societies, the pollution of na- genocide, which stains with blood, man slaugh- ture, climate dysfunctions, corruption and organ- ter, bravery, cowardice, shame and horror the ized crime, all began to threaten our survival. The most glorious chapters of “civilized” history. greatest issue which revealed itself within the Patriarchal organization has shaped a world- patriarchal dimension was exactly due to its view systematically hierarchical in such a way that power of organization which had secured its suc- modern societies are profoundly divided between cessful expansion. It was the solution of conflict

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by aggression and in extreme cases by war which archetypal messianic patriarchal hero with its glo- in time became a clear demonstration of the patri- rious connotation of sacrificial death in battle. archal domination. It was obvious that the increas- However, a very different messianic hero was ing destructive power acquired by rival nations also activated in the Jewish cultural Self. It be- would make the world confrontations impossible longed to Jewish messianic tradition, but instead to be expressed in a creative way. of the solution of conflicts by aggression and An emblematic collision occurred in the be- power, it prophesied compassion and peaceful ginning of our era when the gigantic Roman Em- interaction to elaborate conflict. It preached affec- pire occupied the Middle East and enslaved Is- tionate and compassionate relationship to face rael. Both cultures expressed a very organized disagreement and to substitute power for love to patriarchal development which was extremely avoid repression (BRIERRE-NARBONNE, 1933). differentiated. Rome had submitted a great part This position of ego-other relationship to of the world through military power and Israel elaborate human conflict clearly belongs to a dif- had accumulated one of the oldest traditions of ferent archetype from the polarized ego-other or- military deeds, refined culture and spiritual life, ganizing position of the patriarchal archetype. I all registered in the Old Testament and based on named it the archetype of alterity (otherness), the union with God and this was incompatible because alter means “the other” in latin and it is with slavery. Their armed confrontation and the of common usage in latin rooted languages. eminence of genocide of the Israelites created The alterity archetype is expressed by the ego- an extraordinary tension in the cultural Self of other in the quaternary dialectical position. It is Israel which activated very intensely two arche- fundamentally different but reunites either the types and two heroic representations of the Mes- insular ego-other binary position of the matri- siah myth which are both traditional in Jewish archal archetype, which is coordinated by sen- culture (BRIERRE-NABONNE, 1933). suality and desire, as the ternary patriarchal po- The messianic myths are very old in Jewish larized position of the patriarchal archetype which mystical tradition and deal with autonomy, glory, is coordinated by organized hierarchy based on military domination but also salvation, death, power and domination. In order to operate fully resurrection, and with the union of opposites in in its complex and profound way, the intelligence the Godhead (BRIERRE-NARBONNE, 1933). of alterity needs to encompass the structuring The messianic patriarchal archetype in Jewish capacity of the matriarchal and patriarchal arche- mysticism was activated in the beginning of our types and of all opposites. The ego-other posi- era based on the glorious patriarchal tradition tion of the alterity archetype is quaternary be- which had been structured since the Exodus from cause it is coordinated by compassion and equal- Egypt, the revelation of the Ten Commandments ity. The ego can assert itself and has the right to in the desert and the long journey to the Promi- disagree with the other and also to point out its sed Land. The military glory came from the bril- shadow. In the same way, the other may disagree liant monarchies of Saul, David and Solomon. with the ego and also point out its shadow. It In many messianic patriarchal prophecies, the encompasses the anima and animus archetypes patriarchal Messiah is the King David himself described by Jung as the leading archetypes (psy- (BRIERRE-NARBONNE, 1933). chopomps). Alterity (otherness) coordinate deve- Such strong patriarchal tradition dominated lopment in the individuation process in order to the Synedrion, the government of the Israeli com- transcend patriarchal domination of the indi- munity. The majority of the people followed the vidual and of the cultural Selves, which makes it patriarchal tradition identified with the feeling of the archetype of the second metanoia the arche- armed rebellion against Rome. It longed for the typal theory of history.

