Archetypal Fragmentation

Fragmentation occurs in the sense that, for consciousness, the primordial archetype breaks down into a sizable group of related archetypes and symbols… the numinous grandeur of the archetype, as originally experienced by primitive man, is the unity of the archetypal group of symbols in which it now manifests itself, plus an unknown quantity which disappears in the fragmentation process.

Neumann’s foundational account of how the encounter with developing ego-consciousness causes a primordial, unified archetype to dissolve into subordinate symbolic clusters, with an irreducible numinous residue permanently lost.

Neumann, Erich, The Origins and History of Consciousness (Princeton, 2019thesis

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The fragmentation of archetypes should on no account be conceived as a conscious analytical process… The growth of consciousness and its mounting energy-charge assist the differentiation of the archetype, bringing it and the archetypal nexus of symbols more sharply into focus.

Neumann insists that archetypal fragmentation is a spontaneous unconscious event driven by the increasing energy of consciousness rather than deliberate intellectual analysis.

Neumann, Erich, The Origins and History of Consciousness (Princeton, 2019thesis

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Again, just as the digestive system decomposes food into its basic elements, so consciousness breaks up the great archetype into archetypal groups and symbols which can later be assimilated as split-off attributes and qualities by the perceptive and organizing powers of the conscious mind.

Neumann employs a metabolic analogy to argue that consciousness progressively rationalizes and abstracts split-off archetypal attributes, tracing fragmentation from divine symbol to mere quality.

Neumann, Erich, The Origins and History of Consciousness (Princeton, 2019thesis

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When, for instance, the anima figure is broken down in the individuation process and becomes a function of relationship between the ego and the unconscious, we have an illustration of the fragmentation and assimilation of archetypes whose historic importance for the evolution of consciousness we have endeavored to describe.

Neumann uses the anima’s dissolution in individuation as a concrete clinical and historical illustration of archetypal fragmentation functioning constructively within psychological development.

Neumann, Erich, The Origins and History of Consciousness (Princeton, 2019thesis

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This contamination is proportionately greater as the differentiating consciousness is weaker; it diminishes as consciousness develops and — what amounts to the same thing — learns to make clearer differentiations. Thus to the differentiation of consciousness corresponds a more differentiated manifestation of the unconscious, its archetypes and symbols.

In The Great Mother Neumann maps the inverse relationship between psychic contamination among archetypes and the differentiation of consciousness, grounding archetypal fragmentation in the structural logic of the unconscious.

Neumann, Erich, The Great Mother: An Analysis of the Archetype, 1955supporting

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Without a consciously polytheistic psychology are we not more susceptible to an unconscious fragmentation called schizophrenia? Monotheistic psychology counters what it must see as disintegration and breakdown with archetypal images of order (mandalas). Unity compensates plurality.

Hillman reframes pathological fragmentation as the inevitable cost of monotheistic psychological frameworks that cannot accommodate legitimate psychic plurality, advocating polytheistic recognition of multiple archetypal dominants as a prophylactic.

Hillman, James, A Blue Fire: The Essential James Hillman, 1989thesis

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Without a consciously polytheistic psychology are we not more susceptible to an unconscious fragmentation called schizophrenia? Polytheistic psychology would meet this so-called disintegration in its own language, by means of archetypal likeness: similis similibus curantur.

Miller amplifies Hillman’s thesis that unconscious archetypal fragmentation manifests as schizophrenia when culture lacks a conscious polytheistic container, arguing that pathology must be met by its archetypal likeness rather than compensatory unity.

Miller, David L., The New Polytheism: Rebirth of the Gods and Goddesses, 1974supporting

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Modernity is characterized by fragmentation and loss of a unified center of identity. The center does not hold, as Yeats worried, and the psyche is experienced as dis-integrated. To survive, psychological dissociation has become essential.

Stein locates archetypal fragmentation at the heart of modern cultural experience, reading Picasso’s aesthetic dismemberment of form as the emblematic expression of a psyche structurally incapable of maintaining a unified archetypal center.

Stein, Murray, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998supporting

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whether the individual is able to preserve his ego-consciousness intact, or whether he succumbs to the immense emotional power with which all archetypes are laden, in which case his consciousness disintegrates partially or completely.

Von Franz frames archetypal fragmentation as a pathological outcome when the ego fails to maintain its structural integrity against the overwhelming affective charge of constellated archetypal contents.

von Franz, Marie-Louise, C.G. Jung: His Myth in Our Time, 1975supporting

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‘The inherent opposition within the archetype splits into poles when it enters ego-consciousness’ (Hillman, 1979: 12) so that the duality of love and hate is always present, leading to stereotypy, polemics, side-taking.

Kalsched, citing Hillman, argues that the binary polarization inherent in archetypal fragmentation upon contact with ego-consciousness underlies the stereotyped, oppositional structures that characterize traumatic inner worlds.

