In the case of Spirit, Jung does not talk about an individual’s process of integrating archetypal contents as psychological functions: he claims that such a process happened as an overarching development in the history of the human species. That, of course, is a variation on an origin myth: a phantasy, projected backwards into history.
Inflation of consciousness (or 'ego-inflation') is a danger when engaging successfully with an archetype of the unconscious, and integrating its contents. May something like that have occurred when we integrated the spirit archetype, over those centuries of developing human consciousness?
In everyday parlance, when we refer to a person’s “shadow”, we often simply mean some grim, dark streak of their personality, perhaps even a violent or evil element. But what Jung meant by the “shadow” is a little more complex than this habit of our everyday talk suggests.
To integrate archetypes into consciousness is not without risk. The danger lies in mistaking this process of integration for a victory of consciousness over the unconscious.
Spirit, the archetype of spirit a pre-existent meaning in the midst of chaotic life, has been morphed, over the course of centuries of human history, from of a separated form of being into an integrated function of human consciousness. But precisely how does Jung think such an “integration” might have worked?
In an earlier post, I mentioned Jung’s view that spirit, the archetype of the built-in meaning in our world, was originally a separate being, “facing” us humans, and then over the evolution of the human psyche has become “integrated” into consciousness. What does that even mean?
Synchronicities are something that "appears” in an individual person’s life, usually at some particular stage or around some event. Therefore, we can assume that there are certain patterns in people’s lives when archetypes are triggered, resulting in greater likelyhood of experiencing synchronicities.
The notion of projection is a broad umbrella which covers a variety of different ways in which unconscious contents might appear, to a subject, as something they notice in the external world. Presumably, some archetypal structures are best expressed in personified form, whereas others lend themselves to a different, more abstract representation: as relationships, as connections.
Jung says that synchronistic phenomena appear when an archetype of the collective unconscious is triggered (or ‘constellated’). He also points out that this usually goes along with projections. Interestingly, the mirror theory of eros arrives at a similar result.
When a person becomes infatuated, their soul is dominated by the phantasm that represents the loved one; the phantasm cannibalizes the entire psyche of the subject. In such a case, the unconscious image (the phantasm) acquires an astonishing power and autonomy.
Leif Frenzel is a writer and independent researcher. He has a background in philosophy, literature, music, and information technology. His recent interest is Jungian psychology, especially synchronicities and the relationship between consciousness and the unconscious.