Communing With the Gods, 10



Archetypal Dreaming


pp. 306-8 C. G. Jung on instincts & archetypes

p. 306

"Carl Jung was struck by the importance of

universal patterns in the ideation ... in myth and literature ...

{This "ideation" is actually the experience, by mortals, of divine worlds of immortals, vouchsafed in order to encourage the mortals to trust in such praeternatural guidance.}

(Stevens 1982; see also ... Haule 2010)....

p. 307

Of relevance to the anthropology of dreaming is his view that dreams are as vivid, complex and interesting as the waking world -- a view which he held in common with peoples from plyphasic cultures (Cahen 1966; Marjasch 1966).

He argued that human and animal experience is produced by instinctive structures that are archaic, transpersonal, and even transcultural (Jung 1956 [1912]:3-6; see also Edinger 1972, Neumann 1969:270)."

[Jung 1968b [1934]:3-4 :] "the collective unconscious ... is ...

p. 308

identical in all men and thus constitutes a common psychic substrate of a suprapersonal nature which is present in every one of us."

{The divinities who appear to mortals in dreams (which are constructed by those divinties), also enable the evolution-and-development of instincts in mortals.}

Haule 2010 = John Ryan Haule : Jung in the 21st Century. Vol. 1 : Evolution and Archetype. NY : Routledge.

p. 309 "archetypes have never been conscious"?!

"Rather, the archetypes have never been conscious during the course of either ontogenesis or phylogenesis ([Jung 1968c [1936/37]:42, 1969a [1946]:210)."

{Because so-called "archetypes" are actually independent divine entities, these "archetypes" have always-and-evermore, been, and shall ("world without end"), be conscious of their own doings in connection with each-other, with other divine entities, and with mortals, throughout their entire existence (since-throughout-and-until all aeternality). [Jung's remarks are, as usual, thoroughly absurd.]}

p. 310 myth-&-art as structure

"Jung's experience was that the attributes ... are known through ... their manifestations in dreams, ... myths, art, etc. -- a methodology not unfamiliar to students of other schools that attempt to define structure, such as those of Claude Le'vi-Strauss and Jean Piaget."

p. 311 marriage-patterns

"Marriage patterns range enormously among the societies of the world ... (see Parkin and Stone 2004).

... Gough (1961) described a curious form of marriage among some matrilineal Nayar of India in which the bride and groom "marry" before puberty, rarely sleeping and never living together, the woman having the sole responsibility to eventually bury her "husband." {That is to say, if he should die first; responsibilities reversed in case of reverse sequence of dying.}

Parkin & Stone 2004 = David Parkin & Linda Stone (edd.) : Kinship and Family : an Anthropological Reader. London : Blackwell.

Gough 1961 = K. Gough : "Nayar : Central Kerala". In :- D. M. Schneider & K. Gough (edd.) : Matrilineal Kinship. Berkeley : Univ ov CA Pr.

p. 311 Are metaphors of commonplace occurrence in dreamings?

[quoted from Bulkeley 1994, p. 134] "Dreams do have a dimension of religious meaning; this dimension emerges out of the root metaphors in dreams. To understand fully the root metaphors of dreams requires ... a theory of religious metaphor".

{Metaphors occurr in waking-life in such occasional entertainments as poe:sy, limericks, guessing-games, and jokery. But because poe:sy, limericks, guessing-games, and jokery are all pretty scarce in dreams; therefore, experience of metaphors must surely be correspondingly uncommon in dreams. Extant religions seldom employ direct metaphor (though they may, on occasion, praesent instances of narrative "parables") : such that, antique religions which once-upon-a-time did make much use of word-play metaphor (such as the kennings described by, e.g., Snorri Sturluson in his Prose Edda) have become extinct; perhaps such religions died out partly because metaphors were generally regarded by most theologians as unsuitable for sincere religious litterature.}

p. 312 numinosity in "core consciousness" {a term rather similar to "core shamanism"}

"What makes the activity if the archetypes distinctive in human affairs is the ... profundity and numinosity ... that commonly accompanies their emergence ... from the "core consciousness" as described by Damasio (2010)."

Damasio 2010 = Antonio Damasio : Self Comes to Mind. NY : Pantheon.

p. 313 \ouro-boros\ 'tail-swallower'

"This is the uroboros motif that Erich Neumann placed in the center of the evolution and development ...; the self-devouring archetypal ground of all experience."

