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Home , Anima and animus, Collective unconscious

Journal of and Volume 3, Issue 4, 2019, PP 1-10 ISSN 2637-5907

The Archetypal Roots of and Religion

Rev Dr. James O Juma*Dr Danie DuToit, Dr Karen Van Der Merwe Optentia Research Unit, North-West University, South Africa *Corresponding Author: Rev Dr. James O Juma, Optentia Research Unit, North-West University, South Africa. Email: [email protected]

ABSTRACT Universally, people are rooted in their culture, religion, and language. This literature-based article focuses on the underlying similarities between people from African and Western and life . The underlying similarities in the two are discussed from a Jungian perspective. It is argued that on an archetypal level, all human and their cultural and religious expressions share common patterns. These similarities are demonstrated by analysing four Jungian constructs – the , , anima/animus, and . These constructs provide insight into the deep structural similarities in worldviews, cultures, and that may bridge personal, cultural, and religious divisions.

Keywords: , /unconsciousness, constructs, worldviews

INTRODUCTION consciousness, or awareness. It will be argued that on a deeper or archetypal level, all human THE ARCHETYPAL ROOTS OF CULTURE beings and their cultural and religious AND RELIGION expressions share common patterns. If these Increasing globalisation necessitates that people underlying similarities are more conscious and from different cultures and religions understand acknowledged, it should lead to a better each other and build relationships. According to understanding and tolerance of cultural Barmeyer and Franklin (2016, p. 15), differences. “understanding the otherness is necessary but Many of the bloody wars between cultural not sufficient towards generating groups are based on cultural and/or religious complementarily and synergy from cultural differences; the worst conflicts often occur diversity”. On a personal level, cultural patterns when both of these differences are present. In of emotionally nuanced can cause the recent past, xenophobic trends in South interpersonal misunderstanding and mistrust due Africa, Europe, and the USA are examples of to dissimilar culturally embedded values and how the unconscious, unexamined norms. However, openness to such differences is projected on to the „other‟. In the can enrich and contribute to personal and religious domain, some priests‟ hidden professional growth (Barmeyer& Franklin, paedophilia can be viewed as an expression of 2016). the same phenomenon of unawareness. The purpose of this article is to explore whether Although this article focuses on the underlying or not and how selected Jungian constructs similarities that are expressed differently in the might be utilised to enhance intercultural African and Western worldviews, the discussion understanding in the Roman . It will initially centre on the individual, because is argued that Jung‟s constructs provide insight only individuals can be conscious, and the into the deep structural similarities in individual‟s level of consciousness impacts the worldviews, cultures, and religions. Finally, the group‟s level of consciousness. An individual at application of Jungian theory in the religious war with the „self‟, will breed conflicts in the sphere will be highlighted. This is a literature- community. Hollis (2001, p. 48) asserts that “by based study. each person becoming more conscious, the tribe, community gains consciousness”. He further Rationale states “…what is denied in the individual, Jung, a proponent of , breeds monsters in the tribe” (Hollis, 2001, p. emphasises both unconsciousness and 14). The importance of this is magnified in a religious order. Should the