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Following Erich Neumann in the description is the mythological way which continues and tran- of the archetypal formation of conscience (NEU- scends the Old Testament. MANN, 1949), we see that he described the coor- The myths which showed the historical devel- dination of collective consciousness by the ma- opment of conscience in both West and East in triarchal archetype followed by the patriarchal order to transcend patriarchal domination were archetype and succeeded them by what he called respectively the myth of Christ and the myth of the transformation myth which he illustrated by Buddha. the Egyptian myth of Osiris. Although Neumann The Buddha myth expressed the cultural im- was very creative to bring in the myth of Osiris in plantation of the dialectic ego-other position of order to go beyond the patriarchal myth through the alterity archetype in India through the func- the theme of death and rebirth, he side-stepped tions of compassion and desire detachment, five the mythological sequence of western culture. In hundred years before the myth of Christ. this way, even though he remained in the mytho- The implantation of the alterity archetype logical archetypal perspective to describe post- through the myth of the Buddha was not as tragic patriarchal cultural transformation, Neumann ig- and brutal as the hero myth in Christianity which nored the central role of the Christian myth in needed to crucify the hero for its implantation. western culture and in so doing, lost the sense of The explanation can be in the fact that India al- real history. ready had a significant acceptance of the exuber- The myth which dominantly coordinated the ance of the matriarchal archetype much greater implantation of the patriarchal archetype in than Jewish culture and also because Buddha is western culture was exuberantly illustrated by the ninth avatar of Vishnu. The eighth avatar lived the Old Testament. Its transformation with the in the myth of Krishna who developed dialecti- implantation of the alterity archetype was illus- cally the relation of opposites (ego-other) to a trated by the New Testament and the myth of high degree, mainly the masculine and the femi- Christ. By choosing the myth of Osiris to express nine in the marriage of the Krishna shepherd with this transformation, Neumann did not follow the Rahda. Their love story goes far beyond the limi- factual historical connection between myth and tation of the relation of opposites (ego-other) in culture. the traditional polarized patriarchal position and Although myths express archetypes and arche- prepared greatly the revelation of the messianic types are universal, they have a historical sequence myth of Buddha. and cannot be interpreted out of it as Neumann The first archetypal era in the archetypal theory did. When he chose the myth of Osiris to express of history lasted 140 thousand years and ended the transformation of patriarchal domination in with the agropastoral revolution. From then on it western culture, he brilliantly brought in the alterity was developed the second archetypal era of the archetype with its theme of death and resurrec- patriarchal domination which I have conceived tion to approach the post-patriarchal transforma- as the first metanoia in the archetypal theory of tion in Egyptian mythology. Unfortunately, in so history. doing, he abandoned the real historical mytho- The concept of cultural metanoia follows Jung’s logical path in western culture. Although Neumann conception of metanoia employed by him to de- was as usual brilliantly creative, he went astray scribe the individual midlife archetypal crisis of by suggesting the Egyptian myth of Osiris to ex- the individuation process. I use it here in cultural press the implantation of the alterity archetype transformation because I consider as metanoia in the mythological formation of western con- a change of archetypal dominance whether in the science. The myth of this transformation is the individual or in the collective development of con- myth of Christ. It is clear that the New Testament science. The mythological activation of the alterity

