4.03 - The Special Phenomenology of the Child Archetype

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object:4.03 - The Special Phenomenology of the Child Archetype
book class:The Archetypes and the Collective Unconscious
author class:Carl Jung
subject class:Psychology
subject class:Occultism
class:chapter

III. THE SPECIAL PHENOMENOLOGY OF THE CHILD ARCHETYPE

1. The Abandonment of the Child

285 Abandonment, exposure, danger, etc. are all elaborations of
the "child's" insignificant beginnings and of its mysterious and
miraculous birth. This statement describes a certain psychic
experience of a creative nature, whose object is the emergence
of a new and as yet unknown content. In the psychology of the
individual there is always, at such moments, an agonizing situa-
tion of conflict from which there seems to be no way out at
least for the conscious mind, since as far as this is concerned,
tertium non datur. But out of this collision of opposites the
unconscious psyche always creates a third thing of an irrational
nature, 29 which the conscious mind neither expects nor under-
stands. It presents itself in a form that is neither a straight "yes"

29 Psychological Types, Def. 51.

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THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS

nor a straight "no," and is consequently rejected by both. For
the conscious mind knows nothing beyond the opposites and,
as a result, has no knowledge of the thing that unites them.
Since, however, the solution of the conflict through the union of
opposites is of vital importance, and is moreover the very thing
that the conscious mind is longing for, some inkling of the
creative act, and of the significance of it, nevertheless gets
through. From this comes the numinous character of the
"child." A meaningful but unknown content always has a secret
fascination for the conscious mind. The new configuration is
a nascent whole; it is on the way to wholeness, at least in so far
as it excels in "wholeness" the conscious mind when torn by
opposites and surpasses it in completeness. For this reason all
uniting symbols have a redemptive significance.

286 Out of this situation the "child" emerges as a symbolic con-
tent, manifestly separated or even isolated from its background
(the mother), but sometimes including the mother in its perilous
situation, threatened on the one hand by the negative attitude
of the conscious mind and on the other by the horror vacui of
the unconscious, which is quite ready to swallow up all its
progeny, since it produces them only in play, and destruction is
an inescapable part of its play. Nothing in all the world wel-
comes this new birth, although it is the most precious fruit of
Mother Nature herself, the most pregnant with the future,
signifying a higher stage of self-realization. That is why Nature,
the world of the instincts, takes the "child" under its wing: it
is nourished or protected by animals.

287 "Child" means something evolving towards independence.
This it cannot do without detaching itself from its origins:
abandonment is therefore a necessary condition, not just a con-
comitant symptom. The conflict is not to be overcome by the
conscious mind remaining caught between the opposites, and
for this very reason it needs a symbol to point out the necessity
of detaching itself from its origins. Because the symbol of the
"child" fascinates and grips the conscious mind, its redemptive
effect passes over into consciousness and brings about that sepa-
ration from the conflict-situation which the conscious mind by
itself was unable to achieve. The symbol anticipates a nascent
state of consciousness. So long as this is not actually in being,
the "child" remains a mythological projection which requires

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THE PSYCHOLOGY OF THE CHILD ARCHETYPE

religious repetition and renewal by ritual. The Christ Child,
for instance, is a religious necessity only so long as the majority
of men are incapable of giving psychological reality to the say-
ing: ''Except ye become as little children. . . ." Since all such
developments and transitions are extraordinarily difficult and
dangerous, it is no wonder that figures of this kind persist for
hundreds or even thousands of years. Everything that man
should, and yet cannot, be or do be it in a positive or nega-
tive sense lives on as a mythological figure and anticipation
alongside his consciousness, either as a religious projection or
what is still more dangerous as unconscious contents which
then project themselves spontaneously into incongruous objects,
e.g., hygienic and other "Salvationist" doctrines or practices. All
these are so many rationalized substitutes for mythology, and
their unnaturalness does more harm than good.
288 The conflict-situation that offers no way out, the sort of
situation that produces the "child" as the irrational third, is of
course a formula appropriate only to a psychological, that is,
modern stage of development. It is not strictly applicable to the
psychic life of primitives, if only because primitive man's child-
like range of consciousness still excludes a whole world of pos-
sible psychic experiences. Seen on the nature-level of the primi-
tive, our modern moral conflict is still an objective calamity
that threatens life itself. Hence not a few child-figures are cul-
ture-heroes and thus identified with things that promote cul-
ture, e.g., fire, 30 metal, corn, maize, etc. As bringers of light,
that is, enlargers of consciousness, they overcome darkness,
which is to say that they overcome the earlier unconscious state.
Higher consciousness, or knowledge going beyond our present-
day consciousness, is equivalent to being all alone in the world.
This loneliness expresses the conflict between the bearer or
symbol of higher consciousness and his surroundings. The con-
querors of darkness go far back into primeval times, and, to-
gether with many other legends, prove that there once existed
a state of original psychic distress, namely unconsciousness.
Hence in all probability the "irrational" fear which primitive
man has of the dark even today. I found a form of religion
among a tribe living on Mount Elgon that corresponded to