{The serpent Ouro-boros (derived, in the Hellenistic aira, from Aiguptian mythology) is prominent in alchemical symbolism of Renaissance aira, which is tinged with metaphysical connotations.}

p. 314 Neumann's hypotheses

"Neumann (1969:xvi) ... examined the stages of development of consciousness as reflected in the world's

various mythological systems for clues as to the stages in the evolution of consciousness.

Neumann, like Jung before him, treated archetypes as at least analogous to physical organs (Jung 1968e [1940]:160-161, Neumann 1969:xvi)".

{This is relatable to the Taoist practice of viewing (during trance) deities abiding, as it were, within the internal organs of the material body.}

Neumann 1969 = Erich Neumann : The Origins and History of Consciousness. Princeton Univ Pr.

pp. 315-7 archetypes are "sublime", but materialism is a "snare" : consider parapsychological elements

p. 315

"Jung's ... conviction that the archetypes are at once {for the nonce} embodied structures that bear the imprint of the sublime; that is, the archetypes are both structures within the human body, and represent the domain of spirit. ...

Jung ... imagined

the psyche as the intersection at the apex of two cones [the lower pointing upwards and the upper pointing downwards], one of spirit and the other of matter (1969a [1946]:215)."

{This actual intersection is the mechanism whereby the subtle bodies of consciousness are able to control the the material body : this mechanism is known (in standard occult terminology) as the "aitheric body"; it is (when not projected) manifest as the "perispirit".}

p. 316

"Jung ... fervently wished to avoid the two snares of physiological reductionism ... and materialism ... ."

p. 316 only instincts?

[quoted from Jung 1959 [1951]] "There is, therefore, no justification for visualizing the archetype as anything other than the image of instinct in man". {If this were so, then archetypes would be more characteristic of beasts than of humans; for, beasts are more dominated by their instincts.}

{Only the astral-plane entities are in control of physiological instincts. In addition to astral-plane entities, there are mental-plane entities (who are in control of language-functions) and causal-plane entities (who are in control of ethics-functions). Any of these types of entities may be encountred in the appropriate dream-world.}

p. 317 Is "circuitry" an adequate metaphor for all mental functionings?

"The archetypes are either inherent systems of neural circuitry, or they do not exist". {This would be true only it neurons were the only type of cells constituting the brain : but there are many more types of brain-cells than merely neurons (much as there are many varieties of components in electronics-devices).}

{The "neural circuitry" is the computer-hardware of the brain; whereas the archetypes are inhaerent [not so much in the circuitry/hardware, but rather instead largely] in the programming (installation of this programming being performed, for mortals, by the immortal deities, who may manifest themselves in dreams) of the brain.}

p. 318 philosophical truths are expressed in dreaming

[quoted from Jung 1933, p. 11] "Dreams may give expression to ineluctable truths, to philosophical pronouncements, ... even telepathic visions ... ."

Jung 1933 = C. G. Jung : Modern Man in Search of a Soul. NY : Harcourt.

pp. 320-1 dream-culture in alchemy

p. 320

"Jung had to go in search of a dream culture that would help him make sense of what he was experiencing. He famously discovered such a dream-culture in the symbolism of latter-day alchemy (see 1959 [1951]; 2009:360; especially his 1970 [1955/56] volume, Mysterium Conjunctionis). ...

Serpents, arches, fire, golden light, booming voices

p. 321

from spirit beings, these are all archetypal images ... that accrue meaning ... through mythopoeic associations that expand endessly in a developmental frame."

Jung 1959 = C. G. Jung : Aion : Researches into the Phenomenology of the Self. Princeton Univ Pr.

Jung 1970 = C. G. Jung : Mysterium Conjunctionis : Researches into ... Alchemy. Princeton Univ Pr.

p. 323 the "Great Man" in Naskapi dreaming

"The Naskapi of Labrador say that ... what they call Mista'peo, or the "Great Man," {"Great Woman" for women} lives in people's hearts (Speck ... [1935}:34-35) :

[quoted] The Great Man reveals itself in dreams. ... Those who respond to their dreams by giving them serious attention, by thinking about them, by trying to interpret their meaning in secret ..., can cultivate deeper communication with the Great Man. He then favors such a person with more dreams, an d these better in quality. The next obligation is for the individual to follow instructions given to him in dreams, and to memorialize them in representations of art."