Journal of Religion and Theology V3 ● I4 ● 2019 1 The Archetypal Roots of Culture and Religion religious leader not be conscious, the important , which has implications for congregation (tribe) is at risk. The depth inter-cultural and inter-religious understanding psychology approach emphasises the and tolerance. If a person is not self-aware, individual‟s awareness (Jung, 1971), and in this his/her own unresolved issues are projected onto approach, “learning and training becomes self- others, and “unconscious contents are invariably experience” (Link, 2016, p. 19). Only through projected at first to concrete persons and becoming more self-aware can greater situations” (Jung, 1969, p. 6). „Others‟, understanding and tolerance of the „other‟ particularly when significantly different–such as become possible. The more the „other‟ is not persons from a different cultural group–are then understood and rejected, the greater the seen as embodying the unwanted characteristics possibility of hating and fearing that which is of the unaware person. If groups are unaware, foreign. Most of the current literature group members will agree on the unwanted emphasises the need to understand other traits of the „other‟ group, thus creating a cultures (Barmeyer& Franklin, 2016), but few negative–even dehumanising–narrative of such start with the need to understand the self. The a group. The „other‟ can then quite easily „other‟ can only be truly understood if one first become the enemy. It then can be deemed understands oneself. An ancient Greek aphorism acceptable to do anything to the „others‟, even states: „Know thyself‟. If a person does not kill them. Jung (1956, p. 355) states: “a person... know him/herself well, it is close to impossible imagines his worst enemy is in front of him, yet to know and understand another person beyond he carries the enemy within himself”. If a person a superficial level, especially someone from a is unconscious of his/her own suppressed different culture. The group as a whole cannot aspects, some parts of the person is not fully be more conscious than its individual members. accepted and integrated. A conscious person, The opposite is true: a group as a whole has who is at with him/herself and his/her been shown to be less conscious than its beliefs, has no need (or compulsion) to react to individual members. or judge another who is merely different. Differences are then just that - differences. In RELIGION AND CULTURE AS EXPRESSIONS contrast, a person who is not conscious and thus OF DEEP HUMAN STRUCTURES not aware of his/her unconscious unresolved In this article, the apriori assumption is that issues and prejudices, is likely to project these human beings by are spiritual beings. A un-owned parts of the self onto the disliked, culture‟s religious beliefs and practices are disrespected, or even vilified „other‟ (Battista, manifestations of its members‟ spiritual 1980). Differences are then not merely understandings and expressions. Deep-seated differences, but -laden of the religious beliefs are often at the heart of cultural „other‟, which frequently legitimises persecution beliefs. Thus, religious beliefs feed and shape of a group but also on an individual level. cultural practices and . If these religious Religious people who are not conscious beliefs are unquestioned, unexamined, and frequently project their own limitations and inflexible, it is likely to lead to religious and difficulties (their which are ascribed to the cultural intolerance. Devil) on to the other, thus demonising them. Othering – An Expression of Unconscious If members of a culture share the same Life prejudices and are unconscious of their own projections, the shared misconceptions and From a Jungian perspective, intercultural projections are strengthened. When these understanding and tolerance starts with preconceived ideas are not tested against , individuals becoming more conscious and more the prejudices and misconceptions about the self-accepting. An inscription in a church in „other‟ becomes the culture‟s uncontested . Rwanda where hundreds of people were killed Self-, contact with the „other‟, and a during the genocide, loosely translated, reads: culture that encourages critical questioning and “If you knew yourself and you knew me, you tolerance, are the antidotes for inter-cultural would not have killed me” (Du Toit, 2016, p. conflict. 201). Xenophobia can be seen as a consequence of cultural intolerance that stems from not truly Jung‟s theory provides some profound insights knowing oneself and not knowing the „other‟. to guide individuals to self-awareness. Jung‟s main constructs will be explained and applied to The „other‟ has been mentioned a few in culture and religion in the following paragraphs. this article. In Jungian psychology, it is a very Jung refers to the whole person as the self,