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archetype expressed in the myth of Buddha and of Milan Edict, in 313 A.D., decreed the interrupt- Christ was intensified respectively 2.500 e 2.000 ing of the persecution of Christians. From then years ago. Its integration in the collective conscious- on Christianity grew intensely and became the ness is in the beginning of the second metanoia. official religion of the empire under Emperor Theo- This integration is seen in the exercise of ego-other dosius in 350 A.D. That which was lost to pa- position in the democratic dialectic alterity pattern. triarchal power, was won through the miracle of It oscillates progressively and regressively with faith of alterity, in the Resurrection. This miracle the domination of the polarized patriarchal posi- expresses the archetypal transcendent function tion and of the matriarchal sensual position. of the Self (JUNG, 1916). The first metanoia was much more distinct The organization of the Church having as mo- than the second one because of the decisive del roman imperial tradition greatly influenced the concrete effects of the agropastoral revolution. defensive patriarcalization of Christianity. I con- The second metanoia is still beginning because sider it defensive because the dialectic alterity es- of the difficulty for the alterity archetype to in- sence of the Christian message was in many di- clude and surpass the matriarchal and the patri- mensions fixated and dominated regressively by archal patterns. The difficulty is, above all, to the polarized patriarchal position. People were detach from the magic-mythic worldview widely imprisoned tortured and killed during centuries present in the matriarchal and in the effort to in the name of Christ (BYINGTON, 1991). transcend the attachment in the power function The persecuted became persecutors and of the patriarchal archetype. punishers of heretics (the Greek word hairesis The Israel-Roman conflict in its most intense comes from the verb hairein which means to confrontation included the crucifixion of the alteri- choose, referring to those who disagree with ty heroic Messiah. The conflict ended thirty seven doctrinal standards). Although the persecu- years later with the foreseen genocidal massacre tions only became institutionalized under the of Jewish messianic patriarchal heroism, followed inquisition by Pope Gregory IX in 1231, and by the second destruction of the temple of Solo- acquired the right to use torture to obtain con- mon, and the Diaspora (scattering) of the Jewish fession in 1252, under Pope Innocence IV, (THE people (70 A.D.). NEW ENCYCLOPEDIA BRITANNICA, 1993). Synago- Within the archetypal theme of the Resurrec- gues were burned in Israel in 350 A.D. and the tion of the heroic Messiah of alterity, Helen, Spanish Bishop Priscilian was condemned as her- mother of emperor Constantin (272-337 A.D.), etic and burned in 385 A.D. (THE NEW ENCYCLO- went to Jerusalem in 310 A.D., converted to PAEDIA BRITANNICA, 1993). It is very meaningful Christianity, and returning to Rome, she influ- that the last decapitation of a woman for witch enced the conversion of her son. Says one leg- crafting occurred in Glarus, Switzerland, as late end that on the early eve of the battle of Milvia as June 18, 1782 (ZILBOORG, 1941). Bridge, in 312 A.D., between Constantin and his Although the Holy Mass with the full passion brother Magentio for the leadership of the em- of Jesus is celebrated in the Catholic Church until pire, Constantin had a dream and saw a fired today, the Inquisition and the Holy Office illus- cross with the words “with this sign you will win” trate the defensive patriarchalization of the Chris- (cum hoc signo vincet). Following his dream, the tian myth during many centuries. In this sense it legend relates that Constantin ordered that a seems possible that many Christians do not yet cross should be painted on the shield of his understand the meaning of the Christian myth. soldiers. Having defeated his brother and uni- Following the function of the Resurrection fied the empire, Constantine the Great went on expressed in the myth, the archetype of alterity to accept officially the Christian faith and in the continued to be integrated in collective conscience

