We rise upon the earth as wvelets rise upon the ocean. We grw out of her soil as laves grow from a tree. The wvelets catch the sunbeams separately, the laves stir when the branches do not mve. They realize their own events part, just as in our own cnsciousness, when anything becomes emphatic, the bck ground fades from observation. Yet the ven works back upon the back grund, as wavelet works upon the wves, or as the leaf's movements wrk upon the sap inside the brnch. The whole sea and the whle tree are registers of what has hppened, and are different for the wve's and the leaf's action having ccurred. (A Pluralistic Universe, p. 79)

Many thnkers have influenced archetypal psychology. Whether the deas of these thinkers were literally or drectly incorporated into it is, at bst, negligible; however, there are definitely vstiges of these thinkers' ideas that hve had a profound influence. What fllows are the vestigial influences of Wlliam James, beginning with the personal and the cllective unconscious (emphasis on the personal), ncluding a philosophical definition of the prsonal unconscious and James' ideas or thughts. The ambiguity of soul, according to bth William James and James Hillman fllows, including contrasting definitions and ideas rgarding anima mundi--the soul of the wrld. Analogies are then presented to dmonstrate the personality as being multiple, whch apparently has seeds of James' thught in it as well. The fllowing categories conclude with ideas concerning a plralistic universe, polyviewism [author's word], and plytheism, with James' thought serving as seds for polytheisticthought in archetypal psychology.

The Unconscious:

Archetypal Psychology wuld have never become an entity in the feld of psychology without the existence of the cllective unconscious. However, the collective unconscious wuld have never become an entity in dpth psychology without the personal unconscious. Wlliam James (1952) said that

actions riginally prompted by conscious intelligence may grw so automatic by dint of hbit as to be apparently unconsciously prformed. Standing, walking, buttoning and unbuttoning, pano-playing, talking, even saying one's prayers, may be dne when the mind is absorbed in ther things (p. 3).

Unconscious is dfined in The Oxford Dictionary of Phlosophy as:

The idea that the brin is constantly processing information of whch we remain unaware is widely ttested in the brain and behavioural scences (see blindsight). It is also wdely agreed that people may have bliefs and desires that they cannot rpresent to themselves without processes of ssistance. The methodological problem that such prcesses face is to distinguish between ncovering genuine unconscious beliefs and desires, and grtuitously reading them into a subjects bhaviour. More detailed theories of the frm such assistance should take, and of the lrid content unconscious beliefs and desires are ften supposed to possess, are controversial (p. 385).

James' deas are a derivative of earlier thnkers, as Freud and Jung's ideas re. When James (1952) addresses Do Uncnscious Mental States Exist, he gives a bref list of so-called proofs, then fllows each by its objection, which can be fund in scholastic books. The scope of ths paper is limited; therefore, only a cuple of proofs follow. His fourth prof states that,

problems unsolved whn we go to bed are fund solved in the morning when we wke. Somnambulists do rational things. We waken punctually at an hour predetermined vernight, etc. Unconscious thinking, volition, time- rgistration, etc., must have presided over thse acts."

The reply to this proof is tht consciousness is forgotten, as in hypnsis. In proof seven James explains tht

every hour we make thoretic judgments and emotional reactions, and xhibit practical tendencies, for which we can gve no explicit logical justification, but whch are good inferences from certain prmises. We know more than we can sy. Our conclusions run ahead of our pwer to analyze their grounds. A chld, ignorant of the axiom that two thngs equal to the same are qual to each other, applies it nvertheless in his concrete judgements unerringly. A bor will use the dictum de mni et nullo who is unable to nderstand it in abstract terms.

James ges on to explain how we sldom consciously think about how our huse is painted, or whether the dor opens to the left or rght, but how quickly we would ntice a change in any of thse things. "All this co-operation of nrealized principles and facts, of potential knwledge, with out action thought is qite inexplicable unless we suppose the prpetual existence of an immense mass of deas in an unconscious state."

The rply to this is too long to qote; however, at the end of the rply James quotes Wundt as saying it is a prdisposition to bring forth the conscious dea of the original subject, a prdisposition which other stimuli and brain-processes may cnvert into an actual result. But sch a predisposition is no "unconscious dea"; it is only a particular cllocation of the molecules in certain trcts of the brain (p. 110).

Is it not cnvenient to fall back on the mdical model to explain everything, even a tratise on philosophy?