2 Journal of Religion and Theology V3 ● I4 ● 2019 The Archetypal Roots of Culture and Religion which includes both conscious and unconscious “the comprises in itself aspects. In the next section, the conscious and the psychic life of the ancestors, right back to unconscious aspects of the human are the earliest beginnings. It is the matrix of all described. „Consciousness‟ refers to what one is conscious psychic occurrences, and hence exerts aware of, whilst „unconscious‟ refers to that an influence that compromises the freedom of which is hidden. consciousness …” However, the manner in which the collective unconsciousness is Consciousness expressed is influenced by a person‟s cultural Jung differentiated between personal and background. The notion of the mind having . The personal many unconscious aspects was important to conscious refers to individual conscious aspects, Jung (1968). Many of his other constructs are whereas the collective conscious refers to built on this notion. The universality of the aspects people agree on (Jung, 1960b). These collective unconscious can be seen in the themes aspects of the psyche are openly acknowledged of ; myths in various cultures often have and are used to describe the self (own similar themes, indicating the shared origin of characteristics and preferences) and the human kind. The collective unconscious has collective, including inter alia culture and considerable but hidden influences on a person‟s religious affiliations and group self-descriptions psyche. The insidious influence of the collective (Jung, 1960). Collective consciousness is unconscious is experienced by all human beings socially constructed and is thus a product of in instances where they do not understand their cultural experiences and as such, can be a own behaviour, needs, and . This powerful regulator of human functioning (Jung, collective unconscious content is often ascribed 1968), and therefore differs between Africans to „spirits‟. and archetypes are also part and Westerners. Consequentially Africans and of the collective unconscious, and will be Westerners may have significantly different discussed separately. cultural behaviour patterns. The centre of the The collective unconscious consists mostly of consciousness is the ego. archetypes; these are universal representations However, Jung saw conscious aspects as the that all human beings share. Although universal, proverbial “tip of the iceberg”. These aspects archetypes are expressed in ways that are unique are influenced by unconscious aspects that a to each individual. These expressions may also person is largely unaware of. have unique cultural and religious characteristics. Unconsciousness Jung describes the individual and collective The ego and self unconscious as distinct structures. For Jung, the The unconscious and the conscious minds are personal conscious mind consists mainly of the constituents of the self. The ego is mostly about ego, which is also linked to the unconscious. conscious awareness, about a person‟s in The relates to repressed the world. For Jung, the ego is “a of material not in the conscious awareness, ideas constituting the centre of the field of including impulses, fears, traumas, and consciousness, possessing a high degree of forgotten and suppressed . The continuity and ” (Jung, 1921, p. 125). personal unconscious holds the sheltered The ego refers to the conscious part of the self, personal experiences of an individual that whereas the self refers to the total psyche, which consciousness deems a threat (Jung, 1968). The comprises both conscious and unconscious personal unconscious is influenced by the aspects, including and feelings person‟s cultural experiences (Jung, 1960b). (Jung, 1959). The ego links “the external and Thus, different cultural environments impact on internal worlds” (Jung, 1960, p. 328). In this the content of an individual‟s personal sense, the ego represents the unconscious‟ unconscious. connection to the outer world. The ego is about In contrast to the personal unconscious, the the individual‟s adaptation to the external world, enabling the individual to understand the collective unconscious refers to universal experiences. The content of the collective physical world. unconscious is similar for all human beings The self signifies a coherent whole, unifying (Jung, 1968). It represents the inherited potential both the conscious and unconscious minds of a that has been passed on from generation to person. Although the self is a priori, in other generation. According to Jung (1960, p. 112), words, exists whether acknowledged or not, the

