Читать книгу The Essential Jung: Selected Writings - Anthony Storr - Страница 23

But as to whether this supra-individual psychic activity actually exists, I have so far given no proof that satisfies all the requirements. I should now like to do this once more in the form of an example. The case is that of a man in his thirties, who was suffering from a paranoid form of schizophrenia. He became ill in his early twenties. He had always presented a strange mixture of intelligence, wrong-headedness, and fantastic ideas. He was an ordinary clerk, employed in a consulate. Evidently as a compensation for his very modest existence he was seized with megalomania and believed himself to be the Saviour. He suffered from frequent hallucinations and was at times very much disturbed. In his quiet periods he was allowed to go unattended in the corridor. One day I came across him there, blinking through the window up at the sun, and moving his head from side to side in a curious manner. He took me by the arm and said he wanted to show me something. He said I must look at the sun with eyes half shut, and then I could see the sun’s phallus. If I moved my head from side to side the sun-phallus would move too, and that was the origin of the wind.

I made this observation about 1906. In the course of the year 1910, when I was engrossed in mythological studies, a book of Dieterich’s came into my hands. It was part of the so-called Paris magic papyrus and was thought by Dieterich to be a liturgy of the Mithraic cult.^* It consisted of a series of instructions, invocations, and visions. One of these visions is described in the following words: “And likewise the so-called tube, the origin of the ministering wind. For you will see hanging down from the disc of the sun something that looks like a tube. And towards the regions westward it is as though there were an infinite east wind. But if the other wind should prevail towards the regions of the east, you will in like manner see the vision veering in that direction.” The Greek word for “tube,” means a wind-instrument, and the combination in Homer means “a thick jet of blood.” So evidently a stream of wind is blowing through the tube out of the sun.

The vision of my patient in 1906, and the Greek text first edited in 1910, should be sufficiently far apart to rule out the possibility of cryptomnesia on his side and of thought-transference on mine. The obvious parallelism of the two visions cannot be disputed, though one might object that the similarity is purely fortuitous. In that case we should expect the vision to have no connections with analogous ideas, nor any inner meaning. But this expectation is not fulfilled, for in certain medieval paintings this tube is actually depicted as a sort of hose-pipe reaching down from heaven under the robe of Mary. In it the Holy Ghost flies down in the form of a dove to impregnate the Virgin. As we know from the miracle of Pentecost, the Holy Ghost was originally conceived as a mighty rushing wind, the , “the wind that bloweth where it listeth.” In a Latin text we read: “Animo descensus per orbem solis tribuitur” (They say that the spirit descends through the disc of the sun). This conception is common to the whole of late classical and medieval philosophy.

I cannot, therefore, discover anything fortuitous in these visions, but simply the revival of possibilities of ideas that have always existed, that can be found again in the most diverse minds and in all epochs, and are therefore not to be mistaken for inherited ideas.

I have purposely gone into the details of this case in order to give you a concrete picture of that deeper psychic activity which I call the collective unconscious. Summing up, I would like to emphasize that we must distinguish three psychic levels: (1) consciousness, (2) the personal unconscious, and (3) the collective unconscious. The personal unconscious consists firstly of all those contents that became unconscious either because they lost their intensity and were forgotten or because consciousness was withdrawn from them (repression), and secondly of contents, some of them sense-impressions, which never had sufficient intensity to reach consciousness but have somehow entered the psyche. The collective unconscious, however, as the ancestral heritage of possibilities of representation, is not individual but common to all men, and perhaps even to all animals, and is the true basis of the individual psyche.

Since the collective unconscious is common to all men, archetypal manifestations can be demonstrated in the normal as well as in the insane.