ARHAJSKA SVEST - ZAJEDNICKIDUSEVNI PROSlOR MilA

I SHIZOFRENIJE

Reskovlc-lvic S., Abremovic M.

Svi fenomeni koji se pominju kao zejednicki dusevni prostor umitu i shizofreniji nisu odvojeni speciiicni sadriaji u njima, veenastaju na potrebi sistematizovanja i strukturisanja tog prostoraiz koga su iznedreni fenomeni mita i dusevne bolesti.

Dusevni sadriaji zajednicki mitu i shizofreniji su:

1. vecito vrecenje istog kruzno a ne linearno vreme,

2. Paralelno i istovremeno egzistiranje nesvesnog i svesnog,arhajske i aktuelne svesti, prelogickog i logickog misljenja,

3. Arhetipsko strukturisanje vizija, fantazija i halucinacija,

4. Kosmicke struktura kao magijski i ritualni model-ritual setemelji na prasvetu,

5. Groteska kao maska.

Kada bismo zelel! da izvedemo neki zakljucak 0 medusobnomdelovanju mita na shizofreniju treba krenuti od Cinjenice dastariji slojevi svesti uticu na mladje. Kod zdravog coveke i ukolektivnom duhu naroda stvaraju se arhetipske predstave, a ushizofrenih bolesnika sumanutosti i halucinacije.

I mit i shizofrenija pripadaju zejednkkom prostoru arhajskesvesti.

Kljuine rei;: shizofrenija, mit, arhajska svest.

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PostOj i prostor u kome se ogledaju zajednicki sadrza]i mita i shizofrenije.Stoga cerno se pozabaviti sistematizacijom mitske i shizofrene strukture.Mit ima svoju strukturu, misaonu orijentaciju i formalni izraz. Njegova

struktura je komplikovana, ali nista manje od shizofrene. Mit i shizofrenijasadrze u sebi arhajsku svest. Cinjenica da svako pojedinacno Ijudsko bice zivi uodlomcima arhajske svesti uz naqlaseno prisustvo individualnog i kolektivnognesvesnog samo komplikuje situaciju.Sam po sebi mit ima slojevita dejstva nasva Ijudska bica , pa i na shizofreno strukturisane licnosti. Mit se javlja kaouniverzalni fenomen , a shizofrenija je nozoloski entitet. Zajednicki koreni mitai shizofrenije leze u nesvesnom. Freud-ovo nesvesno je prostor u kome seokupljaju zaboravljeni i potisnuti sadrzaji.Ono je licno, Svi drugi slojevi licnostipoCivaju na dubljim naslagama potiskivanja, pa tako od njih u stvari i poticu,Postoji, medjutim i nelicno i tudje iskustvo, neempirijsko.Njega je Jung nazvao"kolektivno nesvesno". Posto kolektivno nesvesno nije empirijski sadrzaj svakogpojedinacnoq eoveka, one je metafizicki sadrzaj odvojen od eoveka i njegovoglienog iskustva. l.icno nesvesno je afektivno prenaqlaseno i metajezikomrnozemo da ga nazovemo kompleksom. To je covekov unutrasnji i lican svet.Kolektivno nesvesno vezano je za pojam arhetipa."Archetypus" je vezan jos uzpredhriscanska vremena , a u hriscanstvu je vezan uz "imago Dei". Izrazomarhetip su se koristili i alhernicari.a Jung ga je precistio i identifikovao prao­brazac i pratip sa kolektivno nesvesnim.Arhetipovi mogu biti samostalni idirektni sadrzaji nesvesnog.U tom slucaju predstavljaju kolektivnu formulukoja izlazi iz sveta nesvesnog , bez posrednika i direktno.Moquc je i preobrazajarhetipa u mit i bajku. Arhetip nije isto sto i mit iii bajka. Bajka i mit sepodvrgavaju svesnoj obradi. Arhetip ne rnoze biti podvrgnut svesnoj obradi jerje autonoman sadrzaj i direktan produkt duse, Arhetipu treba samo primordi­jalna i arhajska slika. l.oqicka svest i sekundarno rnisljenje preobrazavaju ar­hetip u arhetipsku predstavu. Arhetipovi se prenose u individualne fantazije,snove i vizije. Po svom karakteru su viseznacni, rastresiti i konfuzni. U mitu ibajci,u arhetipskoj predstavi arhetip kao primarno nesvesni sadrza] dolazi uslojevima svesti kao promenjen oblik zavisan 0 sadrzajirna same svesti. Arhetipje hipoteticki podlozak, neocekivan i duboko skriven.