Journal of Religion and Theology V3 ● I4 ● 2019 3 The Archetypal Roots of Culture and Religion self is realised as the product of the process of religious views and . Both attribute integrating one‟s personality (Jung, 1960), a creation to a Creator God, and both believe in process of moving towards wholeness, or intermediaries; Africans in the form of individuation. Jung calls the self the “total forefathers, and for Christians, Christ and the personality”, and explains that ego is only part Holy (Magesa, 2013). As a product of of the self. In this sense, “the self, embraces the Western-Christian upbringing, Jung considers ego” (Jung 1921, p. 125). The self is there from the Christ figure the true image of God, as the the start, and a person can evolve to become most complete self- after whose likeness more conscious of it, which would indicate our inner being is made. Christ is the perfection growth in awareness and consciousness. that Christians strive to achieve (Jung, 1963). If the ego dominates the self, ego inflation Thus, Jung‟s construct Imago Dei gives rise to occurs. The person thinks ego is the whole self. different religious beliefs that have clear similar Such a person focuses only on external structures. Highlighted similarities can provide and loses touch with internal realities. The ego the vocabulary for discussions on religious plays an important role in keeping a person beliefs between Africans and Westerners. grounded in his/her external environment. If the The God Image in both the African and Western ego is very weak and is dominated by the worldviews exclude imperfection. God is seen person‟s self, the person loses touch with as pure and good only. In African Traditional external realities. For such a person, only the Religion (ATR), as in many expressions of internal reality exists; in this instance the person Christianity for example, although God is loses contact with external realities. In a essentially good, calamities, misfortunes, and Western cultural context, such a person may be are attributed to God as his viewed as psychotic, in an African cultural of humans. The punishment does context; such loss of reality contact may be not in any way reduce the purity and goodness ascribed to being called by the spirits, in an of God, who is understood to be simply African phenomenon known as ukutwasa punishing human beings‟ disobedience out of (Beuster, 1997). However, the self “embraces his for them. However, in Jung‟s view, both conscious and unconscious; it is the centre such religious endeavours of striving to be like of this totality, just as the ego is the centre of God, but not accepting one‟s own imperfection, consciousness” (Jung, 1953b, p. 41). In this may imply rejection of parts of the self. This totality of the self, Jung included and denial of unwanted aspects of the self might of God and asserted that “the individual lead to one‟s own imperfections being who is not anchored in God can offer no externalised and projected onto „imperfect‟ resistance on his own resources to the physical others (Jung, 1959). The unwanted aspects may and moral blandishments of the world” (Jung, be attitudes, , and beliefs that are 1958a, p. 24). Jung‟s acknowledgement of projected onto others and lead to acts of religion as an aspect of human functioning is exclusion, stigmatisation, and discrimination. In discussed hereunder within the context of his its extreme, this projection of the unwanted concept of the image of God (Imago Dei). aspects of self becomes a devil representing all Imago Dei (image of God) those forces within and outside the person. Unfortunately, this externalising and projection Most humans have some concept or image of of imperfection distract from the possibility of God, thus the prominence of Jung‟s construct personal and transformation. Similar Imago Dei. Jung (1968) explains that the Imago to the Imago Dei, other significant patterns Dei is a strong image in a person‟s mind that known as archetypes are part of the collective leaves an indelible mark on the . Imago Dei unconscious. originates in the collective unconscious and mainly manifests in expressions or creations of Archetypes the personal unconscious. Imago Dei is an ever- Archetypes are part of the collective present internal image that exists, even in the unconscious. Etymologically, derives worst of times, in all humans. from two ancient Greek words: arche (original) Imago Dei as a universal construct could and typos (type), thus original type (Dominici, possibly form a bridge between the African and Tullio, Siino, &Tani, 2016). Archetypes “are Western worldviews, because it originates in the instinctive trends, as marked as the impulse of collective unconscious. Conceptually, there are birds to build nests, or ants to form organised many similarities between traditional African colonies” (Jung, 1964, p. 58). An archetype is a

4 Journal of Religion and Theology V3 ● I4 ● 2019 The Archetypal Roots of Culture and Religion universal form or predisposition that influences might also be less helpful in a blind endeavour our and feelings. Archetypes are that comes at great cost. inherited and represent remnants of memories Archetypes are elusive; they are expressed passed on from ancestors (Jung, 1964a). through that are their external Thus, archetypes are innate, universal, psychic manifestations. A person cannot encounter dispositions that form the substrate from which his/her archetypes directly, only in symbolic the basic symbols or representations of the form (Jung, 1964). Because of their instinctual unconscious experience emerge (Jung, 1960). and unconscious nature, archetypes can be These ancestral psychic patterns, shared across activated by external events and cause a person cultures, are buried deep in the collective to behave in a primitive manner, driven by unconscious. They shape and influence people‟s unconscious patterns. An activated archetype worldviews, experiences, and behaviours (Jung, can cause one to express him/her 1960). Worldviews over the ages have given inappropriately in terms of the requirements of birth to shared and unique myths that can be the actual situation. understood as a cultural group‟s collective In summary, archetypes can be described as struggle with their own archetypes. Myths unconscious patterns linked to inherited populated by monsters, dragons, heroes (Greek ancestral psychic forces that all human beings demi-gods), and other forms are expressions of have in common. Archetypes can be activated these archetypes or internal ancestral psychic by external events. The main archetypes, as patterns that are subsumed in the collective identified by Jung, will be discussed next. These unconscious (Jung, 1960). Although archetypes are: persona, shadow, and anima-animus. have universal content, their manifestations are influenced by cultural differences. Persona A person could get trapped in an archetypal According to Jung (1966), the persona archetype pattern. But, because the archetypal pattern is represents all the different social masks that unconscious, the person could remain unaware people wear in different groups and situations. of it. A manifestation in a religious order may The word „persona‟ comes from the Latin word be of a priest caught in the grip of a „priest for mask (Jung, 1964). It refers to the way a archetype‟. He is then likely to get so caught up person presents him/herself to society. “It is a in the rituals and external symbols that he might „mask‟ designed to fit the expectations of lose his individuality and humanness. He collective consciousness. It is a compromise reduces himself to the archetypical pattern. Even between the individual and the society as to when praying for a sick person or performing what a person should appear to be” (Jung, rituals, he may be absent as a person. The 1953a, p. 158). Thus, the persona masks other priestly cloth (Roman Catholic collar), an aspects of the unconscious, such as the shadow ancient impersonal symbol of a way of life, may and anima/animus, which will be discussed in then dominate. The role of the archetype (in this following sections. The persona is the mask that instance the priest archetype) should add all people wear and that changes throughout the meaning and depth to life – not become life. duration of their lives. A person can be aware of their mask, such as knowing that certain The archetypes often influence and direct behaviours and attitudes are prescribed by a human thoughts and behaviour, and because the certain environment, however he/she may be archetype is unconscious the person is not aware unaware of deeper elements of the mask when of its influence. An example could be the this, for example, „work me‟ becomes activation of the ancient “warrior” archetype. generalised and becomes the „total me‟. Persona Although no one in a sophisticated world would may also be multiple in the sense that a person draw a sword and kill people who oppose may have inter alia a work identity, a his/her viewpoint, or hinder the achievement of identity or role e.g. mother, and a stage of life a goal, warrior-type behaviour is evident in both identity e.g. adolescent or old age. genders, surfacing in Africans as the drive to defend and to at all costs care for the extended The persona has individual and collective family and community. However, in the West, components (Jung, 1971). Like a real mask, the this same archetype may manifest in a more persona hides parts of the person, but also individualistic need to over-achieve, even at the reveals parts in a way he/she chooses to show expense of others. Both expressions of the him/herself. If a person does not feel unconscious archetype may be adaptive, but comfortable with him/herself, very little of the

