Decline of Myth and Religion in Modern Times

in establishing an ordered society, promoting respect for the individual. Rawls noted in TJ Ch 7 that society is well-ordered when it is designed to advance its members' good while effectively regulated by a conception of justice. Both institutions are necessary to regulate and further society while maintaining moral order, which Jansen argues has been violated or corrupted by male psychosexual disturbance, leading to the degradation of women and undermining institutions and codes of justice. Hence, these institutions must be established and upheld in line with modern Western society's democratic and positivist structure.

In order to propose a new modern ethos, it is necessary to identify its flaws, correct the resulting 'disorder', and then discover a workable substitute. It seems that modern news and society are characterized by events such as war, famine, murder, and rape. Tony Benn MP predicts that just as the previous century was marked by abandonment of the planet, this century will witness the extinction of humanity.

Although some may consider it an extreme viewpoint, it is generally agreed that the fast-paced advancements made by humanity in the 21st century have both benefited and harmed mankind. The current Western world is dominated by science, which has made it an institutionalized and sterile society where imagination is replaced by reality. The discovery of DNA and the ability to explore space has allowed man to achieve things that were once deemed impossible. While these achievements have resulted in some individuals replacing religion with science, it is worth noting that science does not offer guidance or morality to those struggling with life. Essentially, science has become the new religion of the masses.

Many believe that the disorganized

state of modern society is a result of neglecting metaphysical needs and values. As humans have created an atmosphere of injustice, it is imperative to counter and rectify such forces internally and externally. To find a solution, two philosophical arguments are presented: Positivism and deterministic science versus Jungian Psychology. This can be likened to the internal struggle between the id and the superego for control of the ego, as described in Freudian terms. Churchill's statement that "it is better to Jaw-Jaw than to War-War" reflects humanity's inclination towards discussion over war to restore order in society, as exemplified by the humanitarian cost of World War Two.

The pursuit of controlling the "darkness of man's heart" has been a fundamental goal of humanity, as stated by W. Golding in Lord of the Flies' Final Chapter. The process includes the efforts to unify ourselves and society to eliminate elements that deteriorate the establishment. The concept of "establishment" differs in various parts of the world due to different ideologies and governmental systems. For instance, Western democracies allow congenial expressions of protests, whereas clandestine dictatorships like Iraq enforce death penalties for dissent. These measures are sanctioned under the laws of respective states, despite differences in their approaches.

Essentially, morality in all societies is relative to the community it exists in. These social commandments are evident in modern states; however, citizens often do not conform to them. Additionally, the belief in moral obligation to adhere to these principles leads to the emergence of despots. This debate extends between positivism and natural law, where the latter believes that divine right is superior to human law.

Although there are varying strains and philosophies

of law, it is widely accepted that the modern state requires laws based on principles of Justice. These laws are deemed necessary for maintaining order in society and have become universally embraced with the rise of international law. They are also considered to hold ultimate authority. However, it is important to note that humans have created and defined this positivist system, which embodies the metaphysical concept of Justice. As such, these principles are subject to revision and rejection by mankind. The dissatisfaction and disorder displayed by some members of society suggests that these principles may not be sufficient for humanity. While laws provide a physical guide for behavior, individuals are forced to comply with them, regardless of whether they align with their personal beliefs or not.

Although the shortcomings of this system are widely recognized, there appears to be no practical alternative, as stated by Rawls: "The only thing that permits us to acquiesce in an erroneous theory is the lack of a better one." (ToJ Ch 1). Utilitarian advocates such as Bentham and Mills support human-made laws, while naturalists like Jung suggest alternative approaches to organizing society. Laws can inadvertently trap and restrict individuals, which hinders personal growth. On the other hand, naturalism - specifically Jungian thought - suggests that moral codes may be universal due to the shared composition of the human psyche.

According to Jung, the unification of science and religion results in a distinct concept of humanity. Jung's depiction of the human psyche is relatively straightforward and illustrated in a basic diagram. The core of his theory centers on the ego as a component of the conscious self, which is widely recognized.

When the psyche develops, the ego becomes solidly established...

According to Jung, the ego must approve of everything that happens and nothing should interfere with its desires. The ego and conscious mind reside within the personal unconscious, which is ultimately supported by the collective unconscious. Although the discovery of the unconscious was not made by Jung or Freud, Jung's work on archetypes in the collective unconscious is noteworthy. These archetypes are especially relevant to Jung's Psychology of Religion. The human psyche is crucial for both individual and societal wellbeing according to Jung. As he explains, "the world exists for us only in so far as it is consciously reflected by a psyche" (Essential Jung, p. ).

The psyche has a direct impact on our interpretations and actions, creating the need for a balanced psyche. This imbalance is essential in fostering Jung's concept of individuation, which refers to the process of an individual achieving...

In a paragraph (CW, 9 i para. 490), Jung emphasized the idea of a distinct, inseparable entity or totality. This concept underscores Jung's belief that chaos may originate from an individual. Richard Noll's analysis of Jung's contentious work, 'The Jung Cult', offers additional insights into the process of individuation.

