jung's model

8/10/2019 Jung's Model

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The word, "conscious" is derived from the Latin word conscio, meaning, "I know." Logically then "unconscious" means, "I don't know." Hence "the unconscious" equalsthe totality of our brain's functioning I! # that bit we know about at any giventime. $reud was the first modern clinician to investigate this as%ect of %sychology,concentrating u%on events of early childhood, which he considered were re%ressedbecause they were associated with %ainful memories. &ung called this body ofmemories, whether re%ressed or not, the %ersonal unconscious. However he becameincreasingly aware of a dee%er stratum layer( of material, which had never beenconscious.

This %erha%s most im%ortant innovation &ung brought to %sychology was the conce%tof the collective unconscious, sometimes referred to as the ob)ective %syche. *lthough

some confusion e+ists about what these e+%ressions mean, it is really rather obvious.e all inherit tendencies to have two arms, two legs, one head, and a brain, which

has identical %atterns of ridges and valleys. The more we learn about the humanbrain, the more we realise that fine structures, and ultimately functions, are the same

for all humans. -rugs and anaesthetics wouldn't work in %redictable ways if thiswere not true.( hat &ung accentuated was that our brains all work to the same

%atterns, regardless of our life e+%eriences but not only that, our life e+%eriencesha%%en to a brain which is intimately %re/%rogrammed before we are born. That %rogramming dictates more than )ust our general %atterns of res%onse to the outsideworld it also the ways we e+%erience inner and outer events. oreover, he observedthat %eo%le in all %laces and at all times, have tended to %roduce s%ontaneousunderlying %atterns and visual sha%es. 0ne of his favourite e+am%les was themandala, a circular organisation of visual material with symmetrical divisions, one of the most common e+am%les of which is the com%ass rose with its four cardinaldirections of north, south, east and west. This s%ecific %attern only became %art ofthe human %syche around the middle of the fourth millennium 123, a %oint we willtake u% in our discussion of the 4oddess Inanna.(

!ot only do we tend to come u% with similar sha%es and %atterns without necessarilybeing taught to do so we also tend to %roduce e+%lanations for natural events inremarkably similar terms. These ma)or %atterns of e+%eriencing the world around us,

&ung called archety%es, and he showed that because we %ro)ect these %owerful rulesout into the world, we often end u% %erceiving these ma)or %sychological forces asdeities. This leads to the consequence that by studying mythology for basic underlying

%atterns, we derive a useful guide to the way the collective unconscious is %rogrammed. In fact, because the brain is a single integrated organ, such studies tellus how 3 are %rogrammed. $or the moment we can generally describe thecollective unconscious as "genetic memory" into which our %ersonal e+%eriences

flow, and are filed in what &ung called com%le+es.


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2om%le+es need not be %athological. They are merely collections of %sychologicalmaterial that function most efficiently when they are together, and they usually grou%together because they all relate to a single archety%e. Take for instance the mothercom%le+. In any mammalian s%ecies it would not matter how strong a mother'smaternal instinct was if her offs%ring were not %rogrammed to res%ond a%%ro%riately.

e didn't have to be taught how to suck a ni%%le when we were born5 we alreadyknew. -uring childhood that same 'file,' labelled mother, became filled with all oure+%eriences of mothering, and grew to include all sorts of data about our mother,mothers in general, and %rogressively mature ways of res%onding to such figures.

ith the a%%earance of se+uality at %uberty, some data about women in generalwould be added to this, and later in life we include many other images and ideas,

such as 4aia, mother earth, mother nature, our country as mother/land, and a host of conce%ts and e+%eriences, some more ada%tive than others but they all relate to themother archety%e.

