The Father-Mother Archetype

    The human child is, from the time of his very birth experience when he struggled alone against unknown forces, completely defenseless. A child released to the mercy or mercilessness of his surroundings subconsciously seeks protection and a refuge from further contact with the cruel world.  The first encounter with the material world linked to the painful experience of birth leaves indelible marks on the child’s nascent psychological nature. The first creature that the child perceives is his mother. He seeks in her protection and safety; the rupture of the natural bond causes the child to feel fear and insecurity. Later the child acquires another protector in the form of the father. The mother and father become a primal model on the material level of the world of phenomena, a primal model that the child is exposed to for his entire non-adult life. The example of human parents in the material sphere forms the child for the future performance of the same parental model and it depends only on the moral dispositions of the individuals whether he is able to improve this human model or worsen it.  Yet, in addition to this earthly model, every child has one other Mother-Father model that generally lies deep beneath the surface of the waking consciousness. The divine model of Mother-Father has a purely numinous nature and would clearly belong to the Numinous archetype.  It should be a model for parental obligations, for the relationship to the Divine Child and for a transcendental understanding of life. A person is, however, miles away from the divine experience, so there emerges a substitute for the transcendental world that we have lost due to our own outward orientation to the material world. The human child becomes the substitute for the mythological Divine Child, and the parents, the first to form the child's consciousness, become the substitute for God. The parents then form according to their own qualities the human child between the borders of the mask of personality (persona) and individuality. Thus unwittingly and inevitably all four archetypes within the Circle of the Clash with the Unconscious, in which most of a person's thoughts, feelings and dreams take place, intermingle.

    Let’s remain a while longer in the divine world so that we might understand many aspects of human activity. The numinous nature of the Father-Mother archetype and, naturally, also of the Divine Child is a model that should thus be understood and observed by people. Yet it is not easy to observe models hidden deep beneath the border of human consciousness, since there is a need to relinquish the human world for the divine world that a person wrapped up in the earthly world still does not understand. For most people this primal model of primal relationships is in a latent stage and will never come to life without assistance and efforts to change materialistic thinking. However, I must emphasize that everyone carries in his heart the whole image of the Divine Mother and Divine Father even if he outwardly represents atheism, materialism, communism or another worldview distant from realities superordinate to people. Perhaps an atheist would still be willing to accept a Mother of the underworld that gives birth to the world, or a Mother of the heavens that controls and maintains the world; a Mother that nourishes the world and all the creatures in it, but he would have a hard time accepting the dark aspect of the maternal goddess – of a Mother that devours, grabs, swallows and restricts.

    As soon as there occurs in a human life a serious crisis linked to e.g. schizophrenia or other mental illnesses, the once repressed content of a numinous nature will rise from within (from the subconscious) to the surface of human consciousness regardless of the worldview of the “afflicted” individual. The moment I speak of repressed content, it is inevitable that religious notions, numinous archetypes and other phenomena emerging from a person's deep subconscious were once the content of an ordinary consciousness! The consciousness of today's atheist and person wrapped up in the world can ignore the powerful energy hidden within it, but this is a dead end; unless he confronts his inner mystery, he will not return to the spiritual level that had once found him. The next idea naturally links to that expressed above. If we possess within ourselves the idea of the Divine Parents and Divine Child, then we must have at one time, long ago, been them. Indeed, it is impossible to repress something from the consciousness that was not there to begin with. The frequent mythologizing of parents, in whom a child even as an adult attributes the archetypal form of a divine couple to them, also stems from this. Perceiving the humanity of his parents causes disappointment and discontent; by classifying his parents as people, he himself is excluded from the divine scenario.

    A person's path through the Father-Mother archetype is long and complicated. Abandoning the models that have accompanied a person since his birth, that have protected him from the dangerous world throughout his childhood, is extremely difficult. Yet the result of this spiritual endeavor transforms once and for all the human archetype of the Father-Mother into an experience of divine perfection.


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