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in the divided Church. In spite of the defensively and sin (SAINT JOHN OF THE CROSS, 1578/79). In patriarcalized aspect of the myth which coordi- this manner, the ethical function came to be lived nated the Church in political alliances and military in the dialectical quaternary position of the alterity actions such as the Crusades and the genocidal archetype which centuries afterwards became a repression of the albigensis and the cataris, the pattern to elaborate fixations (sin, symptom and inner life of the monasteries elaborated pro- error) within the transference in dynamic psycho- foundly the suffering of Jesus, to feel the pain of therapy (BYINGTON, 1983). his wounds and the reason why he let Himself be The conflict between the defensive patriarcha- imprisoned, tortured, and crucified. lization of the myth and the dialectic quaternary After five decades of elaboration I came to the position of the alterity archetype became to be conclusion that the way Jesus chose to denounce, experienced in the daily interpretation of the rela- repudiate and transcend the cruelty of patriarchal tionship between the Earth and the sun. The con- repression was His crucifixion. I think that His sac- flict occurred initially in the study of the heavens, rifice should not be compared to Abraham’s offer- exactly where the projections of the Godhead (the ing Isaac in holocaust. On the contrary, because central archetype) were highly concentrated. in Isaac’s holocaust, Abraham experienced total In 1543, Nicolaus Copernicus (1473-1543) de- agreement and submission to the Godhead, while scribed a new relationship between the Earth and through his sacrifice, Jesus denounced and sepa- the sun which was contrary to the millenary tra- rated from the archetypal repressive patriarchal God dition adopted as truth by the Church. Contrary of the Old Testament to transform it in the Trinity to traditional astronomy which confirmed the through His sacrifice, His death and Resurrection. Holy Scriptures, Copernicus inverted traditional Within the Trinity of the Son, the Father and knowledge and described the Earth rotating the Holly Ghost in the New Testament, the Son around itself and around the sun. He not only sacrificed Himself to save and transform the fa- radically contradicted the Church, which was her- ther, not to replace him through parricide as was esy, but even more serious and important than the custom in patriarchal tradition but through that, he based his formulation of truth on a meth- compassion to detach and reunite with Him od of direct observation of nature which included within love the dialectical quaternary relationship necessarily the permanent modification and cor- of the archetype of alterity. rection of the positions of the ego and of the In the second millennium of our era, the other during research (elaboration). This meant elaboration of the Christian myth continued in that the search for truth had to admit and correct extroversion and the monasteries became univer- error (sin) both in the part of the ego as well as sities. The experimental method and the relation the other. This procedure was something unheard to error followed the dialectical pattern which had of in the esoteric practice of knowledge which been lived and practiced in confession during has born oriented by the magic-mythic mentality the elaboration of sin. Many began to elaborate of the insular matriarchal position since imme- sin as a psychological traumatic event (Freud’s morial times. The main change was that the tra- fixation) which could be cured by confession and ditional method of the search for truth based on repentance (through psychological work). The esoteric revelation and appearance gave place to conscience examination in monastic life trained the direct observation of the forces relation within the mind to recognize the shadow as a sin and the phenomena. an error as well as to elaborate its fixations as a It so happened that Copernicus’ method coin- condition for redemption. Simultaneously the cided with the dialectical method practiced for older monks, who acted as spiritual guides, ad- centuries – the examination of conscience in the mitted that they too were subject to temptation monasteries – to identify sin and ransom through

