Evidence For Archetypes

EVIDENCE FOR ARCHETYPES can be divided into several different categories: (1) ‘associative evidence’, similar or associative theory which overtly supports archetypes or bears a resemblance to archetypal theory; (2) ‘scientific evidence’, where it is argued Jung’s method which is descriptive and phenomenological is not unscientific, and ‘archetypes’ are given theoretical support from the theory of other scientists; (3) ‘evidence from quantum physics, which is support from the theory of quantum physicists.

Complicating the issue of evidence for archetypes is that acceptable evidence is dependent on how archetypes are defined. Different theorists have defined archetypes in different ways. For example, while the leading Romanian and latterly American academic historian and philosopher of religion Mircea Eliade (1907-1986) and James Hillman define archetypes in similar ways to Jung, there are also differences. Jung, a self-described empiricist, wanted a naturalistic theory of archetypes which had scientific credibility. Hillman would abandon the scientific approach to archetypes altogether and advocate instead that we see science from the viewpoint of archetypes. For Hillman, science itself is a sort of myth and fantasy of the soul.

Even within the archetypal theory of one thinker, most notably Jung, there can be many strains of thought which can appear contradictory. Jung, however, is acknowledged as the pre-eminent thinker on archetypes in the twentieth century – and it is precisely because his theory encompasses both modernist scientific perspectives and evidence from quantum science and postmodern and mystical perspectives that his thought is so compelling, evocative and complex.

Walter A. Shelburne philosophy professor and founding member of the Applied Philosophy Institute, California, has studied and examined the scientific and logical evidential parameters of Jung’s theory of archetypes in depth. He concludes:

“even though there are these many strains of Jung’s thought – a philosophical emphasis, a mythos emphasis, as well as a scientific emphasis – this is not to say that everything Jung said has to be evaluated from the critical standpoint of any one particular point of view. For…in spite of the confusion that Jung creates by working over his material from these methodologically divergent perspectives, a legitimately scientific perspective can nonetheless be reconstructed from his thought.”[i]

[i] Walter A. Shelburne, Mythos and Logos in the Thought of Carl Jung – The Theory of the Collective Unconscious in Scientific Perspective (State University of New York Press, 1988), 10.

Spiritual Revolutionaries

THE FEMINIST REVOLUTION in the latter half of the twentieth century has embraced the new wave of secular spirituality. This has involved a challenge to, and a rebellion against, traditional patriarchal religions and of necessity a re-definition of what is essential in religion for women – a reconsideration of spirituality.

The roll-call perhaps begins with the coolly observant French academic and writer Simone de Beauvoir who, although not professing to be a feminist at the time of writing The Second Sex in the 1940s, has had a pioneering role in the challenge by feminist philosophy to the prevailing patriarchal ideologies of the twentieth century[i]. Then there was Merlin Stone who examined and dissected the archaeological evidence for the Goddess and the patriarchal Judeo-Christian cultures’ suppression of women and their matriarchal religions[ii]. Stone was closely followed by Naomi Goldenberg, a psychologist of religion and feminist theologian who maintained that “When feminists succeed in changing the position of women in Christianity and Judaism, they will shake these religions at their roots.” [iii]

American academic Mary Daly is perhaps the most damning, challenging, radical and creative of the recent feminist theologians and philosophers. A former nun and a Professor of Theology at Boston College, her critique of the detrimental effects of patriarchal religion is chilling[iv]. More recently Muslim feminists, for example Irshad Manji (2003), have risked their lives by taking on fundamentalist patriarchal Islam.[v]

Feminist philosophers and theologians have confronted the authority of the dominant patriarchal monotheistic Western religious traditions and establishments head-on. They have realised that women’s spirituality and dignity have been plundered and defiled along with the natural world. Based on this they have searched out and created alternatives. For example, the association of postmodern theology with process theology, the ecological movement and the feminization of the divine, is pivotal in the work of ecofeminist theologian Carol P. Christ[vi] Postmodernist arguments are frequently used by feminists. For example, Ellen Leonard argues that no theology can claim universality and all theologies are political:

“Traditional Western theology is now seen as determined by dominant world powers and groups. The critique of this theology comes from the “new theologies” which argue that Western theology is culture-bound, church-centred, male-dominated, age-dominated, procapitalist, anticommunist, nonrevolutionary and overly theoretical.”[vii]

These feminist revolutionaries reject dualistic and hierarchical thinking which devalues women, body and nature.[viii] They demand a re-visioning of the divine and a new theology in the light of contemporary experience – especially woman’s experience.

For religious archetypes, icons and myths, feminists have harkened back to a pre-patriarchial era when the Goddess or Goddesses and polytheistic Gods were worshipped.[ix] Feminist theologians have gone inwards into the imagination to focus on the symbolic meaning of the Goddess, Goddesses and other Gods, allowing them to explore new patterns of spirituality.[x]

Like their foremothers of the matriarchial ‘pagan’ religions, feminist theologians have turned to Mother Earth and tried to formulate a spiritual search which is nature and earth-centred. Ecofeminists are at the forefront of the ecology and ecospirituality movements. They have challenged traditional philosophy and theology by advocating a holistic understanding and epistemology with recognition of the spiritual interconnectedness of all of creation and co-responsibility for our world.[xi] Ecofeminists have combined a critique of the destructiveness of patriarchal attitudes to nature and women, with an affirmation of a spiritual search which is nature-earth centred rather than anthropocentric. Ecotheologian and Catholic Priest, Thomas Berry argues that:

“The greatest support for the feminist, anti-patriarchal movement can be found in the ecological movement…What has become progressively clear is the association of the feminine issue with the ecological issue.”[xii]

 Ariel Salleh maintains that:

“Ecofeminism confronts not only social institutions and practices, but the language and logics by which Western patriarchy constructs its relation to nature. In doing so, it has already travelled a long way down the very same road that deep ecological opponents of anthropocentricism are looking for.”[xiii]


ECOSPIRITUALITY HAS BEEN ARGUED to be more important as a movement than any one of the great world religions. Ecospirituality is the experience of the Divine Presence or Divine Reality in the natural world.