30 Even Christ is of a fiery nature ("he that is near to me is near to the fire"
Origen, In Jeremiam Homiliae, XX, 3); likewise the Holy Ghost.

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THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS

pantheistic optimism. Their optimistic mood was, however, al-
ways in abeyance between six o'clock in the evening and six
o'clock in the morning, during which time it was replaced by
fear, for in the night the dark being Ayik has his dominion
the "Maker of Fear." During the daytime there were no monster
snakes anywhere in the vicinity, but at night they were lurking
on every path. At night the whole of mythology was let loose.

2. The Invincibility of the Child

* 8 9 It is a striking paradox in all child myths that the "child" is
on the one hand delivered helpless into the power of terrible
enemies and in continual danger of extinction, while on the
other he possesses powers far exceeding those of ordinary hu-
manity. This is closely related to the psychological fact that
though the child may be "insignificant," unknown, "a mere
child," he is also divine. From the conscious standpoint we seem
to be dealing with an insignificant content that has no releasing,
let alone redeeming, character. The conscious mind is caught
in its conflict-situation, and the combatant forces seem so over-
whelming that the "child" as an isolated content bears no rela-
tion to the conscious factors. It is therefore easily overlooked
and falls back into the unconscious. At least, this is what we
should have to fear if things turned out according to our con-
scious expectations. Myth, however, emphasizes that it is not so,
but that the "child" is endowed with superior powers and,
despite all dangers, will unexpectedly pull through. The "child"
is born out of the womb of the unconscious, begotten out of the
depths of human nature, or rather out of living Nature herself.
It is a personification of vital forces quite outside the limited
range of our conscious mind; of ways and possibilities of which
our one-sided conscious mind knows nothing; a wholeness
which embraces the very depths of Nature. It represents the
strongest, the most ineluctable urge in every being, namely the
urge to realize itself. It is, as it were, an incarnation of the in-
ability to do otherwise, equipped with all the powers of nature
and instinct, whereas the conscious mind is always getting
caught up in its supposed ability to do otherwise. The urge and
compulsion to self-realization is a law of nature and thus of
invincible power, even though its effect, at the start, is insignifi-

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THE PSYCHOLOGY OF THE CHILD ARCHETYPE