Arhetipska predstava deo je mita i bajke. Mitovi su izgradjeni od arhetip­skih sadrzaja. pa zato ispoljavaju psihicka stanja koja su srz eovekovogdusevnoq zivota i sustina njegove duse, Arhajska svest ne pokazuje interes zaobjektivno i naucno, za loqicko i rnetapsihicko. Arhajska svest je potpunonemocna u sferi objektivnog saznanja i tehnologije. Uklanja se aktuelni svet iiise ukljucuje u subjektivitet. Sve je zaokruzeno fantazijom i zasuskano nesves­nim dusevnim procesima. Dusa je preplavljena ogromnom koliCinom slika iupravo je to materijal iz koga nastaju mitovi. Mitovi ne bi mogli nastati danesvesno nije veoma aktivna instanca licnosti. Sama dusevna slika je prilknobezlicna, nespontana i pasivna.Tajna magijskog duha tezi da se dosegne onesto je neevidentno i sto nije vidljivo.lnstanca nesvesnog je i mesto gde nas­taju,iz razbacanih arhetipskih predstava, obradjeni strahovima i zeljarna i psi­hopatoloski simptomi shizofrenije. Pokusacerno da strukturiserno one dusevnesadrzaje koji su zajednicki mitu i shizofreniji.To su:

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ARHAJSKA SVEST-ZAJEDNICKI DUSEVNI PROSlOR MilA ISHIZOFRENIJE

1. VeCito vracanje istoq.kruzno a ne linearno vreme,

2. Paralelno i istovremeneo egzistiranje nesvesnog i svesnog, arhajske iaktuelne svesti, preloqickoq i loqickoq misljenja,

3. Arhetipsko strukturisanje vizija, fantazija i halucinacija,

4. Kosrnicka struktura kao magijski i ritualni model·· ritual se temelji naprasvetu i

5. Groteska kao maska.

Vecito vracanje istog uslovljava da proslost, sadasnjost i buducnostpostaju jedno uporno i veeito sada.To je jedini naCin da se postigne vecnost.Ovo sada ne treba shvatiti kao vreme zasnovano na mirovanju i ne­pornicnosti.Vecito vracanje istog je i sustina kruznoq vremena koje se sakupljau jednoj tacki, tzv. bezvremeno vreme, vreme koje se ne iscrpljuje. Sustinamita je njegova bezvremenost, kao sto je sustina shizofrenog rnisljenja bezvre­meno vreme. To je sadasnjost koja rastapa, ali i zblizava prosiest i buducnost.U shizofrenoj strukturi zato stalno imamo dihotomiju vremena iii stalno "rasta­panje" vremena. VeCito vreme i bezvremeno vreme predstavljaju temelj shizof­renog dozivljavanja.

U mitovima koji govore 0 obnavljanju sveta, bilo da se radi 0 drevnomOzirisu koji se vraca svakog proleca, severnjackorn Balduru iii na individual­nom planu budistickoq verovanja u reinkarnaciju, vidimo da je stalno prisutnokruzno vreme odnosno veciti povratak istog. U hriscanstvu postoji vreme odrodjenja do vaskrsenja, i to linearno vreme, ali mit 0 ponovnorn rodjenju javljase kroz detalje kao sto su uskrsnja jaja. Svi ovi mitovi vezani su uz vecnost,dakle trajanje u vremenu u kome su proslost, sadasnjost i buducnost iracion­alne kategorije koje u veCitom povratku zblizavaju sadasnjost, proslost ibuducnost u sveobuhvatnoj dusi, U filozofskom smislu ovakva koncepcija bilabi najbliza niceanskoj koncepciji vremena.

Druga zajednicka struktura shizofrenije i mita predstavljena je uparalelizmu i istovremenosti nesvesnog i svesnog, arhajskog i aktuelnog, pre­loqickoq i loqickoq misljenja, Misljenje se nalazi u svakom ostvarenju, od cinapercepcije do govora. Spada u slozene psihicke funkcije, pornocu koje seuocavaju veze i odnosi izmedju predmeta i pojava, shvataju zbivanja u real­nom svetu, sto omcqucava zivot u njemu. Naravno, rnisljenje nije samo reakti­van proces na spoljasnje podsticaje, vee aktivan proces budnog stanja koji se upogledu svoje neprekidnosti kao funkcije rnoze porediti sa kontinuitetomsvesti. Misljenje je indirektno odrazavanje opsteq u predmetima i pojavamarealnog sveta, njihove sustine i njihovog odnosa. H. Aubin kaze da je magijskornisljenje skup predstava i ponasanja koji su namenjeni ostvarenju zelja i toputem potdnjavanja odredjenih, intuitivno iii eksplicitno prihvacenih sila. Onosvet objasnjava sistemom natprirodnih sila u kome ucestvuju ziva bica i pred­meti. Odvija se putem slika, predstava predmeta, pri cemu su predstava pred­meta i sam predmet prakticno isto. Magijski model rnisljenja razlikuje se odreligijskog, koje precizira i personifikuje te nadprirodne sile, pokusavajuci da ihpridobije ( npr. molitvama i slicnim ponasanjirna ), a ne da ih potCini. Magijsko

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rnisljenje razlikuje se i od ezotericnoq misljenja. Dok se ono zasniva na ubed­jenju da se na posvecene rnoze preneti vrhovno znanje putem koji nije u vezisa racionalnom spoznajom stvarnosti, ezoterizam ima za cilj samu spoznaju, ane prakticnu delotvornost magije. U psihopatologiji, magijske i ezoterijsketeme mogu da se udruze i uslove stil zivljenja koji obelezava osecanje stranostii potreba za misterijom, iii pak, da olaksaju rad sumanutosti.