Journal of Religion and Theology V3 ● I4 ● 2019 5 The Archetypal Roots of Culture and Religion true self will be shown. For instance, they would Paradoxically, the more a person is conscious of not allow others to see their vulnerabilities; shadow aspects, the less power the shadow has instead they would shield themselves behind a over the person‟s reactions. mask. Instead of spontaneously and A traditional African person could ascribe authentically expressing who they are, their unwanted personal aspects to malignant forces tendency would be to present an artificial image outside him/herself. He/she projects the to the world. Collective cultural expectations unwanted aspects. In an African context, the could pressurise people into acting according to personal dark side is mostly carried by the prescribed roles, or even delude them into collective. Thus, the individual‟s shadow is not believing they to be the mask they wear. a personal responsibility. Therefore, African According to Jung (1971), the persona individuals do not necessarily own their dark functionally serves adaptation to the social sides because unacceptable characteristics and context, and thus has a survival function. It actions are believed to be prompted by forces helps a person get along with liked and disliked beyond their control. Mbiti (1992, p. 197) states others. Therefore, the persona assists the person that African village life is filled with beliefs in to co-operate with others and achieve his/her mystical powers. These mystical powers enable goals. The persona is also employed by the ego people to “send curses or harm, including death, to hide a person‟s vulnerable aspects, such as from a distance”. Mbiti (1969, p. 199) further pain and uncertainty from others. asserts that “evil involves the in Shadow and practice of tapping and using this power to do harm to human beings or their property”. Another archetypal aspect of the self is the Thus, for Africans, shadow aspects are openly shadow, an archetype that is the dark side of the acknowledged, but are not individually owned. self, the impulsive urges and emotions not In both African and Western individuals, the acknowledged or accepted and thus hidden. shadow is unconscious. According to Jung (1959, p. 20), the shadow In the West there is an of openness and comprises “the denied aspects of the self”. The rationality. Thus, Western people might mislead shadow is part of the unconscious; the themselves into believing that they have no unacknowledged aspects suppressed by the shadow issues. As a result, individuals and conscious ego into the shadow (Jung, 1967). collective shadow issues remain unconscious. The shadow is the most accessible part of the An example could be the denial of the unconscious. Jung referred to it as the first layer ecological crisis that the world faces. The of the unconscious (Jung, 1968). comfort of affluence makes it difficult for the The shadow is part of the personality and seeks individual–and therefore the collective–to expression. The shadow expressions are often acknowledge the greater responsibility for the experienced as out-of-character behaviour. Such wellbeing of the whole. The rational mind is behaviour is typically not owned, and the person applied to issues, but there is a Cartesian split does not take responsibility for the action. The between the physical and the spiritual worlds. tendency is then to blame these behaviours or The more spiritual aspects such as caring and reactions on something or someone else. If a accepting responsibility for the greater good are person does something he/she cannot accept in often not sufficiently emphasised. Westerners him/herself, it is seen as „evil‟ and the person might appear to face shadow issues, but often does not see it as part of him/her, and tends to deny these issues by rationalising them. Thus, externalise it. In its extreme, „the devil‟ is often the Western shadow may be deepened by the accused of causing this irrational, out of split between the person‟s rational and spiritual character behaviour. Because the shadow is in lives. the unconscious, a person is unaware of his/her Anima/Animus own shadow, though others might see its manifestation. Jung (1954b, p. 198) proposed that “every man carries within him the eternal image of woman, Dealing with the shadow often poses “a moral not the image of this or that particular woman, problem that challenges the whole personality” but a definite feminine image”, which is called (Jung, 1959, p. 20). A moral problem could the anima. This feminine image is an imprint of arise, because to become conscious of the the ancestral experiences of the female, an shadow, one has to recognise and acknowledge archetypal deposit, as it were, of all the the dark aspects of one‟s own personality. impressions ever made by women. The same is