cant and improbable. Its power is revealed in the miraculous
deeds of the child hero, and later in the athla ('works') of the
bondsman or thrall (of the Heracles type), where, although the
hero has outgrown the impotence of the ''child," he is still in a
menial position. The figure of the thrall generally leads up to
the real epiphany of the semi-divine hero. Oddly enough, we
have a similar modulation of themes in alchemy in the syno-
nyms for the lapis. As the materia prima, it is the lapis exilis
et vilis. As a substance in process of transmutation, it is servus
rubeus or fugitivus; and finally, in its true apotheosis, it attains
the dignity of a filiiis sapientiae or deus terrenus, a. "light above
all lights," a power that contains in itself all the powers of the
upper and nether regions. It becomes a corpus glorificatum
which enjoys everlasting incorruptibility and is therefore a
panacea ("bringer of healing"). 31 The size and invincibility of
the "child" are bound up in Hindu speculation with the nature
of the atman, which corresponds to the "smaller than small yet
bigger than big" motif. As an individual phenomenon, the self
is "smaller than small"; as the equivalent of the cosmos, it is
"bigger than big." The self, regarded as the counter-pole of the
world, its "absolutely other," is the sine qua non of all empiri-
cal knowledge and consciousness of subject and object. Only be-
cause of this psychic "otherness" is consciousness possible at
all. Identity does not make consciousness possible; it is only
separation, detachment, and agonizing confrontation through
opposition that produce consciousness and insight. Hindu in-
trospection recognized this psychological fact very early and con-
sequently equated the subject of cognition with the subject of
ontology in general. In accordance with the predominantly in-
troverted attitude of Indian thinking, the object lost the attri-
bute of absolute reality and, in some systems, became a mere
illusion. The Greek-Occidental type of mind could not free
itself from the conviction of the world's absolute existence at
the cost, however, of the cosmic significance of the self. Even
today Western man finds it hard to see the psychological neces-
sity for a transcendental subject of cognition as the counter-pole
of the empirical universe, although the postulate of a world-

31 The material is collected in Psychology and Alchemy, Parts II and III. For
Mercurius as a servant, see the parable of Eirenaeus Philale thes, Ripley Reviv'd:
or, An Exposition upon Sir George Ripley's Hermetico-Poetical Works (1678).

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THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS

confronting self, at least as a point of reflection, is a logical
necessity. Regardless of philosophy's perpetual attitude of dis-
sent or only half-hearted assent, there is always a compensating
tendency in our unconscious psyche to produce a symbol of the
self in its cosmic significance. These efforts take on the arche-
typal forms of the hero myth such as can be observed in almost
any individuation process.
29 The phenomenology of the "child's" birth always points
back to an original psychological state of non-recognition, i.e.,
of darkness or twilight, of non-differentiation between subject
and object, of unconscious identity of man and the universe.
This phase of non-differentiation produces the golden egg,
which is both man and universe and yet neither, but an irra-
tional third. To the twilight consciousness of primitive man it
seems as if the egg came out of the womb of the wide world and
were, accordingly, a cosmic, objective, external occurrence. To
a differentiated consciousness, on the other hand, it seems evi-
dent that this egg is nothing but a symbol thrown up by the
psyche or what is even worse a fanciful speculation and there-
fore "nothing but" a primitive phantasm to which no "reality"
of any kind attaches. Present-day medical psychology, however,
thinks somewhat differently about these "phantasms." It knows
only too well what dire disturbances of the bodily functions and
what devastating psychic consequences can flow from "mere"
fantasies. "Fantasies" are the natural expressions of the life of
the unconscious. But since the unconscious is the psyche of all
the body's autonomous functional complexes, its "fantasies"
have an aetiological significance that is not to be despised. From
the psychopathology of the individuation process we know that
the formation of symbols is frequently associated with physical
disorders of a psychic origin, which in some cases are felt as
decidedly "real." In medicine, fantasies are real things with
which the psycho therapist has to reckon very seriously indeed.
He cannot therefore deprive of all justification those primitive
phantasms whose content is so real that it is projected upon
the external world. In the last analysis the human body, too, is
built of the stuff of the world, the very stuff wherein fantasies
become visible; indeed, without it they could not be experienced
at all. Without this stuff they would be like a sort of abstract

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THE PSYCHOLOGY OF THE CHILD ARCHETYPE

crystalline lattice in a solution where the crystallization process
had not yet started.

