To Have or to Be?

“Human beings have a specific structure – like any other species – and can grow only in terms of this structure. Freedom does not mean freedom from all guiding principles. It means the freedom to grow according to the laws of the structure of human existence (autonomous restrictions). It means obedience to the laws that govern optimal human development. Any authority that furthers this goal is ‘rational authority’ when this furtherance is achieved by way of helping to mobilize the child’s activity, critical thinking, and faith in life. It is ‘irrational authority’ when it imposes on the child heteronomous norms that serve the purposes of the authority, but not the purposes of the child’s specific structure.”

To Have or to Be?

“What is restricted is the free, spontaneous expression of the infant’s, the child’s, the adolescent’s, and eventually the adult’s will, their thirst for knowledge and truth, their wish for affection. The growing person is forced to give up most of his or her autonomous, genuine desires and feelings that are not autonomous but superimposed by the social patterns of thought and feeling. Society, and the family as its psychosocial agent, has to solve a difficult problem: How to break a person’s will without his being aware of it? Yet by a complicated process of indoctrination, rewards, punishments, and fitting ideology, it solves this task by and large so well that most people believe they are following their own will and are unaware that their will itself is conditioned and manipulated.”

The Brothers Karamazov

“Know then that there is nothing more lofty, nor more powerful, not more healthy nor more useful later in life than some good memory, and particularly one that has been borne from childhood, from one’s parents’ home. Much is said to you about your education, but a beautiful, sacred memory like that, one preserved from childhood, is possibly the very best education of all.”

The Origins and History of Consciousness, pg 402

“The child’s fear and feeling of being threatened does not derive from the traumatic character of the world, for no trauma exists under normal human conditions or even under primitive ones; it comes rather from the ‘night space,’ or, to be more precise, it arises when the ego steps forth from this night space.  The germinal ego consciousness then experiences the overwhelming impact of the world-and-body stimulus, either directly or in projection.  The importance of family relationships lies precisely in the fact that the personal figures of the environment who are the first form of society must be able, as soon as the ego emerges from the primary security of the uroboric state, to offer it the secondary security of the human world.”

The Origins and History of Consciousness, pg 400

“Characteristic of the process of differentiation in childhood is the loss and renunciation of all the elements of perfection and wholeness, which are inherent in the psychology of the child so far as this is determined by the pleroma, the uroboros.  The very things which the child has in common with the man of genius, the creative artist, and the primitive, and which constitute the magic and charm of his existence, must be sacrificed.  The aim of all education, and not in our culture alone, is the expel the child from the paradise of his native genius and, through differentiation and the renunciation of wholeness, to constrain the Old Adam in the paths of collective usefulness.

“…The drying up of imagination and of creative ability, which the child naturally possesses in high degree, is one of the typical symptoms of impoverishment that growing up entails.  A steady loss of the vitality of feeling and of spontaneous reactions in the interests of ‘sensibleness’ and ‘good behavior’ is the operative factor in the conduct now demanded of the child in relation to the collective.  Increase in efficiency at the cost of depth and intensity is the hallmark of this process.

“On to the ontogenetic plane there now ensue all the developments which we have described as indispensable for ego formation and the separation of the conscious and unconscious systems.  The child’s primarily transpersonal and mythological apperception of the world becomes limited owing to secondary personalization, and is finally abolished altogether.  This personalization is necessary for the growth of personality now beginning and is effected with the help of ties to the personal environment upon which the archetypes are at first projected.  As the personal ties grow stronger, the archetype is gradually replaced by the imago, in which personal and transpersonal characteristics are visibly blended and active.”

The Origins and History of Consciousness, pg 400

“Development in the first half of life is marked by two decisive crises, each of which corresponds to a fight with the dragon.  The first crisis is characterized by the encounter with the problem of the First Parents and by the formation of the ego.  It is enacted between the ages of three and five, and psychoanalysis has made us familiar with certain aspects and forms of this parental encounter, under the guise of the Oedipus complex.  The second crisis is puberty, when the dragon fight has to be fought out again on a new level.  Here the form of the ego is finally fixed with the support of what we have called ‘heaven.’  That is to say, new archetypal constellations emerge, and with them a new relation of the ego to the self.”