In a healthy %erson attention can move freely from one com%le+ to another, but oftenin mental illness com%le+es are blocked off from, or in conflict with each other. If athera%ist can hel% a %atient transcend such boundaries or conflicts, often the %atient's

%roblems resolve. The %atient can greatly assist this %rocess by recording dreamimages, many of which are sufficiently standard for an observant thera%ist to find the

%oint of conflict. $or e+am%le arachno%hobia, a morbid fear of s%iders, is frequentlyassociated not with any actual nasty s%ider e+%eriences, but with %erceiving "mother" as associated with danger. This is often described as the "terrible mother" and the

%erson acts as if their own unconscious might, as it were, swallow them u%. That maybe because their biological mother mistreated them, but it may also be that they are

still too de%endant on mother/figures or are trying to interact with the world in amother/child manner.

*lthough we all have numerous com%le+es, those that form the essential structure ofthe %syche are the ego, the %ersona, the shadow, the %aired contrase+ual o%%osites

known as the sy6ygy( of anima and animus, and the self. 7lease note that these maybe referred to as archety%es at times, but that8s fine. 3ach com%le+, as mentionedabove, has an archety%al core, label, or centre of gravity.

The 3go5

The Latin word for "I" is ego. That is %recisely what ego means. It is the com%le+ with

which we most readily identify, and is intimately involved with our conce%t of our ownbody. If you kick me in the shins, I am likely to say, "9ou hurt me," not "9ou hurt thatlum% of flesh and bone down there below my knee." Things ha%%ening to our bodiesa%%ear to ha%%en to us. That may seem logical, but it is not necessarily always thecase, as we will soon see.

This intimate identity with our body means that ego is intimately related to whatneurologists call the sensory and motor corte+ of the brain two narrow stri%s ofcorte+ which e+tend down each side of the brain along a line which is covered by theheadband of a standard %air of ear%hones. 3ach %oint of the sensory or motor corte+can be shown to re%resent a very %recise and %redictable %lace on the o%%osite side of

the body. 1ut that leads to two sur%rising %oints. $irst, there is no way for the brainto re%resent events ha%%ening to the brain itself. In fact neurosurgeons can o%erate on


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the brain of a fully conscious %atient, so long as they have anaesthetised the scal%, skull, and brain coverings. * %erson undergoing such an o%eration will feel no %ain,and if a certain %art of their brain is stimulated, will not feel it as somethingha%%ening to their brain, but to something in their body or the outside world.

1ut the second %oint is much more im%ortant to gras%. The sensory and motor corte+is !0T the highest, most so%histicated %art of the brain. The %art in front of it is.

3vents ha%%ening in that $rontal lobe of the brain are "above and beyond" the sensory corte+, and that is e+actly how such events are e+%erienced, as "above andbeyond" the %erson. In most animals this would be of minor significance, because,with few e+ce%tions, the sensory and motor corte+ is so close to the 8ruling8 %art ofthe brain that what goes on there is close enough to the dominant event. !ot so inhumans. :;< of our brain is frontal lobe, so one quarter of our brains' activities aree+%erienced as beyond us. e will thus e+%erience many of our brains' actions as ifthey occurred in the outside world. This tendency to %lace internal events outside iscalled "7ro)ection."

agnetic resonance imaging has shown that there are two small %ieces of frontalcorte+ that can be used to discriminate between internal and e+ternal events. There isa gyrus ridge( of corte+, which wra%s like a girdle over the bridge between the twobrain hemis%heres. It is called the cingulate gyrus. 2ingula means girdle in Latin.(These two small areas are at the front end, so are called the *nterior 2ingulate4yrus. -uring adolescence we learn to use these areas of brain to differentiatebetween inner and outer events, but they can be shown to malfunction in

schi6o%hrenia and %aranoia, two diseases characterised by false %ro)ections.

3go also contains all our beliefs about ourselves, those strengths and weaknesses that make u% our conce%t of our own %ersonalities. *gain, these are not necessarily true.0thers may see us as cold and arrogant, but we will say with utter conviction,"I am awarm loving individual."