Kalsched, Donald, The Inner World of Trauma: Archetypal Defences of the Personal Spirit, 1996supporting

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‘Schizophrenia’ was officially coined in the period just before the First World War, a period which saw a corresponding fragmentation in painting, music and literature and a corresponding relativization of the ego position in natural science.

Hillman situates the cultural emergence of schizophrenia as a diagnostic category within a broader epoch of archetypal fragmentation visible simultaneously in art, science, and the dissolution of unified ego structures.

Hillman, James, Re-Visioning Psychology, 1975supporting

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Focus upon the many and the different (rather than upon the one and the same) also provides a variety of ways of looking at one psychic condition… Depression, say, may be led into meaning on the model of Christ and his suffering and resurrection; it may through Saturn gain the depth of melancholy.

Hillman revalues the multiplicity produced by archetypal fragmentation as a hermeneutic resource rather than a symptom, arguing that plural archetypal perspectives enrich clinical understanding of any single psychological phenomenon.

Hillman, James, Archetypal Psychology: A Brief Account, 1983supporting

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We would consider Artemis, Persephone, Athene, Aphrodite, for instance, as a more adequate psychological background to the complexity of human nature than the unified image of Maria.

Hillman proposes that the differentiated plurality of archetypal figures, an achieved form of fragmentation from monolithic unity, better corresponds to the actual complexity of human psychological life than any singular deity-image.

Hillman, James, Archetypal Psychology, 1983supporting

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symbols of the negative Self can be represented in dreams as archetypal — deep and powerful — forces contrary to wholeness within yourself, or forces of disintegration and destruction in the world: dismemberment, fragmentation, chaos, a tornado, a Nazi swastika.

Signell identifies archetypal fragmentation as a dream-symbolic manifestation of the negative Self, cataloguing its imagistic expressions as dismemberment, chaos, and destruction during psychic crisis.

Signell, Karen A., Wisdom of the Heart: Working with Womens Dreams, 1991supporting

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the infant’s original archaic grandiose and omnipotent self, with its fragile self-esteem totally dependent on a mirroring ‘other’ — and its proneness to fragmentation — gradually become transformed into an autonomous coherent self.

Kalsched, drawing on Kohut, situates archetypal fragmentation within infant self-psychology, treating the nascent self’s constitutional vulnerability to fragmentation as the developmental condition that trauma catastrophically exploits.

Kalsched, Donald, The Inner World of Trauma: Archetypal Defences of the Personal Spirit, 1996supporting

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because such trauma often occurs in early infancy before a coherent ego (and its defenses) is formed, a second line of defenses comes into play to prevent the ‘unthinkable’ from being experienced. These defenses… are variously known as the ‘primitive’ or ‘dissociative’ defenses.

Kalsched establishes that traumatic archetypal fragmentation in early infancy precipitates dissociative defensive structures that constitute the clinical substrate of severe psychopathology.

Kalsched, Donald, The Inner World of Trauma: Archetypal Defences of the Personal Spirit, 1996supporting

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fragmentation creates a lack of coherency in all systems of the body. When trauma is particularly severe and/or ongoing, the dissociative response is correspondingly more extreme: from a psychobiological perspective, individuals use fragmentation as the coping mechanism of last resort.

Heller transposes archetypal fragmentation into a psychobiological register, describing somatic incoherence and dissociation as the organismic correlates of psychic fragmentation under severe developmental trauma.

Laurence Heller, Ph D, Healing Developmental Trauma How Early Trauma Affectssupporting

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The shadow thus prevents a dissociation of the personality such as always results from hypertrophy of consciousness and overaccentuation of the ego.

Neumann identifies the shadow’s compensatory function as a structural counterweight against the pathological dissociation that excessive ego-consciousness — a form of premature or uncontained fragmentation — produces.

Neumann, Erich, The Origins and History of Consciousness (Princeton, 2019aside

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In a polytheistic view of the psyche, conflicts no longer seem so decisive. From the start, the motive in polytheism is to honor all sides. The idea is not to conquer or be conquered. There is no one hierarchical, unified head.

Hillman characterizes polytheistic psychology as a therapeutic framework that normalizes the plurality produced by archetypal fragmentation, dissolving the heroic drive toward integrative conquest that pathologizes multiplicity.

Hillman, James, A Blue Fire: The Essential James Hillman, 1989aside

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Every constellation of a complex postulates a disturbed state of consciousness. The unity of consciousness is disrupted and the intentions of the will are impeded or made impossible.

Jung’s account of complex-constellated disruptions to conscious unity provides the micro-structural mechanism through which archetypal fragmentation registers phenomenologically as dissociation of will, memory, and unified selfhood.

Jung, Carl Gustav, The Structure and Dynamics of the Psyche, 1960aside

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