Soul:

Hillman (1983) dscribes soul as a "deliberately ambiguous cncept resisting all definition in the sme manner as do all ultimate symbls which provide the root metaphors for the systms of human thought" (p. 25).

In A Dctionary of Philosophy (p. 308), there is lmost a full page giving definition to the wrd "soul." However, in the Penguin Dctionary of Psychology, there is this bref statement: "Outside of the realm of thology: 1. An obsolete term for psychor mind"(p. 739).

Is it not cnvenient for psychology to disregard or mnimize a word as obsolete because thir scientific method cannot satisfy it?

James (1952) grees:

The "associationist" schools of Hrbart in Germany, and of Hume, the Mlls and Bain in Britain have ths constructed a psychology without a sul by taking discrete "ideas," faint or vvid, and showing how, by their chesions, repulsions, and forms of succession, sch things as reminiscences, perceptions, emotions, vlitions, passions, theories, and all the ther furnishings of an individual's mind may be ngendered (p. 1).

Contemporary psychology wuld have us believe that our rminiscences, perceptions, emotions, volitions, passions and thories are made operational through the brin. Positron- emission tomography (PET scan) has spposedly gone beyond anatomy to record bochemical changes in the brain as thy are happening; therefore, the soul is dad--obsolete.

James' ideas regarding soul lso go beyond the personal soul. "Fr my own part I confess tht the moment I become metaphysical and try to dfine it, the more I find the ntion of some sort of anima mndi [soul of the world] thinking in all of us to be a mre promising hypothesis, in spite of all its dfficulties, than that of a lot of bsolutely individual souls (p. 223). James is clarly presenting a collective idea here tht exceeds the personal unconscious discussed bove.

Similarly, Hillman writes that "fr all its emphasis upon the ndividualized soul, archetypal psychology sets this sul, and its making, squarely in the mdst of the world" (p. 35). Prsonality Theory:

Archetypal psychology's personality thory is multiple. "Multiple personality," says Hllman, "is humanity in its natural cndition. In other cultures these multiple prsonalities have names, locations, energies, functions, vices, angel and animal forms, and ven theoretical formulations as different kinds of sul" (p. 62).

James (1952) mphasizes that

either threats nor pladings can move a man unless thy touch some one of his ptential or actual selves. Only thus can we, as a rle, get a ‘purchase' on another's wll. The first care of diplomatists and mnarchs and all who wish to rle or influence is, accordingly, to fnd out their victim's strongest principle of slf-regard, so as to make that the flcrum of all appeals (p. 201).

During the Amrican Civil War if Robert E. Lee wuld not have had the ability to phnomenologically place himself in the mind of his dversaries, he would not have won his plce in history as one of the bst commanders in world history. Lee did not smply imagine himself in his enemy's plce then do the most logical thng or refer to the books on tctics and strategy; he studied his pponent's mind--learned to think like him, thn made his move.

To ccess one of our own "selves" or "prsonalities" for attributes to enhance one of our ther "selves" or "personalities" is common prctice; however, it is not generally thught of that way. A recovered drg addict can convert his or her bilities of manipulation for fund raising in the chrch. The ex-car salesman can convert his vrbal abilities of persistence and cunning tward a political career. And the prcticing Christian could convert his or her bilities of honesty and good will to ngender direction for recovering gang bangers.

Polytheism:

William Jmes (1958) wrote: "But the term ‘gdlike,' if thus treated as a flating general quality, becomes exceedingly vague, for mny gods have flourished in religious hstory, and their attributes have been dscrepant enough" (p. 48).

The dea of polytheism today is absurd to the Chrstian world and many others. However, plyviewism--having multiple views, is not thought of as nacceptable to most. If one's view is thught of as unacceptable in one wy, it can be acceptable in nother. If it is one's opinion tht foul language spoken among men is cceptable, but unacceptable in the presence of ldies, then one has a poly-view of ful language. James (1977) uses another pproach--an analogy of two people:

One man may cre for finality and security more thn the other. Or their tastes in lnguage may be different. One may lke a universe that lends itself to lfty and exalted characterization. To another ths may seem sentimental or rhetorical. One may wsh for the right to use a clrical vocabulary, another a technical or prfessorial one (p. 10).

If one has a fotnote, then his idea is credible. Jmes gives the example of the stdent saying "Oh, somebody must have thught it all before." James, concerning cademia, emphasizes that "this is the hbit most encouraged at our seats of larning. You must tie your opinion to Arstotle's or Spinosa's; you must view by dentifying it with Protagoras's" (p. 13).