29 1 The symbols of the self arise in the depths of the body and
they express its materiality every bit as much as the structure of
the perceiving consciousness. The symbol is thus a living body,
corpus et anima; hence the "child" is such an apt formula for
the symbol. The uniqueness of the psyche can never enter
wholly into reality, it can only be realized approximately,
though it still remains the absolute basis of all consciousness.
The deeper "layers" of the psyche lose their individual unique-
ness as they retreat farther and farther into darkness. "Lower
down," that is to say as they approach the autonomous func-
tional systems, they become increasingly collective until they
are universalized and extinguished in the body's materiality,
i.e., in chemical substances. The body's carbon is simply carbon.
Hence "at bottom" the psyche is simply "world." In this sense
I hold Kerenyi to be absolutely right when he says that in
the symbol the world itself is speaking. The more archaic and
"deeper," that is the more physiological, the symbol is, the more
collective and universal, the more "material" it is. The more
abstract, differentiated, and specific it is, and the more its na-
ture approximates to conscious uniqueness and individuality,
the more it sloughs off its universal character. Having finally
attained full consciousness, it runs the risk of becoming a mere
allegory which nowhere oversteps the bounds of conscious com-
prehension, and is then exposed to all sorts of attempts at ra-
tionalistic and therefore inadequate explanation.

3. The Hermaphroditism of the Child

292 It is a remarkable fact that perhaps the majority of cosmo-
gonic gods are of a bisexual nature. The hermaphrodite means
nothing less than a union of the strongest and most striking op-
posites. In the first place this union refers back to a primitive
state of mind, a twilight where differences and contrasts were
either barely separated or completely merged. With increasing
clarity of consciousness, however, the opposites draw more and
more distinctly and irreconcilably apart. If, therefore, the
hermaphrodite were only a product of primitive non-differenti-
ation, we would have to expect that it would soon be eliminated

173

THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS

with increasing civilization. This is by no means the case; on
the contrary, man's imagination has been preoccupied with this
idea over and over again on the high and even the highest levels
of culture, as we can see from the late Greek and syncretic
philosophy of Gnosticism. The hermaphroditic rebis has an
important part to play in the natural philosophy of the Middle
Ages. And in our own day we hear of Christ's androgyny in
Catholic mysticism. 32
293 We can no longer be dealing, then, with the continued ex-
istence of a primitive phantasm, or with an original contamina-
tion of opposites. Rather, as we can see from medieval writings, 33
the primordial idea has become a symbol of the creative union
of opposites, a "uniting symbol" in the literal sense. In its func-
tional significance the symbol no longer points back, but
forward to a goal not yet reached. Notwithstanding its mon-
strosity, the hermaphrodite has gradually turned into a subduer
of conflicts and a bringer of healing, and it acquired this mean-
ing in relatively early phases of civilization. This vital meaning
explains why the image of the hermaphrodite did not fade out
in primeval times but, on the contrary, was able to assert itself
with increasing profundity of symbolic content for thousands
of years. The fact that an idea so utterly archaic could rise to
such exalted heights of meaning not only points to the vitality
of archetypal ideas, it also demonstrates the rightness of the
principle that the archetype, because of its power to unite
opposites, mediates between the unconscious substratum and
the conscious mind. It throws a bridge between present-day
consciousness, always in danger of losing its roots, and the
natural, unconscious, instinctive wholeness of primeval times.
Through this mediation the uniqueness, peculiarity, and one-
sidedness of our present individual consciousness are linked up
again with its natural, racial roots. Progress and development
are ideals not lightly to be rejected, but they lose all meaning
if man only arrives at his new state as a fragment of himself,
having left his essential hinterl and behind him in the shadow of
the unconscious, in a state of primitivity or, indeed, barbarism.
The conscious mind, split off from its origins, incapable of

32 Koepgen, Die Gnosis des Christentums, pp. 315ft:.

33 For the lapis as mediator and medium, cf. Tractatus aureus, in Manget,
Biblio theca chemica curiosa, I, p. 408b, and Artis auriferae (1572), p. 641.

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THE PSYCHOLOGY OF THE CHILD ARCHETYPE

realizing the meaning of the new state, then relapses all too
easily into a situation far worse than the one from which the
innovation was intended to free it exempla sunt odiosa! It was
Friedrich Schiller who first had an inkling of this problem; but
neither his contemporaries nor his successors were capable of
drawing any conclusions. Instead, people incline more than
ever to educate children and nothing more. I therefore suspect
that the furor paedogogicus is a god-sent method of by-passing
the central problem touched on by Schiller, namely the educa-
tion of the educator. Children are educated by what the grown-
up is and not by what he says. The popular faith in words is a
veritable disease of the mind, for a superstition of this sort al-
ways leads farther and farther away from man's foundations
and seduces people into a disastrous identification of the person-
ality with whatever slogan may be in vogue. Meanwhile every-
thing that has been overcome and left behind by so-called
"progress" sinks deeper and deeper into the unconscious, from
which there re-emerges in the end the primitive condition of
identity with the mass. Instead of the expected progress, this
condition now becomes reality.