!ot only do we identify ourselves with the body in which we live5 we may e+tend it toinclude any other vehicle in which we travel. hen %eo%le describe a car accident,they will often e+%ress it like this. "I was sitting at the lights and this guy in a truckran straight u% the back of me." If we took that literally, how come the re%orter isthere to tell us anything8=

1ut we have two ma)or %ractical %roblems, which can cause our idea of ego to beunrealistic, contamination by %ersona and shadow.

7ersona5

7ersona is a 4reek word referring to a mask, and that is what %ersona is the maskswe %ut on in our dealings with %eo%le in the outside world. It will include our styles of dressing for different situations, but more im%ortant, our attitudes, tones of voice, inother words, the sort of %erson we wish to a%%ear to be in a variety of situations.

hen sto%%ed by a %oliceman for a traffic infringement, it is not a good idea to s%eakto them as we would s%eak to our lover / calling them darling / or to our children /

now listen sonny=


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In its true role, %ersona allows the wheels of social interaction to be well oiled and torun smoothly. It may be blowing a bli66ard outside but we still greet workmates by

saying "4ood orning." hen a stranger says "How do you do8" we don't tell themabout our hangover, our bladder infection and our %roblems with our ta+ returns. e

say," $ine." 7ersona allows us to get on with our lives behind a mask we %ut u% so

other %eo%le are ke%t at a safe but %leasant distance, and not too far off.

Like everything else in biology though, %ersona can go awry. #ome %eo%le over/identify ego with %ersona, so they begin to believe the mask they use. atch the"1usinessman" with a ca%ital 1, who sits down on an aircraft and immediatelyem%ties his briefcase so that he is surrounded with %a%ers, mobile %hones andla%to%s. He would love us to believe that he is a 1usy 1usinessman, and he %robablybelieves it himself. However we are more likely to consider him a bragging buffoonwho is so disorganised that he cannot even rela+ and en)oy the flight. He looks aboutas sensible as a -octor would if he wandered along the beach wearing his

stethosco%e.

2onversely there are those who for reasons of %olitical correctness or brain damage,eliminate %ersona altogether. 7ity anyone unfortunate enough to ask him or her howhe or she is. Instead of a brief %olite re%ly, they are likely to engage us in a long anddetailed diatribe of their life %roblems, their views on the universe, and anything elsethat interests them but no/one else.

It is a matter of fact that we %ut on different masks for different %eo%le. e are wise toacce%t it as we acce%t our wearing of clothes, and value the %ersona for what it is auseful way of relating to the outside world, and a valuable %rotection behind whichwe can attend to matters, which concern ourselves alone.

The #hadow5

&ust as the ego re%resents who we believe we are, the shadow re%resents who andwhat we believe we are not. 1ecause shadow is )ust as im%ortant as ego in definingour %ersonalities and boundaries, we adhere to the shadow as%ects of ourselves withas much tenacity as that with which we hold to our egos. $or most %eo%le it is verydifficult to e+%erience shadow characteristics as %art of ourselves, so we tend to seethe characteristics in others close to us, %articularly our %arent or sibling, relative,acquaintance or workmate, almost always of the same gender. * real giveaway about

shadow material is that it nearly always causes irritation when e+%erienced.

Try an e+%eriment on yourself. Think of someone the same se+ as you, someone whois really annoying. rite down three or more characteristics of that %erson, which are

%articularly obno+ious. Then, absolutely honestly, find times when you have e+hibited those same characteristics yourself. !ow you are starting to e+%erience your own

shadow. 9ou can then take it a ste% further. Think how those same characteristics, ifintegrated and civilised, might be useful to you. e may find a %erson irritatingbecause he or she is too loud and aggressive. 7erha%s that is because we ourselvesare too mouse/like and retiring, If we acce%t our own belligerence and transformed itinto reasonable assertiveness, life might be easier.

It can be a source of considerable amusement at a %arty to let someone go on about


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someone else who irritates him or her. ith some %atience and detachment, we canthen allow our unfortunate raconteur blandly to describe their own shadow, ratherlike giving us an >/ray of their own %ersonality. This may not be )ust amusing. It canbe an invaluable way of "screening" %otential %artners. If that wonderful %ros%ectivedate goes on about someone un%leasant who %reoccu%ies their mind, take care5 those

characteristics they so abhor will be the cause for much disru%tion later on.