Speck 1935 = Frank G. Speck : Naskapi. Norman : Univ of OK Pr.

pp. 324-5 encountres with goddess in dreaming : Zulu, Ainu, and Navaho

p. 324

"Kohler (1941:20) records the dream of a Zulu man who encountered

a naked, black woman who was suckling snakes from her many breasts located over her body ... ." {Such mythic "galactophagous" snakes are praesent in "the religious systems of Sub Saharan Africa" ("CM-SR", p. 61b).} {More specificly, the Zulu dream-context is paralleled in how Klutaimnestra "dreams of giving birth to a snake ... and offers him milk ... from her breasts (Libation Bearers 526-550 ...)." ("CM-SR", p. 65a).}

{As for the snake which (in the Old French Livre de Carados) "attaches itself to Guigner's breast" ("CM-SR", p. 66a), Guigner's Cymry name is \Tegau Euvron\, "bitten on the breast" by "a poisonous snake" (DCeM, s.v. "Tegau Eufron"). \Caradoc\ is apparently cognate with \S`aradvant\ (PE, s.v. "S`aradvan"), the name of a r.s.i seduced by the ap-saras JANa-pati (name cognate with \GUIGNer\).} {There is a goddess depicted often depicted, in mediaeval European art, "nursing ... a snake at her breast" (GOT, p. 41) : this goddess "suckling snakes" (GOT, p. 44) "came to symbolize Luxuria" ('lechery') : "Luxuria suckling snakes" (ILSC, p. 89b) beside >adam and H.awwah (depicted at Arthous).}

p. 325

"Lincoln (1935:227) recorded a dream by a Navajo {Navaho} man ... some eighteen years after it happened :

[quoted] I was in the mountains in a sort of can~on.

{This canyon may be aequivalent to the "natural fissure" which is, in Pr.thivi (earth-goddess), aequivalent to "menses" in "a concourse of women" (Kr.s.n.a Yajus Veda, Taittiriya Samhita 2:5:1). 'Menses' may be the signification of the moon-crescent containing

On the top of the mountain there was a plane.

a half-reddened knife-blade as object-of-worship within temple (CBM, p. 50). This knife-blade could be conceptualized as aequivalent to a blade of an ae:roplane's propeller, which is able to propell by "cutting through" the air.}

I found an old arrow ... . While looking at the arrow,

{"Quilaztli appeared before the archers ... as a beautiful large eagle ... . She was shot by them" (RCG&W, p. 110).}

I saw something flying towards me from the south. ... . ... it was an eagle,

{"The golden eagle, Grandmother Eagle Goddess (Tate Warika Uimari) is guardian of the South" (AF--SS--"EW").}

but the eagle changed into a white lady ... wearing a white gown. ...

{There is a mound of white cotton, and spindle of cotton thread worn by goddess Tlazol-teotl in her hair, in the scene of eagle-perched-on-cactus (CBM, p. 50).}

Then ... the lady said to me, "I am the eagle ... .""

{"the Huichol Indian ... songs invoke the aid of ... the mother-eagle goddess" (MA&IT, p. 128).} {According to "Torquemada : ... Quilaztli (she who makes the vegetables grow) accompanied the Aztec Mexitin during their pilgrimage. She was known as ... Cuauhcihuatl, eagle woman ... and Tzitzimecihuatl ['meteor woman'] ... . Because she could assume ... these forms, she was considered magical." (RCG&W, p. 110)}

Kohler 1941 = M. Kohler : The Izangoma Diviners. Pretoria : U of So Africa Gvmt Pr.

"CM-SR" = Davide Ermacora : "The Comparative Milk-Suckling Reptile". ANTHROPOZOOLOGICA 52 (2017).1:59-81.

GOT = Pamela Berger : The Goddess Obscured : Transformation ... . Beacon Pr, Boston, 1985.

ILSC = James Jerman & Anthony Weir : Images of Lust : Sexual Carvings on Medieval Churches. B. T. Batsford, 1986.

AF--SS--"EW" = "Eagle Wisdom".

Caudex Borgianus Mexicanus 50

Kr.s.n.a Yajus Veda, Taittiriya Samhita s.v. "Veda Yajura".

MA&IT = Robert Murrell Stevenson : Music in Aztec & Inca Territory. Univ of CA Pr : Berkeley, Los Angeles, & London, 1968.

RCG&W = Grisel Go`mez-Cano : The Return to Coatlicue : Goddesses and Warladies in Mexican Folklore. LaVergne (TN) : Xlibris, 2010.

p. 326 marriage-caerimony in dreaming

"Peoples of the Rif in the Middle East, the Zulu in southern Africa, the Kol, Gond, and Bhils people of India, Bulgarians, Samoans, and Yacatee {read "Yucatec"} Maya all associated dreams of ... marriage ceremonials as being asociated with ... death ([Tiberia 1981]:102)."