Jung's assertion that 'all the highest achievements of virtue, as well as the blackest villainies are individual' has been interpreted by Noll as an endorsement of despotic behavior akin to Hitler's. Such a view would support the notion that Jung promoted the idea of a 'spiritual elitism, a Neitzchean new nobility of the individuated' (J Cult, p. 258), which is often cited in criticism of his Jungian conspiracy theory. However, upon closer scrutiny of Jung's words, a

different interpretation emerges.

A.Storr highlights that Jung was highly intrigued by individuals who rejected conventional ways due to their nature. However, this fascination does not imply approval or justification for individuals who commit atrocious deeds. Through his work, Jung stresses that self-realization, i.e., comprehending all aspects of one's psyche, rather than individuation is not the cause of villainies. Jung proposes that ego-centredness, a state of mind born out of insecurity with the world around us, partly leads to disorder and villainies.

Society's insecurity leads to anti-social behavior, which is evident in figures like Stalin and contributes to widespread disorder. However, Jung's perspective differs as he argues that the self is more than just the ego and that individuation involves incorporating the world into oneself rather than shutting it out. The key to resolving disorder lies in feeling a sense of cohesion with the outside world, which helps to eliminate insecurities and prevent behavior that undermines social connectivity. This is essential because, as Jesus taught, those who seek to save their lives will ultimately lose them if they do not prioritize social harmony.

According to Stevens, the development of an egotistical psyche can cause more chaos within the individual's mind. This exacerbates conflicting issues like Grace Jansen's psychosexual conflict. Jung believed that having a good relationship with oneself is a prerequisite for healthy relationships with others. Therefore, it is crucial to realize one's potential and individualization. Jung stated that "Relationship to the self is at once related to our fellow man, and none can be related to the latter until he is related to himself" (CW 9 i). However, this aspect of Jung's psychotherapy has been controversial

because it can initially lead to introversion.

While the border between ego-centredness and the perspective presented by Stevens and Jung is discernible, it can be called into question. It appears that Jung, despite denouncing ego-centredness, promotes the growth beyond this state, integrating the ego into the psyche instead of simply introversion. According to Jung, if an egotistical complex entraps the psyche, it reduces or constrains individuals to the position of monads, isolated from society. Subsequently, an 'I-it' complex is manifested.

The egotist may believe that protecting their psyche is the goal, but this actually results in the ego being removed from its proper role and interaction within society. This, in turn, leads to personal frustration and tension with the outside world. Ultimately, this produces disorder, as the 'I-it' complex may be used to justify even the most abhorrent actions, introducing impersonal rationality. Strangely enough, the reduction of moral standards is caused by ego-centrism producing feelings of helplessness over events. Fear of chaos within the world consequently leads to more disorder.

According to Jung, the collective unconscious is made of archetypes that dictate our thinking. However, individual realization and substance within the psyche are only discovered through a process called individuation, where a personal religion or myth plays an essential role as an archetypal potentiality. Jung suggests that individualisation is a way to gather the world within oneself, and it's the end result of our attempt to interpret and exist with the world around us. As humans, we try to rationalize and control events. Consequently, our interpretation of events, formation of morals, and realization of potentialities through archetypes are significant factors. Therefore, the dominance of science and

religion in society gains relevance and significance in interpreting events.

Jung's view of the psyche is that it is an organism that seeks harmony both externally and internally and the prevalent methods to achieve this in today's society are crucial. A. Stevens points out that Jung has made quite an innovative development from Kantonian agnostic logic, surpassing Kant's idea that man can only understand religious phenomena and not the metaphysical truth of religious beliefs. According to Jung, religion is a demonstration of the universal human nature in which all people participate.

While the projection theory of religion developed by atheists like Marx might suggest that religion holds little value in society, Jung actually places a significant amount of value on institutional religion (such as the established Church and other faiths). In fact, Jung was particularly influential in this field. As a psychiatrist, Jung assumes that religious beliefs are "psychologically true" and can help with the formation of a cohesive personality. Therefore, what is most important is the image of God, or at least a representation thereof, within the psyche and not necessarily the objective truths associated with any particular religious belief. As Jung puts it, "Religious experience is absolute and cannot be disputed."

According to Jung in CW 11, para 167, if someone claims they have never had a certain experience, their argument will end when their opponent says they have had it. This can apply to atheists, who do not believe in a physically manifested God. Jung emphasizes that he is not referring solely to institutionalized religion, but rather the individual's personal understanding of religion and the importance of instructive mythology present in the collective unconsciousness.

All humans have a natural tendency to create myths and symbols, influenced by archetypes that form the foundation of the developing psyche. Religion arises from this innate tendency. By exploring the unconscious, individuals become aware of their latent potential and undergo a process of self-discovery known as individualisation. According to Don Cupitt, modern disorder is caused by the relegation of religion when it collided with science. However, in today's world, where science has secularised external reality, religious meaning and value have returned to the psyche. This is a modern phenomenon resulting from increased self-awareness and what Cupitt refers to as 'internalisation'. (From Sea of Faith, p. 85).