&ung saw shadow as the face of the unconscious as a whole, mainly because the shadow is the first as%ect of the unconscious we ever e+%erience. It can have a child/like as%ect to it, mainly because the unconscious characteristics, having never or

seldom seen the conscious light of day, have never had the o%%ortunity to be civilisedand integrated into %ersonality. 1ut the shadow also contains the %otential for

strengthening and develo%ing us. e must remember that it contains not only ourdenied weaknesses, but also our hidden strengths. hile these may at first a%%eardark and forbidding, they may %rovide us with new ways of living, with a fle+ibilityand resilience that our former virtuous but rigid life %atterns failed to %rovide.

The absolute necessity of integrating as much shadow as %ossible becomes %atentlyobvious when we consider the alternative. #hadow material, like everything else inthe unconscious, sooner or later tends to come u% to the surface. If we %ermit that, webecome more three/dimensional %eo%le, but if we don8t shadow material willoccasionally )ust take over, and that can lead to embarrassment at least, or maybedisaster. * good fictional e+am%le of shadow taking over is ?obert Louis #tevenson's

story of -r. &ekyll and r. Hyde. Here, a clean/living dedicated researcher was suddenly taken over by his evil homicidal shadow with grotesque results. The effectsmay not need to be so dramatic unless the shadow is savagely su%%ressed but a truecase history may %rovide an idea. Identities have been disguised for ethical reasons.(

4eorge was a good hard/working family man, faithful to his wife, and a reliable if stern father to his three kids. He was a non/smoker, seldom drank alcohol, never gambled or got drunk, and was an official at his local church. 4eorge was about fortywhen he turned u% one onday morning with his very worried wife. They said he had

gone missing over the weekend, and neither the %olice nor any of his friends had beenable to trace him. 4eorge could not remember a single thing since he had been atwork the %revious $riday. I checked him out and could find nothing wrong with himother than that he seemed very tired. * neurologist tested him com%rehensively andcould find nothing wrong either. It was totally mystifying. Then, later that month,

4eorge's *merican 3+%ress card account arrived. nfortunately 4eorge's wifealways o%ened such accounts, and wow= 4eorge had had a weekend the average %erson could only dream about. He had visited every bar and brothel, every stri% cluband dive you could %ossible imagine. !o wonder he looked tired. It was difficult toe+%lain to 4eorge's wife that he had not lied about his weekend, and that he could not have )ust "broken out" of his own volition, otherwise he would have taken ste%s tocover his tracks. !o, this was true shadow %ossession, with every sordid and e+citinglittle esca%ade accounted for in e+act detail. 7oor 4eorge had s%ent all his life

shoving those shadow bits down until they burst forth with devastating force.

The best way of avoiding such tragic %ossessions is to be rather more lenient on

others and ourselves about as%ects of %ersonality and behaviour, which irritate or %reoccu%y us. !obody suggests we should all %ile into brothels every $riday night /


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they are %robably crowded enough already= However, a less rigid attitude to moraledicts and a closer attention to our needs, whether they be se+, chocolate or any other

fallibility would take %ressure off those %arts of ourselves we kee% unconscious.

The #y6ygy *nima and *nimus5

In &ung's view, because a %erson's conscious mind is identified with their own gender,their unconscious will be e+%erienced as being of the o%%osite se+. *nyone who hasever been in love will %robably agree. hen the beloved is with us and relating wellto us, the world seems %erfect. 2onversely, absence of the beloved by geogra%hy oremotional withdrawal( gives us a feeling as if we are incom%lete. He called thiscontrase+ual as%ect of the unconscious anima in men and animus in women. Theword used to describe both is sy6ygy, from a 4reek word su6ugos, meaning yoked or

%aired, and is really only included here for #crabble %layers.