The Origins and History of Consciousness, pg 399

“An important goal of childhood development and education is the utilization of the individual in the sense of making him a useful member of the community.  This usefulness, achieved through differentiation of the separate components and functions of the personality, is necessarily bought at the cost of wholeness.  The need to renounce the unconscious wholeness of the personality is one of the most formidable developmental difficulties for the child, and particularly for the introverted child.”

The Origins and History of Consciousness, pg 112

“Man’s original hermaphroditic disposition is still largely conserved in the child.  Without the disturbing influences from outside which foster the visible manifestation of sexual differences at an early date, children would just be children; and actively masculine features are in fact as common and effective in girls as are passively feminine ones in boys.  It is only cultural influences, whose differentiating tendencies govern the child’s early upbringing, that lead to an identification of the ego with the monosexual tendencies of the personality and to the suppression, or repression, of one’s congenital contrasexuality.

The split between inside and outside in archaic man and the child is no more complete than that between good and evil.  The fancied playmate is real and unreal at once, like everything else, and the image in the dream as real as the reality outside.  Here the true ‘Reality of the Soul’ still holds sway, that versatile make-believe of which the wizardry of art and fairy tale is a reflection.  Here each of us can be all things, and so-called external reality has not yet made us forget the equally powerful reality within.”

The Origins and History of Consciousness, pg 110

“The ego and consciousness experience their own reality by distinguishing themselves from the body.  This is one of the fundamental facts of the human mind and its discovery of itself as something distinct from nature.  Early man is in the same case as the infant and the small child: his body and his ‘inside’ are part of an alien world.  The acquisition of voluntary muscular movement, i.e., the fact that the ego discovers, in its own ‘person,’ that its conscious will can control the body, may well be the basic experience at the root of all magic.  The ego, having its seat, as it were, in the head, in the cerebral cortex, and experiencing the nether regions of the body as something strange to it, an alien reality, gradually begins to recognize that essential portions of this nether corporeal world are subject to its will and volition.  It discovers that the ‘sovereign power of thought’ is a real and actual fact: the hand in front of my face, and the foot lower down, do what I will.  The obviousness of these facts should not blind us to the enormous impression which this very early discovery must make, and unquestionably has made, on every infantile ego nucleus.”

What Do You Say After You Say Hello?

“There are two requirements for the transmission of the script.  Jeder must be able, ready, and willing or even eager to accept it, and his parents must want to pass it on.

“On Jeder’s side, he is able because his nervous system is constructed for the purpose of being programmed, to receive sensory and social stimuli and organize them into patterns which will regulate his behavior.  As his body and his mind mature, he becomes readier and readier for more and more complex types of programming.  And he is willing to accept it because he needs ways to structure his time and organize his activities.  In fact he is not only willing, he is eager, because he is more than a passive computer.  Like most animals, he has a craving for ‘closure,’ the need to finish what he begins; and beyond that, he has the great human aspiration for purpose.

“Starting off with random movements, he ends up knowing what to say after he says Hello.  At first he is content with instrumental responses, and they become goals in themselves: incorporation, elimination, intrusion, and locomotion, to use Erikson’s terms.  Here we find the beginnings of Adult craftsmanship, his pleasure in the act and its successful completion: getting the food safely off the spoon and into his mouth, walking on his own across the floor.  Initially his goal is to walk, then it is to walk to something.  Once he walks to people, he has to know what to do after he gets there.  At first they smile and hug him, and all he has to do is be, or at most, cuddle.  They expect nothing from him beyond getting there.  Later they do expect something, so he learns to say Hello.  After a while, that is not enough either, and they expect more.  So he learns to offer them various stimuli in order to get their responses in return.  Thus he is eternally grateful (believe it or not) to his parents for giving him a pattern: how to approach people in such a way as to get the desired responses.  This is structure hunger, pattern hunger, and in the long run, script hunger.  So the script is accepted because Jeder is script hungry.

“On the parents’ side, they are able, ready, and willing because of what has been built into them through eons of evolution: a desire to nurture, protect, and teach their offspring, a desire which can only be suppressed by the most powerful inner and outer forces.  But beyond that, if they themselves have been properly ‘scripted,’ they are not only willing, but eager, and derive great enjoyment from child-rearing.”