According to Jung, dreams and fantasies represent the spiritual and religious archetype striving for fulfillment through acknowledgment, thus paradoxically increasing the importance of the religious belief that God resides within. Cupitt suggests that Jung's reasoning implies that the desire to search for God is itself proof of his existence. This idea is similar to Konrad Lorenz's theory that archetypal reality must reflect cosmic reality, which is based on the view that there must be an origin to archetypes. Jung initially concurs with this idea, stating that as a psychologist, he considers God to be an archetype.

In his works, author refers to the concept of an archetype and its association with an imprinter. He also acknowledges that the belief in God cannot be proven but can only be experienced. He notes that this belief collides with knowledge and rationality, which ultimately prevail.

Jung's internal struggle is evident in his attempt to unite a psychological structure that does not rely on the objective reality of God's existence with his personal assurance

of the Deity's presence, as quoted in Frederic Sands' interview. Although Jung doesn't necessarily subscribe to the concept of a traditional God, he believes that his psyche possesses a form of divinity through accepting the archetype of God. Additionally, his perception of God as having "divine savagery and ruthlessness" in 'Answer to Job' (CW 11) contradicts the Classical interpretation of God. Nevertheless, Jung's belief that "God needs man in order to become conscious of Himself and His creation" (MDR p. 32) and literal affirmation, "I know He exists," affirm his positive conviction in God's existence within Christian faith.

Jungian psychology is rooted in the belief that God's existence cannot be proven but instead exists as a psychological entity. The approach recognizes religion as an expression of myths and explanations of human existence, regardless of specific creeds. Jung emphasized the importance of the "mythical symbolism" found in various creeds. He noted that this was a prevalent theme among his patients.

According to Jung, every individual ultimately struggles to find a religious perspective on life for a stable psyche. He explains the disarray in society by citing Macquarrie's belief that 'Christianity has fallen behind mankind's mental progress' (20th CRT p111), thus highlighting the importance of religion in maintaining stability.

Accordingly, the numinous aspect of primary religious experiences no longer exists within religious traditions and beliefs. Thus, the myths upon which Western society is founded are rendered obsolete. This phenomenon is not exclusive to our current society, as historical parallels have been observed. J. Campbell notes how primitive societies disintegrate and become diseased when disturbed by Western civilization. A similar dynamic has taken place in our society since the disappearance

of our myths. Jung contends that the scientific discovery of astronomical laws marked the initial phase of the de-spiritualization of the world. Science is portrayed as a detrimental and invasive entity, juxtaposed with positivist laws. Nevertheless, both sciences and positivist laws represent alternative means for us to comprehend and elaborate on our inherent archetypes.

The role of the religious archetype is to provide people with a sense of spiritual purpose and connection to the world around them. In modern times, although many still find comfort in the church, science has discredited much of Western religion's teachings and its perceived credibility. As a result, science has become the primary religious archetype for people. This is because people's personal unconscious responds to the collective unconscious's religious needs through the scientific explanation of humanity's relationship with the world. Science explains the world but lacks the spiritual meaning and moral guidance that myths and religion provide.

According to Jung, modern disorder stems from the failure to acknowledge god, leading to egomania and resulting in sickness (CW 13, para. 55). To remedy this, Jung recommends re-introducing myth and advocating for personal religion. He predicts that individuals will reject traditional collective religious dogma and find their own solutions to religious problems (Macquarrie p. 111). This harmonizes science and religion, where science drives progress and religion, whether personal or institutional, serves as a guiding force for humanity.

While Logical positivists believe contemplating the existence of an external God is futile, J. Campbell contends that personal religion is crucial for the human psyche. Nevertheless, Campbell also notes that our moral obligations must align with practical reality in the present moment, which is not currently occurring.

According to

Campbell in 'Power of Myth' (p13), the old-fashioned religion belongs to a different time, people and set of values. By reverting back to it, you become out of sync with history. Campbell also suggests that the scientific ethos and the importance of lawyers and laws contribute to the loss of mythology which previously helped people make sense of both empirical and metaphysical events in the world. The impact of losing religious archetypes is catastrophic for society as it leads to egotism and disorder due to malfunctioning individualisation. While laws bind society together, many argue that their basis is flawed. Similarly, science only addresses one aspect of humanity's needs - materialistic development.

According to Jung, religious fanaticism alone cannot improve the physical well-being of humans, just as positivism through science and law only satisfies a portion of their needs. For Jung, unifying the psyche through individualisation allows individuals to harmonise with themselves and their surroundings, thus maintaining order in both the individual and society. Although some argue that individuation is merely Jung's personal religion, with him positioning himself as the ideal example of it, the necessity for religious guidance is universally evident.

Jung emphasizes the personal unconsciousness and suggests drawing our own conclusions from various sources in individuation. The focus is not on a cult-like following of Jung's religious beliefs. Rediscovering and understanding the psyche is essential in restoring order to society. Without moral guidance through personal or religious myths, there can be no stabilization of the psyche or progress for humanity in the present era.