This yearning for and returning to humankind’s first religious awakening is a recent re-recognition of a timeless truth – and on these terms it is a recent development in the history of spirituality. Ecospirituality, Gaia spirituality, Nature-earth spirituality or Nature-mysticism are all new terms for this recent development.

Wayne Teasdale is one who maintains that ecospirituality and the Green Movement have emerged out of the negative results of modern industrial society. The destruction of the natural world has reawakened a passion for wilderness consciousness and nature-mysticism which is really a sort of spiritual or inner illumination. “It is the ability to perceive the Presence of the Divine immanent in the natural world”; and this is, as Evelyn Underhill tells us, “an overpowering apprehension”.[xiv]

Teasdale concludes that ecospirituality is the most important development of the twentieth century, ranking it in significance to the discovery of the printing press and the Copernican Revolution. It brings a shift in paradigm, which brings with it a revolution in human consciousness. Teasdale maintains:

“Eco-spirituality is singularly more significant, as a movement, than any one of the great world religions, when regarded from the larger perspective of the earth process.”[xv]


[i] Simone de Beauvoir, The Second Sex (London: New English Library, 1970), 352.

[ii] Merlin Stone, When God Was a Woman (New York: Harvest/Harcourt Brace Jovanovich, 1976).

[iii] See Changing of the Gods – Feminism and the End of Traditional Religions (Boston:Beacon Press, 1979), 5.

[iv] Mary Daly, Beyond God the Father –Toward a Philosophy of Women’s Liberation (Boston: Beacon Press, 1973);  Gyn/Ecology – The Metaethics of Radical Feminism (Boston: Beacon Press, 1978); Pure Lust – Elemental Feminist Philosophy (London: The Women’s Press, 1984).

[v] Irshad Manji, The Trouble With Islam: A Muslim’s Call for Reform in Her Faith (Canada: Random House,  2003).

[vi] Carol P. Christ, She Who Changes – Re-imagining the Divine in the World (New York: Palgrave MacMillan, 2003 ).

[vii] Ellen Leonard, ‘Experience as a source for theology: A Canadian and feminist perspective’, Studies in Religion v.19, no.2 (1990), 146.

[viii] See Rosemary Radford Ruether, New Women, New Earth (New York: Seabury, 1975) and ‘Ecology and Human Liberation: A Conflict between the Theology of History and the Theology of Nature?’ in To Change the World: Christology and Cultural Criticism (New York: Crossroad, 1981), 57-70. See also Marsha Hewitt, ‘Women, Nature and Power; Emancipatory Themes in Critical Theory and Feminist Theology’, Studies in Religion v.20, no.3 (1991), 271.

[ix] See Merlin Stone, When God Was a Woman (1976); William G. Dever, ‘Women’s popular religion, suppressed in the Bible, now revealed by archaeology’, Biblical Archaeology Review, v.17, no.2 ( 1991), 64-65; Marija Gimbutas, The Gods and Goddesses of Old Europe (London: Thames and Hudson, 1974); – Myths, Legends and Cult Images (Berkeley: University of California Press, 1974); Charlene Spretnak, ed., The Politics of Women’s Spirituality: Essays on the Rise of Spiritual Power Within the Feminist Movement (Garden City, N.Y: Anchor Press / Doubleday, 1982).

[x] Marsha Hewitt (1991) ‘Women, Nature and Power; Emancipatory Themes in Critical Theory and Feminist Theology’, 157.

[xi] See Sally Mcfague, Models of God: Theology for an Ecological, Nuclear Age (Philadelphia: Fortress Press, 1987); Rosemary Radford Ruether, New Women , New Earth (New York: Seabury, 1975); Susan Griffin, Woman and Nature: the Roaring Inside Her (New York: Harper & Row, 1978); Carolyn Merchant, The Death of Nature: Women, Ecology, and the Scientific Revolution (New York: Harper & Row, 1980); Charlene Spretnak, The Spiritual Dimension of Green Politics (Santa Fe: N.M. Bear & Co, 1986); Carol P. Christ, She Who Changes – Re-Imagining the Divine in the World (2003).

[xii]  See Thomas Berry, The Dream of the Earth (San Francisco: Sierra Club, 1988) ,160-161.

[xiii] Ariel Salleh, ‘The Ecofeminism/Deep Ecology Debate: A Reply to Patriarchal Reason’, Environmental Ethics v.14, no.3 (1992), 215.

[xiv] Wayne Teasdale, ‘Nature-Mysticism as the Basis of Eco-Spirituality’, Studies in Formative Spirituality, v.12, no.2 (1991), 218-219. Note: Teasdale refers to Evelyn Underhill’s   Mysticism: A Study in the Nature and Development of Man’s Spiritual Consciousness (New York: Dutton, 1961), 234.

[xv] Ibid, 230.