6 Journal of Religion and Theology V3 ● I4 ● 2019 The Archetypal Roots of Culture and Religion true of all women - they too have an inborn are consequently viewed as being above image of man (animus). In the unconsciousness criticism or even contemplation. In the Biblical of every man, there is a hidden feminine aspect, , it is believed that was brought into and in that of every woman, a masculine aspect. world by a woman; the man was/is seen as Since these images () are superior and is destined to be the head of the unconscious, the un-individuated may household and leader in religious and other life unconsciously project the anima/animus upon a domains. Women are often reduced to one of person of the opposite gender; for example, an two archetypes: mother or prostitute. The New adult behaving towards another adult as a father Testament of the Bible is mainly written by Paul or mother figure. Neo Jungians went a little and Peter; both men would nowadays be called further and consider both anima and animus as chauvinists. They downplayed the role of being embedded in men and women (Tresan, women as part of the inner circle around Jesus. 2007) implying complementarily of male and There was an outcry from the church when female qualities. The anima and animus are writer Dan Brown, in his novel The Da close to the true inner core of the self, much Vinci Code (Brown, 2003), suggested that Jesus closer than for instance shadow aspects. might have been married. The question arises: why would it be a sin to be married if women Anima and animus are neither “good” nor are not by design sinful? “bad”, but if repressed, might be expressed in negative ways (Jung, 1968). Repressed painful Women in many cultures have not been given or distressing life experiences may leave behind their rightful status. The feminine principle, the psychic wounds (Jung, 1928). When these inner woman in men who enables caring and is psychic wounds affect anima/animus aspects of concerned about the wellbeing of creation and the person, such as a woman abused by her health, is not adequately acknowledged. father as child, they may impact in a powerful, Similarly, the „inner man‟ or animus in women uncontrolled way on a person‟s life, and cause who takes the lead and is rational and analytical seemingly irrational and inappropriate reactions is also frequently unacknowledged. Greater (Kalsched, 1996). Such reactions are often consciousness of these is required, even though projections, and are not appropriate to the they are deeply embedded in the unconscious situation/person. While shadow projections are and are therefore difficult to become acquainted usually onto members of the same gender, with. anima/animus projections are usually onto Because the anima/animus is at the core of the members of the opposite gender. self, it can be expected that anima/animus Jung (1954a) postulates anima as the female projections will be fairly similar for Africans archetype, present in men at the unconscious and Westerners. Myths describe the dominant level, and represents feelings and emotionality, anima/animus archetypes of a culture. Similar whereas animus is present in women and figures come to the fore in Greek, Celtic, and represents and rationality. Anima/animus African myths. Anima figures, such as the are more or less unconscious elements in the virgin, witch, and crone, and animus figures psyche that are close to core of personality, and such as the hero, the saviour, and the villain are deal with opposite forces in the self and the found universally in most mythologies (Lima, world. On conscious levels, anima/animus 2005). These similarities in myths can be manifest in the external world in the way in attributed to the similarity of human archetypes. which a person experiences actual men/women. The challenge for individuals is to integrate both the masculine and feminine components of their Different cultures and religions have different, personalities, allowing a balanced expression to often strongly held views on the differences both aspects of the psyche. between men and women. The strength of emotions surrounding women‟s in many The that deep-seated unconscious cultures and religions, even in those which anima/animus patterns themselves out ostensibly agree on gender equality, can be seen similarly in all cultures can thus aide with the as indicative of unresolved anima/animus issues. understanding of culturally diverse expressions Gender beliefs are usually strongly steeped in of the masculine and the feminine. The fourth religious beliefs. For instance, many religions Jungian construct used to enhance intercultural describe the subordinate position of women as understanding, namely individuation, is ordained by God. These beliefs then manifest as discussed next. patriarchal patterns in cultures. These patterns