*nima and animus are the large com%le+es into which all our e+%eriences of the other gender are filed. This will start with our %arent of the o%%osite se+, and be e+tendedto siblings, relations, friends and enemies=( and associates throughout our lives.Thus at any time in our life we will have a constantly evolving image of the other se+,and anyone who a%%ears to correlate closely to that image will have a remarkably

%owerful effect on us. The cree% at the %arty who comes u% and says, " here have you been all my life8" inadvertently %uts this situation quite well. eeting a %ersonwho a%%ro+imates to anima or animus will make us feel as if they are somehow

familiar even though we know it is our first encounter with them.

The sy6ygy is more than this. 3nglish is rather a unique language in which the word"the" is not genderised. ost romantic languages have masculine and feminineindefinite articles. $or instance most languages have the sea as feminine, the sky asmasculine and so on. *s a result, anima and animus contain our res%onses to a widevariety of non/human events and %henomena as well. To further com%licate matters,we may associate a certain %erson with a country or region, %erha%s because ouremotional relationshi% to such a %lace is so strong that we accommodate it by %lacing it on another human. This is one though by no means the only( reason for holidayromances being so sudden and %assionate, but easily terminated when we return towork.

The #elf5

&ung saw the #elf as the central core of the %ersonality, and tried to get his %atientsand %u%ils to make anima or animus a function of relationshi% to it. He stated that the#elf is indistinguishable from 4od, but because many of his writings inadvertentlyindicated otherwise, we will discuss the #elf in more detail in our critique of histheories.

He quite astutely discerned that in all cultures, the #elf was symbolised by circular or s%herical sha%es, %recious stones, gold or other ob)ects or unique animals whichindicated the end of the quest, the final goal, a home/coming, or a state ofenlightenment. In %ragmatic terms the #elf is seldom or ever fully realised during life,

although we all act and e+%erience as if our tendency is to move towards such anevent.


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Individuation5

Individuation is the natural %rocess of human maturation. It is an innate tendency of

the %syche to achieve total integration. e have no choice about whether weindividuate, any more than we had a choice about going through %uberty. hat wecan choose to do is coo%erate with the underlying inevitable tendency, and thus saveourselves a great deal of %ain, anguish, embarrassment, and a variety of

%sychological disorders, often manifested as %hysical sym%toms.

It is often described as having two %hases5 @. *da%tation to the world in first half of life. :. ?ea%%raisals of relation of ego to unconscious in the second half.

The two com%onents fairly accurately reflect &ung's %ersonal e+%erience, ada%ting tolife in %sychoanalysis until @A@:, aet BC, latent %eriod after break with $reud,

followed by intros%ection aet DE/FG( but even he showed that they are morecontem%oraneous, with each e+ternal ada%tation being accom%anied by an internalread)ustment. It is %erha%s more accurate to say our conscious attention in the firsthalf of life is focussed more on outside ada%tation, and in the second half we takemore interest in the instrument which did the ada%ting. 2learly the relativeim%ortance attached by any individual to internal or e+ternal ada%tation will de%endon their ty%ology, in %articular to which functions are introverted and e+traverted.

Individuation is usually described in terms of ob)ectifying the %ersona, integrating the shadow, coming to terms with the sy6ygy and finally relating to the #elf. Ty%ologists see it as integrating the two functions, which are not our %referred ways of dealingwith life, and mythologists %erceive it as the underlying im%ulse in the hero cycles

such as the Labours of Heracles. These a%%roaches are all different ways ofdescribing the brain8s tendency to work as an integrated hierarchical organ withmore advanced %arts organising and coordinating the others.

&ung invited %eo%le to develo% on his findings, so that is %recisely what we are goingto do. He attracted considerable criticism for his attitude to the feminine,

%articularly5 @. That he confused ob)ective feminine behaviour with his own %erce%tions of anima.

:. That, being a man of his times, he e+%ressed the chauvinistic views then e+tant.