294 As civilization develops, the bisexual primordial being turns
into a symbol of the unity of personality, a symbol of the self,
where the war of opposites finds peace. In this way the primor-
dial being becomes the distant goal of man's self-development,
having been from the very beginning a projection of his uncon-
scious wholeness. Wholeness consists in the union of the con-
scious and the unconscious personality. Just as every individual
derives from masculine and feminine genes, and the sex is
determined by the predominance of the corresponding genes,
so in the psyche it is only the conscious mind, in a man, that
has the masculine sign, while the unconscious is by nature
feminine. The reverse is true in the case of a woman. All I have
done in my anima theory is to rediscover and reformulate this
fact. 34 It had long been known.

2 95 The idea of the coniunctio of male and female, which be-
came almost a technical term in Hermetic philosophy, ap-
pears in Gnosticism as the mysterium iniquitatis, probably not
uninfluenced by the Old Testament "divine marriage" as

34 Psychological Types, Def. 48; and "Relations between the Ego and the Un-
conscious," pars. 296ff.

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THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS

performed, for instance, by Hosea. 35 Such things are hinted at
not only by certain traditional customs, 36 but by the quotation
from the Gospel according to the Egyptians in the second epistle
of Clement: "When the two shall be one, the outside as the
inside, and the male with the female neither male nor female." 37
Clement of Alexandria introduces this logion with the words:
"When ye have trampled on the garment of shame (with thy
feet) . . . ," 38 which probably refers to the body; for Clement
as well as Cassian (from whom the quotation was taken over),
and the pseudo-Clement, too, interpreted the words in a spirit-
ual sense, in contrast to the Gnostics, who would seem to have
taken the coniunctio all too literally. They took care, however,
through the practice of abortion and other restrictions, that the
biological meaning of their acts did not swamp the religious
significance of the rite. While, in Church mysticism, the pri-
mordial image of the hieros gamos was sublimated on a lofty
plane and only occasionally as for instance with Mechthild of
Magdeburg 39 approached the physical sphere in emotional
intensity, for the rest of the world it remained very much alive
and continued to be the object of especial psychic preoccupa-
tion. In this respect the symbolical drawings of Opicinus de
Canistris 40 afford us an interesting glimpse of the way in which
this primordial image was instrumental in uniting opposites,
even in a pathological state. On the other hand, in the Hermetic
philosophy that throve in the Middle Ages the coniunctio was
performed wholly in the physical realm in the admittedly ab-
stract theory of the coniugium solis et lunae, which despite this
drawback gave the creative imagination much occasion for
anthropomorphic flights.
29 6 Such being the state of affairs, it is readily understandable
that the primordial image of the hermaphrodite should reap-
pear in modern psychology in the guise of the male-female
antithesis, in other words as male consciousness and personified
female unconscious. But the psychological process of bringing
things to consciousness has complicated the picture consider-
ably. Whereas the old science was almost exclusively a field in

35 Hosea 1 : 2ff. 36 Cf. Fendt, Gnostische Mysterien.

37 James, The Apocryphal New Testament, p. i l.

38 Clement, Stromata, III, 13, 92, 2. 39 The Flowing Light of the Godhead.
40 Salomon, Opicinus de Canistris.

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THE PSYCHOLOGY OF THE CHILD ARCHETYPE