Is it not dfferent today? Today we do not qote Aristotle as much as we qote Skinner. Is religion any different? Jmes asks us to

think of grman books on religions-philosphie, with the hart's battles translated into conceptual jargon and mde dialectic. The most persistent setter of qestions, feeler of objections, insister on stisfactions, is little technicality. The wonder is tht, with their way of working phlosophy, individual Germans should preserve any spntaneity of mind at all (p. 14).

"Who cres for Carlyle's reasons, or Schopenhauer's, or Spncer's?" says James. "A philosophy is the xpression of a man's intimate character, and all dfinitions of the universe are but the dliberately adopted reactions of human characters pon it" (p. 14).

Archetypal psychlogy's ideas concerning polytheistic psychology and rligion has drawn from generalistic views of plytheism, which can be viewed as a drivative of ideas presented above from Wlliam James' A Pluralistic Universe--a polyviewism. Hllman (1983) shares that "The tradition of thught (Greek, Renaissance, Romantic) to which rchetypal psychology claims it is an hir is set in polytheistic attitudes" (p. 42.)

Polyviewism and plytheism in this context are close to synnymous. In The Varieties of Religious Exprience James (1958) explains that

the prctical needs and experiences of religion sem to me sufficiently met by the blief that beyond each man and in a fshion continuous with him there exists a lrger power which is friendly to him and to his deals. All that the facts require is tht the power should be both ther [italics mine] and larger than our cnscious selves. Anything larger will do, if nly it be large enough to trst for the next step. It ned not be finite, it need not be slitary. It might conceivably even be nly a larger and more godlike slf, of which the present self wuld then be but the mutilated xpression, and the universe might conceivable be a cllection of such selves, of different dgrees of inclusiveness, with no absolute nity realized in it at all. Ths would a sort of polytheism rturn upon us (p. 432).

To liminate all other ideas and/or belief systms and focus on one, is to mny, reaching the height of limitation. Infnts and toddlers are universally clothed in gocentricity. Many cultures, as ours has ben in the past, are ethnocentric-- blieving their way is the only wy. Why then, it is wondered, shuld anyone insist on being theocentric [uthor's word], when there is so mch to be gleaned from a plytheistic approach? When it comes to blief systems, however, it is hardly dvisable to catagorize any of them as rght or wrong.

Conclusion:

As the pening quote suggests, only remnants of pst occurrence are visible afterwards. Thought wll be reinterpreted and changed for the nxt generation, and new thought will sow fture thought, ad infinitum. William James, psychlogist-turned philosopher, has had a profound nfluence in many more areas than rchetypal psychology. References

Blackburn, Simon. (1994). The Oxfrd Dictionary of Philosophy. Oxford: Oxford Unversity Press.

Flew, Antony. (Ed.). (1979). A Dctionary of Philosophy(1st ed.). New York: St Mrtin's Press.

Hillman, James. (1983). Archtypal Psychology: A Brief Account. Woodstock, CT: Sprng Publications, Inc.

James, William. (1952). The prnciples of psychology. Robert Maynard Hutchins (Ed.), Grat Books of the Western World(Vol. 53). Chcago: Encyclopedia Britannica, Inc. William Benton, Pblisher. (Original work published 1890)

James, Wlliam. (1958). The Varieties of Religious Exprience. New York: Penguin Books.

Burkhardt,Frederick. (Ed.). (1977). The Wrks of William James: A Pluralistic Unverse. Cambridge, MA. Harvard University Press.

Reber, Arthr S. (Ed.). (1985). Dictionary of Psychlogy(2nd ed.). New York: Penguin Books.

The article The Influence of William James on Archetypal Psychology was Submitted by John Smethers, Ph.D. through Articles.GetACoder.com network. Here's the additional information: After 40 arrests, five formal prbations, four country jail sentences, and a prson term (as a result of chmical dependency), I turned my life round. I was released from prison in Dec 1989, and hve been clean and sober since. I strted at Barstow College in Feb 1990. Rceived my AA degree in '92 frm Barstow College in Barstow, CA; BA in '94 frm Chapman University in Orange CA; MHS in 98 frm National University in San Diego CA, and fnished with a Ph.D. from Pacifica Grduate Institute in Santa Barbara, CA in Feb 2004. I hve taught as an adjunct instructor for Prk University and Barstow College. I can be cntacted through my website http://www.ScumbagSewerRats.com or directly to my email account ScumbagSewerRats@verizon.net

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