B. That he equated feminine with feeling and masculine with thinking. D. That several of his female %atients and associates were dimly aware of somethingelse in their mentalities that &ung failed to see.

* few other observations are relevant. @. 0nly late in his life did he understand that anima is ingrained in the #elf. :. He assumed that masculinity and femininity were due to a %re%onderance of femaleor male genes. e now know that se+ is an either or %henomenon, de%ending onwhether we have >9 or 99 genes. B. 1eing essentially 3uro%ean and 2hristian in outlook, he equated the #elf with the

&udeo/2hristian deity, which cannot be all/inclusive if it is considered essentiallymasculine.


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D. It is an obvious matter of e+%erience that men are )ust as ca%able of animusthinking as women, who are in turn )ust as ca%able of anima moodiness as men.

To the degree that the #elf is truly all/inclusive, it must include as much feminine asmasculine. oreover, em%irical observation shows that %eo%le of either se+ can act

and e+%erience in %arental or non/%arental ways. 3rich !eumann called %arentalres%onses static, and non/%arental, dynamic. e thus have a mandala, with feminineand masculine on the vertical a+is, and static dynamic on the hori6ontal.

In his @AA: book, " asculine and $eminine," 2alifornian #ociologist 4areth Hilldevelo%ed !eumann's theme to show how %eo%le's behaviour reflects a tendency tomove from one %osition to another in this quaternio. e can take that one ste% further,and show the individuation %rocess to be a clockwise movement around this circle.

$ollowing !eumann, we can equate each quarter in turn with moving from um's girl or boy, to -ad's, then someone else's, ending by being our own %erson. $emaleswill %erceive the masculine quarters as other, )ust as males will %erceive the femalequadrants. 1ut each will %erceive the same/se+ quadrants as %art of their own #elf,i.e., what men see as anima, women will see as #elf, and what women see as animus,men feel to be their #elf. Hence anima and animus are !0T archety%es, but

73?237TI0!# 0$ *?2H3T973#, de%endant on the gender of the observer. Thetrue archety%es are the four quarters of the #elf/mandala.

Thus we come to terms with four archety%es in sequence, taking on characteristics ofeach in varying %ro%ortions and those characteristics include the worldviewassociated with each.

7hase one5 -uring childhood we relate to the world and the unconscious as if it owed us a living the realm of the 4reat other.


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7hase two5 Later in childhood we recognise boundaries, restrictions and socialvalues that are im%osed as rules, but intro)ected as our own. This is the 4reat $atherrealm.

7hase three5 -uring adolescence and early adulthood, we learn ways around therules of the father world, and become interested in relating to someone of the o%%osite

se+. This %erson will be a dynamic masculine figure for women, but men will emulatethe dynamic masculine in order to attract a %artner. This is the realm of the Trickster.

7hase four5 Later in life we learn to become self/sufficient. 0ur relationshi%s arebased more on choice than com%ulsion. The unconscious becomes our %artner, notour %arent nor is it %ro)ected onto others as it was in our love/lorn adolescence. elearn to transcend conflicts. omen become aware of their feminine #elf. enbecome aware of anima. The closest &ung could come to a descri%tion of this %hase

%robably would have involved #o%hia, 4oddess of isdom.

e can do better if we turn to an une+%ected source / ancient #umeria, five thousand years ago.

The #umerians lived in eso%otamia, the area between the Tigris and 3u%hratesrivers in what is modern day southern Iraq. They had no authoritarian religiousleaders dictating what they should or should not believe. Therefore, each %ersoncould undergo and follow their own e+%eriences, thus allowing com%letely honest and

s%ontaneous e+%ression of emerging material from the archety%al world, with no fearof burning, bombing, shooting or any other form of %erversion or %ersecution. *ndbecause the #umerians invented writing, we can read their accounts of these gods and

goddesses.