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Individuation the psyche creates both conflict and collaboration. This inner conflict and Jung referred to the process of an individual‟s collaboration increasingly results in an personal growth as individuation. In the indestructible whole–an individual (Jung, broadest sense, individuation can be seen as the 1969).Because individuation is such a complex, integration of all of the psyche‟s aspects. difficult, and lengthy process, most people Individuation is the process of transforming remain un-individuated, and thus unaware. one‟s psyche by bringing the personal unconscious and consciousness and the In African collectivist worldviews, the pressure collective unconscious and consciousness into of collective expectations on the individual to dialogue with each other (Jung, 1953b), aiming conform, might work contra individuation. Bujo at moving towards personal wholeness, which (1998, p. 73) asserts that given that “the Jung described as becoming “a separate, individual lives through the life-force of the indivisible unity or whole” (Jung, 1953a, p. whole and versa, no member of any African 173). Individuation cannot be fully attained, society can develop outside the community”. instead it is the on-going objective of the Thus, the individual whose voice is suppressed developmental process. Individuation is marked in a community might be destined to never find by an individual‟s differentiation from the their own voice. collective, and becoming a unique person in In the West, the more individualistic worldviews his/her own right. It is the coming to selfhood or might hamper individuation, in that the self-realisation (Jung, 1971). Individuation is responsibility towards the collective is less not to be confused with , which emphasised. However, the more individuated emphasises the individual‟s rights and person is more aware, and thus has a keener independence (Cross & Markus, 1999). developed discernment in evaluating and Individuation, on the other hand, entails appreciating the importance of the collective. differentiation and meaningful connectedness to Thus, the more individuated person is more the collective (Jung, 1969). Individuation is not likely to acknowledge his/her responsibility in opposition to the collective. Jung asserts that towards the collective without blindly following individuation “leads to a natural esteem for the its prescriptions. The different challenges in collective norm...” (Jung, 1971, p. 449). The terms of individuation is that individualistic individual by his/her very presupposes Westerners need to develop their sense of a relationship with the collective; it follows that responsibility towards the collective, whereas the process of individuation is towards “more Africans need to develop their sense of intense and broader collective relationships and separateness, to find their own voices in the not to isolation” (Jung, 1971, p. 448). choir of the collective. Individuation is a critical Individuation‟s aim is to peel off the wrappings process for both Africans and Westerners. of the false persona that people wear and in Although the challenges are different, recognising and owning one‟s shadow and individuation is a universal developmental anima/animus aspects. imperative, that is, to become an integrated, Through the process of individuation, the mature human being. individual (ego) becomes more conscious of the It has been described how all people have various parts of the psyche that had previously similar developmental challenges – to integrate been unconscious, and becoming a more unconscious aspects of the self and become integrated „whole‟ being. Individuation implies increasingly aware. This process of the development of consciousness out of the individuation is the same for all people, original state of unconsciousness (Jung, 1969). however, due to their cultural and religious Thus, individuation inevitably leads to greater contexts, the process may differ. Generalised awareness. Jung asserts that the inner dialogue differences are highlighted in the table between conscious and unconscious aspects of hereunder.