which only the man's unconscious could project itself, the new
psychology had to acknowledge the existence of an autonomous
female psyche as well. Here the case is reversed, and a femi-
nine consciousness confronts a masculine personification of the
unconscious, which can no longer be called anima but animus.
This discovery also complicates the problem of the coniunctio.
297 Originally this archetype played its part entirely in the field
of fertility magic and thus remained for a very long time a
purely biological phenomenon with no other purpose than that
of fecundation. But even in early antiquity the symbolical
meaning of the act seems to have increased. Thus, for example,
the physical performance of the hieros gamos as a sacred rite
not only became a mystery it faded to a mere conjecture. 41 As
we have seen, Gnosticism, too, endeavoured in all seriousness
to subordinate the physiological to the metaphysical. Finally,
the Church severed the coniunctio from the physical realm alto-
gether, and natural philosophy turned it into an abstract
theoria. These developments meant the gradual transformation
of the archetype into a psychological process which, in theory,
we can call a combination of conscious and unconscious proc-
esses. In practice, however, it is not so simple, because as a rule
the feminine unconscious of a man is projected upon a feminine
partner, and the masculine unconscious of a woman is projected
upon a man. The elucidation of these problems is a special
branch of psychology and has no part in a discussion of the
mythological hermaphrodite.

4. The Child as Beginning and End

9 8 Faust, after his death, is received as a boy into the "choir of
blessed youths." I do not know whether Goe the was referring,
with this peculiar idea, to the cupids on antique grave-stones. It
is not unthinkable. The figure of the cucullatus points to the
hooded, that is, the invisible one, the genius of the departed,
who reappears in the child-like frolics of a new life, surrounded
by the sea-forms of dolphins and tritons. The sea is the favourite

41 Cf. the diatribe by Bishop Asterius (Foucart, Mystkres of d'Eleusis, pp. 477ff.).
According to Hippolytus' account the hierophant actually made himself impotent
by a draught of hemlock. The self-castration of priests in the worship of the
Mother Goddess is of similar import.

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THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS

symbol for the unconscious, the mother of all that lives. Just as
the "child" is, in certain circumstances (e.g., in the case of
Hermes and the Dactyls), closely related to the phallus, symbol
of the begetter, so it comes up again in the sepulchral phallus,
symbol of a renewed begetting.

299 The "child" is therefore renatus in novam infantiam. It is
thus both beginning and end, an initial and a terminal creature.
The initial creature existed before man was, and the terminal
creature will be when man is not. Psychologically speaking, this
means that the "child" symbolizes the pre-conscious and the
post-conscious essence of man. His pre-conscious essence is the
unconscious state of earliest childhood; his post-conscious essence
is an anticipation by analogy of life after death. In this idea
the all-embracing nature of psychic wholeness is expressed.
Wholeness is never comprised within the compass of the con-
scious mind it includes the indefinite and indefinable extent
of the unconscious as well. Wholeness, empirically speaking, is
therefore of immeasurable extent, older and younger than con-
sciousness and enfolding it in time and space. This is no specu-
lation, but an immediate psychic experience. Not only is the
conscious process continually accompanied, it is often guided,
helped, or interrupted, by unconscious happenings. The child
had a psychic life before it had consciousness. Even the adult still
says and does things whose significance he realizes only later, if
ever. And yet he said them and did them as if he knew what
they meant. Our dreams are continually saying things beyond
our conscious comprehension (which is why they are so useful
in the therapy of neuroses). We have intimations and intuitions
from unknown sources. Fears, moods, plans, and hopes come to
us with no invisible causation. These concrete experiences are
at the bottom of our feeling that we know ourselves very little;
at the bottom, too, of the painful conjecture that we might
have surprises in store for ourselves.

300 Primitive man is no puzzle to himself. The question "What
is man?" is the question that man has always kept until last.
Primitive man has so much psyche outside his conscious mind
that the experience of something psychic outside him is far
more familiar to him than to us. Consciousness hedged about
by psychic powers, sustained or threatened or deluded by them,
is the age-old experience of mankind. This experience has pro-

178

THE PSYCHOLOGY OF THE CHILD ARCHETYPE

jected itself into the archetype of the child, which expresses
man's wholeness. The "child" is all that is abandoned and
exposed and at the same time divinely powerful; the insignifi-
cant, dubious beginning, and the triumphal end. The "eternal
child" in man is an indescribable experience, an incongruity,
a handicap, and a divine prerogative; an imponderable that de-
termines the ultimate worth or worthlessness of a personality.

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