Tiberia 1981 = Vincenza Antionette Tiberia : Jungian Archetypal Themes in Cross-cultural Dream Symbolism. PhD diss., School of Human Behavior, United States International Univ., Ann Arbor (MI). "San Diego Campus, 1981 ... 282 pages".

p. 327 instances of tribal dreaming wherein persons who have died in the waking-world appear as if as yet alive

"Blackwood (1935:578) describes the dream of a Buka woman from the Solomon Islands who traveled to the land of the dead and who encountered her mother. ...

Among the Zulu, "... Dreams sent by the ancestral spirits can always be recognized, for they mostly come with a message from the dead" (Krige 1965:286). ...

A Havasupai Indian man occasionally dreamed of his dead parents and friends ... "When I awake at dawn, I find I am not dead {did he think he was dead during the dream?}, I am still alive ..." (Spier 1928:334).

A Gros Ventre man from Montana dreamed about his dead nephew who came to see him and said, "You are not enjoying yourself here {in the world of the living}. Where IK cam from {viz., the world of the dead} is a good place." ... (Cooper 1956:413)"

Blackwood 1935 = Beatrice Blackwood : Both Sides of Buka Passage : an Ethnographic Study ... in the North-Western Solomon Islands. Oxford : Clarendon Pr.

Krige 1965 = Eileen Jenson Krige : The Social System of the Zulus. Pietermaritzburg (South Africa) : Shuter & Shooter.

Spier 1928 = Leslie Spier : Havasupai Ethnography. ANTHROPOLOGICAL PAPERS OF THE AMER MUS OF NAT HIST 29.3.

Cooper 1956 = John M. Cooper : The Gros Ventres of Montana. Part 2 : Religion and Ritual. Washington (DC) : Catholic Univ of Amer.

p. 328 dreaming about one's teeth

In "the Chukchee culture (Bogoras 1904-1909:491), ... loosing one's teeth is ... equivalent to losing the power to defend oneself against death." {But very likely the power is located in the Death-deities themselves, who are so toothy that they resent a lack of teeth in living person, and therefore will neglect to protect such person.}

{In West Africa, Death itself is often regarded as embodied in a tooth which hath entred into sorghum. Or in East Africa [Kikuyu] ("KPK") an animal ("a squirrel") capable to breaking objects (nuts) with its teeth may be responsible for the universality of death} {Or a fanged reptile : cf. how [Cherokee] (ChBB"TS") "a rattlesnake" is responsible for the origin of death; also how [Karelian] ("ACFMO", p. 312) "the tooth of a pike caught by a son of the Death-god."}

[Muria] "Elwin (... [1947]:483) reported that, "At Palmar, the Suel once once dreamt that he was climbing a huge stone. Suddenly he saw a chaprasi ["messenger" {Angel of Death?}], he was frightened and tried to run away. He fell down and broke his teeth. When he awoke he found he had fever ... ."

{Comparable with this association of a ailment (such as "fever") with dreaming about loss of teeth, there is the East African notion of \ebiino\, in infants any which ordinary sickness (such as, fever), which is misdiagnosed and ineffectively treated by forcibly extracting their teeth ("FTE&MD"; "HM&RHEU").}

"KPK" = "Kamba People ... of Kenya".

ChBB"TS" = "Traditional Stories".

"ACFMO" = "An Analysis of Certain Finnish Myths of Origin". John Abercromby FOLK-LORE 3:308-36.

"FTE&MD" = "False Teeth “ebiino” and Millet Disease “oburo” in Bushenyi District of Uganda". AFR HEALTH SCI. 2007 Mar; 7(1): 25–32.

"HM&RHEU" = "How medicine and ritual got hopelessly entangled in Uganda | Aeon ..."

{As for teeth which (in West Africa ) entre into sorghum as death-food, or teeth aequated with an ailment (including in Central Africa) which is identified (in Uganda) as millet : cf. how millet [Bunaq in Timor] ("HTFM", p. 240) was the primordial food before the fall of the Moon from the sky, such that the Moon was as yet residing on the Earth's ground, (Ibid., p. 242) "Swallow ... gave the Buffalo a kick such that his upper teeth were all knocked out."}

"HTFM" = Antoinette Schapper : "Hul Topol ('Fall of the Moon')". WACANA 17 (2016).2:232-50 Hul Topol - Fall of the Moon - Wacana and also (download)


Charles D. Laughlin : Communing With the Gods : Consciousness, Culture, and the Dreaming ... . Daily Grail Publ, Brisbane, 2011.