Archetypes :
the types and the archetypes :
a spiritual perspective.
   
     The following excerpt is from
IN, AND OF: memoirs of a mystic journey, by Jack Haas, "The Kerouac of the new millennium." (FW)
     Whereas Jung uses the word 'archetype' as a temporary function of the self  (i.e. hero, virgin, mother, etc.) and considers it as a bridge between the unconscious and the conscious, I use the word to denote the 'archetypical' spirit, connecting heaven to earth, into which each person is born and in which they are destined to live out the entirety of their incarnation. In this sense my use of it is more similar to Plato's Forms.
     Although no symbol nor metaphor can ever describe the spirit- for the spirit exists beyond such limiting explanations, I might say that an alternative way of understanding the archetypes, or, the infrastructure of the spirit, is to see each 'archetype' as a branch on the tree of life, and each 'type' as a twig on that branch; that is, the 'types' are the individual 'selves' and the archetypes are the limbs of the 'Self', which is the whole tree.
     That a certain twig will always be only what it is, is essential; for if all twigs wanted to be the same type of twig at the same place on the tree, there would only be one twig and the tree would die.
     Differences exist so as to complete the whole, that is why we cannot escape the 'spirit archetype' into which we are born, for it is an emanation from heaven to which the 'type' belongs, just as a creature belongs to its species for its whole life.
     The necessity of this structure is not necessarily limiting, however, as each individual may choose not only to express the full range of possibilities available to the spiritual archetype- and the possibilities, though confined within the archetypical parameters, are infinite, so that no single human life could accommodate even a fraction of them- but the individual 'type', can also extend the current range of possibilities of the archetype to which he or she belongs, thus, for a moment, reversing the cosmic flow, by altering what normally precipitates from the heavens down into form; this is accomplished by spiritualizing the flesh and mirroring it back to heaven. “As above, so below”, declared Hermes Trismegistus.
     This last event- the reversal of cosmic dispensation- can only happen once the 'type' has become whole and has become fully conscious and the spirit and flesh have become one.
     Thus, though it is most often more profitable for the soul to tune-into and follow that which descends from heaven, this is not a categorical rule, and, in fact, once the spirit is fully in place in the flesh, the individual has a more intimate vantage point, so to speak, within the microcosmic realm, than either the spirit or flesh have on their own, and therefore in a sense a 'whole' person must 'be' as perfectly as they can, even if this implies, and often it does, going outside of the boundaries of the norm. This is how the individual progresses the universe from the bottom on up, so to speak.
     I say, therefore, that Jung's term 'individuation' applies when the 'type' has become conscious and self-determined enough to not be simply a puppet to the archetype, and therefore the individuated 'type' creates a new Form which is set into heaven and therefore precipitates in to, and modifies, earth; that is, the 'type' has become eternal, and not just ephemeral, and will, from that moment on, be included in the eternal aspect of the universe; which is another way of saying that an individual is now a fixed component of the cosmos- a part of the hidden projector which produces the visible show.




Jack Haas is a wilderness explorer, world traveler, and independent researcher and writer. He is the author of four highly acclaimed books:
THE WAY OF WONDER: a return to the mystery of ourselves, ROOTS AND WINGS: adventures of a spirit on earth, THE DREAM OF BEING: aphorisms, ideograms, and aislings, and IN, AND OF: memoirs of a mystic journey.
 
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