Table1. Manifestations of Individuation for Africans and Westerners African culture and religion Western culture and religion Constructs Un-individuated Individuated Un-individuated Individuated Self Collective, intuitive, A differentiated individual, Individualistic, over- Connected and and driven by and meaningfully connected rational, driven by integrated, healthy collective to and integrated into the personal conscious, and interaction between

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unconscious collective less intuitive conscious and unconscious Persona Blindly follows Authentic, assertive, shows Success-driven, in- Authentic, assertive customs, lacks own respect, and follows customs charge/in control, and with humility, and identity on own terms and with collects symbols of concerned about integrity external success shared human issues Shadow Jealous and Accepts dark side of self, Focused on scapegoats Accepts self and practices and avoids ascribing occurrences and blaming. External others, and is honest in to witchcraft that creates a locus of control, and open witchcraft: the dark cycle of enmity assuming the victim role side of Ubuntu Anima / Ascribes to the Ascribes to equality, flexible Masculine superiority, Ascribes to equality, animus superiority of man, roles, and integrates opposite undifferentiated, ascribes integration, flexible rigid roles, and gender attributes in self to rigid role prescriptions roles, and is avoids attributes of complementary and the opposite gender caring in the self Imago Dei Impersonal, ascribes Personal, God of Ascribes to a blind Ascribes to personal to ancestors as gods relationships, healer, and one following „Father‟, and collective God not many collectivist nature, part of of all creation, socialisation, blindly meaningful follows prescriptions relationships

CONCLUSION others in the cultural divide, and the persona assists an individual to co-operate with others It has been argued that Jung‟s theory may shed and achieve their goals. The fact that deep- on the over-emphasis of differences seated unconscious anima/animus patterns play between cultures, religion, genders, and people themselves out similarly in all cultures can thus in general. Jung‟s theory provides a deep aide with the understanding of culturally diverse perspective on the shared ancestral patterns that expressions of the masculine and the feminine. are part of a common humanity. The need for more individual consciousness in order to This process of individuation is the same for all individuate cultures and improve inter-cultural people, however, due to their cultural and relations was illustrated. Religions were religious contexts; the content of the process discussed as the roots of cultural beliefs. It may may differ. appear that „following Jung‟ is suggested as REFERENCES replacement for religion, far from that, Jung (1969) stated that no psychological healing is [1] Barmeyer, C., & Franklin, P. (2016). possible without spiritual healing. Intercultural management: A case-based approached to achieving complimentarily and The plea is made not only for religious synergy. London, United Kingdom: Palgrave to encourage individual members to Macmillan. individuate, but for these institutions themselves [2] Battista, R. J. (1980). Images of individuation: to individuate. It should be possible for religious A Jungian approach to the psychology of institutions to integrate new knowledge and imagery. In J. E. Shorr, G. E. Sobel, P. Robin, change outdated without sacrificing & J. A. Connella (Eds.), Imagery: Its many their core beliefs and values. Even with good dimensions and applications (pp. 113–130). intentions, as long as religious institutions as Boston, MA: Springer Science Business do not become more conscious, and Media.doi:10.1007/978-1-4684-3731-7_8 do not encourage their members to be more [3] Beuster, J. R. (1997). Psychopathology from a conscious, they will contribute towards inter- traditional South African perspective. Vista cultural intolerance and conflict. Occasional Papers,5(1), 13–22. [4] Brown, D. (2003). The Da Vinci code. London, Jung‟s four constructs discussed in this article United Kingdom: Transworld & Bantam provide insight into the deep structural Books. similarities in worldviews, cultures, and [5] Bujo, B. (1998). The ethical dimension of religions. The constructs also encourage critical, community: The African model and the integrative thinking. In both African and dialogue between North and South. Nairobi, Western people, the shadow is unconscious and Kenya: Paulines Publications Africa. helps a person get along with liked and disliked

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Citation: Rev Dr. James O Juma, “The Archetypal Roots of Culture and Religion", Journal of Religion and Theology, vol.3, no. 4, pp. 1-10, 2019. Copyright: © Rev Dr. James O Juma, This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.

10 Journal of Religion and Theology V3 ● I4 ● 2019