The best books on C.J. Jung and the evolution of culture

C. J. Jung stood large on the world scene. Freud, much his senior and a household name when they met, was at first a father figure, Freud thought of Jung as natural heir to his psychoanalytic method, Jung’s ultimate rejection of its central tenets led in the end to their break.

Jung’s analysis was sought by distinguished people all over the world. During W. W. II the CIA had him develop a psychological profile of Hitler.

Jung’s Collected Works consists of 19 volumes. A less daunting way to get acquainted with him is through the famous MDR, (Memories, Dreams, Reflections) dictated late in life. The book focuses entirely on Jung’s interior life—his thoughts, his influences, his visions, and Ideations. It was in these that Jung saw his life’s meaning.

Campbell, to me, is the dean of writers on myth. I met him once, through a professor at Hollins University who, at her graduation, had awarded Anna, my wife-to-be, the first three volumes of The Hero of a Thousand Faces, as a prize in English Literature (the fourth, Creative Mythology, was yet to be published).

After we met, I learned that Campbell had edited the Penguin Portable Jung – and it is that book that set me on a course of study and writing on myth and literature that I have pursued ever since.

As a final note, Campbell also co-authored A Skeleton Key to Finnegans Wake, a book that many years later led me into James Joyce’s masterwork, Finnegans Wake – to me, the apotheosis of mythic literature.

Of seminal importance to an understanding of the world is the conception of a collective unconscious grounded in inheritable archetypes. These evolve: how could it be otherwise—everything in nature evolves. And that means that our consciousness, too, evolves. Its evolution is, in a sense, teleological: from the less conscious to the more consciousness. This is to say that the evolution of the archetypes permits the increasing distillation of consciousness from the vastness of the collective unconscious. I believe that language, which is indivisible from consciousness, did not begin to materialize until about 10,000 BC. I may have been virtually alone in this view, but computerized models of evolutionary linguists today suggest that the key to language capability may have been enfolded in our make-up from our earliest beginnings.

At about 10,000 BC, there appeared in Mesopotamia female statuettes, clearly privileging fertility. They came to be associated with the bucranium – the head and horns of the wild bull aurochs, and, over time, the pair took on the unmistakable stamp of a goddess and her consort, a bull.

Jacques Cauvin, who conducted their excavation, was able to link the pair with the birth of agriculture, and in so doing he found that the individual came, for the first time, to stand in a worshipful posture toward an other-worldly existent – bringing about for humanity thereby an entirely new cultural orientation. Indeed, the pair bore “all the traits of the Mother-Goddess who dominated the oriental pantheon, “right up to the time of the male-dominated monotheism of Israel” (p. 31).

Cognitive neuroscientist Merlin Donald posited that, at the most fundamental level, humans have a hybrid mind, one that consists of a gene-based mammalian, analogue brain, onto which is grafted a culture-based, symbolic brain. The former, the primitive mammalian brain, is a space where “the lines between consciousness and the mind’s inaccessible unconscious modules are drawn very deep in the sand” (p. 286).

As to myth, Donald noted that virtually all hunter-gatherer societies observed in the modern era have or had elaborate mythological systems, all structured along the same lines, in which myth informs every aspect of life: “myth permeates and regulates daily life, channels perceptions, determines the significance of every object and event in life. Clothing, food, shelter, family – all receive their ‘meaning’ from myth” (p. 215).