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confession and repentance those sinful symbols jective dimensions. Science equated the truth with (fixated) which separate Christians from Christ. the objective dimension and identified the sub- Both the introspective monks and the extroverted jective dimension with error, irrationality, super- scientists were relating respectively to sin and stition and even quackery. In this way, science cre- error within the dialectic quaternary pattern of the ated the defensive dissociation of materialism and alterity archetype. The monks were protected by expelled the subjective dimension from the uni- the secret introversion of the monasteries; but versity. Tragically for humanism within the subjec- not the scientists, because they published their tive dimension, other structuring functions were ideas openly to collective conscience. Copernicus also separated from the scientific perspective such was perfectly aware of his heresy and waited for as humanist ethics, feeling, intuition, hope and his deathbed in 1543 to publish the last version faith. The materialist dissociation, positivism and of his book On the revolutions of the heavenly dialectic materialism were disseminated together spheres which described the heliocentric system. with the scientific dissociated perspective to the Copernicus’ method was not only “a” heresy. It rest of the planet within globalization. was “the greatest of all heresies”. So great that The materialist dissociation developed extraor- it defeated the canonic interpretation of the heav- dinarily the objective dimension in science and ens by geocentrism and in doing so, invalidated has gone as far as discovering the theory of rela- scientifically the right of religion to state the truth tivity, quantum physics and atomic fission with of reality which opened the way to separate reli- its genocidal capacity. The development of the gion from the state in many modern countries. subjective dimension within scientific humanism The Church continued to fight and persecute lagged far behind the objective and could not scientists during 250 years until it was finally avoid the genocide of Hiroshima and Nagasaki. defeated in the French Revolution (1789 A.D.). The The United Nations does a most valuable work battles between the scientific heresy and the to reunite the subjective and the objective and Church lasted 246 years. Unfortunately, even to- to protect human rights, in spite of being chal- day, most historians of science and of religion lenged by enormous resistances. view the conflict between science and religion as The XIX century developed much progress to a conflict between faith and rationalism. Much heal the subjective-objective wound present in the to the contrary. It was a mythological battle within dissociation of cultural and planetary Selves. The faith between the genuine essence of the Chris- study of the subjective dimension in the normal tian myth expressed by science and its defen- and in the pathological psychologic dimension sive patriarchalization expressed by canonic law have been of a great value. However, in all disci- created by the Holly Office in the Inquisition. plines such as medicine, sociology, anthropology, However, the cultural integration of the arche- archeology, economics, education and politics type of alterity, and the history of modern sci- among many others, we encounter the battle for ence have not as yet been associated with the control between the polarized patriarchal position Christian myth. My conception is that science was generally fixated and defensive and the dialectic the greatest of all heresies and separated itself quaternary position of the alterity archetype fre- from the Church because it continued to express quently also fixated and defensive (BYINGTON, the essence of the myth while the Church patriar- 2004). The polarized patriarchal position is fre- chalized and deformed it. quently defensive when it is disguised as the dia- However the catastrophic separation of science lectic quaternary relationship of alterity to appear from the Church (1789) was the fact that the west- politically correct. The dialectical alterity position ern cultural Self-suffered a severe pathologic presents itself defensively generally in demago- dissociation between the subjective and the ob- gy and populism which is the main social and

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political disease of democracy, and in “savage” formation, in order to understand and foster the capitalism disguised as “liberal”. implantation of the quaternary dialectic alterity The progressive implantation of the alterity archetype which is here conceived as the sym- archetype is bringing much progress to the study bolic way to elaborate the shadow and lead hu- of the development of conscience which is the manity away from social misery, individual and central theme of Jungian symbolic psychology collective destructivity and evil towards love free- (BYINGTON, 2008). I stress the new concept of dom, social welfare, equality, sustainability, com- identity formation of man, woman, masculine, passion and Self-realization. „ feminine, father, mother, child, adult, marriage, society and their fixations, defense and shadow Recebido em: 9/3/2016 Revisão: 29/7/2016

Resumo Uma explicação arquetípica da crucificação de Jesus pela teoria arquetípica da história

Minha teoria arquetípica da história (BYINGTON, A seguir, marcada pelos mitos do Buda, há 1983) segue os passos de Bachofen e de Neumann 2.500 anos, e do Cristo, há 2 mil anos, essa teo- com a modificação do conceito do arquétipo ma- ria descreve o início da implantação mitológica e triarcal para o arquétipo da sensualidade, e do civilizatória do arquétipo da alteridade, cujos he- arquétipo patriarcal para o arquétipo da organiza- róis messiânicos pregam a elaboração dos con- ção, ambos presentes na psique da mulher, do frontos humanos pela dialética da compaixão. homem e do Self cultural (BYINGTON, 2013). Finalizando, o artigo elabora a dificuldade da Essa teoria descreve a dominância matriarcal transcendência da dominância do arquétipo pa- durante a vida nômade dos primeiros 140 mil triarcal para a implantação do arquétipo da alte- anos da história (WATSON, 2003) e a dominância ridade. Concluindo, o autor tenta explicar a razão patriarcal iniciada após a revolução agropastoril, para Jesus não haver evitado Sua crucificação na mais de 12 mil anos atrás, quando nos torna- implantação da missão heroica para transformar mos povos assentados. o deus patriarcal, do Velho Testamento, na Trin- dade, do Novo Testamento. „

Palavras-chave: nomadismo, arquétipo matriarcal, sociedades assentadas, arquétipo patriarcal, metanoia, arquétipo da alteridade, arquétipos da anima e do animus, crucificação

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