*s one might e+%ect, this religious freedom led to the flowering of a bewilderingvariety of deities, but some %atterns are discernable. 2hief among these was the ideathat everyone had four %ersonal deities, two female and two male, "... individuali6edand mythologi6ed carriers of certain s%ecific %sychological as%ects of one basic

%henomenon, the reali6ation of the self, the %ersonality, as it relates the ego to theoutside world and, at the same time, se%arates one from the other." *. Leo0%%enheim5 *ncient eso%otamia.J

These four entities corres%ond e+actly with the four in our modern %sychologicalmodel. Lamassu was the giver of form, corres%onding to our static maternal(

feminine. Her masculine counter%art was shedu, se+ual %otency and genius, cf. static

masculine.( The ne+t god was ilu, s%iritual com%onent, bringer of luck, whose femalecounter%art was ishtaru, %rotector and bearer of fate, the e+ternal manifestation ofwhat later was called "soul" but again, for both se+es equally. Ilu and Ishtarucorres%ond to the dynamic masculine and feminine.

e thus clarify some of the confusion caused by &ung's equation of s%irit withmasculine and soul with feminine, because each is equally %resent in both se+es. ecan even identify some of the reasons for his incom%lete gras% of the actual nature ofthe #elf. 4iven his 2hristian background, he was, as it were, stuck at the staticmasculine stage. This would cause him to e+%erience the other goddess quiteaccurately, because #he was a stage earlier. To the degree that he saw the &udeo/

2hristian "4od" as an ultimate being, he would see very little beyond that worldviewof form and %ermanence. However, &ung quite courageously investigated the dynamic


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masculine as the #%irit ercurius, which both he and the alchemists saw asdiabolical, being as it was, an agent of constant evolution. The 4reeks called this

%henomenon Hermes5 the 2hristians called it the -evil. 1ut what of the dynamic feminine8 To be fair, &ung really lacked the e%istemology to describe Her in any termsother than some vague sort of other/4oddess. True, he referred to Ishtar the

*kkadian name for Inanna( quite often, but usually in %assing and never with any sense of definitive conce%tion. 3quations with the Hebrew #hekhina or the 0rthodo+#o%hia, or even of the 2atholic Holy 4host are hardly adequate. #adly, like most ofhis contem%oraries, he left this final stage of the individuation %rocess in the "toohard basket" but at least he left us with the raw material to investigate thise+traordinary entity further.

#ubsequent writers have sought to elucidate as%ects of the dynamic feminine, but wewill now try to find out e+actly what it is. To do that, we must go back nearly threethousand years before the Homeric 4reeks, because their 4oddesses had alreadybeen as %oliticised as are our own deities.

"Thus, before 4reek mythology in ycenaean times se%arated *%hrodite from *thena,both as%ects were seen as one goddess. The most enduring form of both in synthesis isto be found in the #umerian -ingir "-eity," here "4oddess"( Inanna, later addressed by the 1abylonians as Ishtar. 7residing over the sacred marriage at the beginning ofthe !ew 9ear, she rode the Lioness of Time through the whole cycle of the year, finallyregaining the ne+t sacred marriage and resurrection of Tammu6. Inanna wasworshi%%ed from *natolia to India from the fifth to the third millennium, with

eso%otamia %roviding the central tem%le ne+us of her cult." 2am%bell and usKs5 In *ll Her !ames.J

1ack, way back in the fourth millennium 123, a new 4oddess a%%eared to humanity.#he re%resented a new way of reacting to the world, the new dawn of humanendeavour, which led within a very short time to a revolution no less dramatic thanthe Industrial ?evolution in 3uro%e. *s an archety%e she re%resents the non/maternaldynamic feminine more com%letely than any other deity before or since so ifarchety%es can be seen as gods, study of this 4oddess will lead us to a fullerunderstanding of what this archety%e constitutes.

#he is the ueen of Heaven and 3arth. Her name is Inanna, Lady of Heaven, and in *kkadian, Ishtar, #tar 4oddess of the 3vening and of the orning.

jung's model

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