Magijsko rnisljenje podseca na svemoc zelje koja dominira u psihickornzivotu deteta. Sreee se u imaginarnom odrasle osobe, kroz igru i naravno, kodfenomena sumanutosti. Freud smatra da je Ijudska civilizacija imala tri sistemarnisljenja, koja su tokom vremena dovela do tri velika shvatanja sveta:

1. animisticko iii rnitolosko,

2. religiozno, i

3. naucno.

Obzirom da rnisljenje ne zna za daljine i da i prostorno najudaljenije ivremenski najrazlicitije sa lakocorn spaja u jedan akt svesti, tako se magijskisvet telepatski rasprostire preko prostorne udaljenosti i sa nekadasnjompovezanoscu postupa kao da je sadasnja. Princip koji upravlja magijom,tehnika magijskog modela rnisljenja upravo je svemoc misli, koja koincidira saizvanrednim poverenjem u moe sosptvenih zelja.U magijskom modelumisljenja covek samom sebi pripisuje svernoc, u religioznom je prepusta bo­govima, ali je se ne odrice u potpunosti, vee sebi ostavlja pravo i rnoqucnostda bogove razlicitim uticajima usmerava ka svojim zeljarna. U naucnommodelu i shvatanju sveta nema vise mesta za covekovu svernoc, jer onupoznaje sopstvenu malenkost i rezignirano se potcinjava smrti i svim drugimprirodnim neophodnostima. Ipak, i u poverenju u snagu i moe Ijudskog uma iduha, koji podrazumeva zakone realiteta i dalje ostaje delle magijskogverovanja u svemoc,

Arhajska svest, kao i svi oblici nesvesnog , iskazuje se izrazajnim, zastitnickimi cesto spasonosnim slikama. Te slike elaborirane u psihozi manifestuju sezebnjom, zlim slutnjama i iscekivanjem. Ovde se radi 0 izgonu kosrnickih inadljudskih prostora u svesne sadrzaje. Istovremeno, ti dozivljaji se identifikujukao nesto sto ne pripada coveku, sto je seljeno spolja i sto pripada bozanskojsferi. Arhajska svest je uqrozena vlastitom prirodom, okruzena preteCim sve­tovima i simbolima. Slike, fantazije, mitovi i bajke, simboli i neke dogme, nisudarovane Ijudskom bicu. Aktuelna svest i sekundarno misljenje obradjuju i naneki naCin stvaraju nove simbole u svojoj muci trajanja i pod stalnim teretomizvesne i neodgodive Smrti. ZahvaljujuCi arhajskoj svesti arhetipske slike nikada neumiru. Umiru arhetispke predstave i sve sto je elaborirano. Kada ne bi bilo ovedvojnosti svesti, ne bi bilo ni Ijudske drame, mitova i psihoza.

Arhajska drustva cvrsto stoje na principima magije i magijskog. Magijskornisljenje se temelji na dva verovanja: prvo verovanje se svodi na cinjenicu daslicno proizvodi slicno, Drugo verovanje prihvata stalni i nepornuceni ken­tinuitet stvari koje su jednom bile u dodiru. Ako su stvari jednom bile udodiru, one produzavaju uzajamno delovanje i onda kada su razdvojene.

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Magijski prineip je dakle temeljen na zakonu slicnosti i dodira. Vracanjeornoqucava da se proizvedu odredene poslediee ako se imitira neCija struk­tura. Kada primitivni covek napravi neciju statuu od blata onda on predsobom ima Ijudsko bice koje je pravo i odredjeno. Mutilacijom, ranjavanjem isikaniranjern te skulpturiee nanosi se bol i nesreca odredenom coveku. To jeprenosna magija. Ovo magijsko asoeijativno rnisljenje dec je arhajske svestipoznato kao preloqicko misljenje. To je misljenje koje je svojstveno shizofrenijii svim njenim varijetetima.Ejdetske slike, fantazije, mitovi, bajke, dogme iiisimoboli Ijudsko su delo. Stvarao ih je covek braneCi se uplasen od smrti,kriviee, opterecen zeljorn i ceznjom. Shizofrene fantazije ne rnozemo shvatitikao prosto arhetipsko posredovanje. To sto obliei nesvesnog u svojoj feno­menologiji nisu samo spasonosne i zastitinicke slike rnoze se protumaciti ar­hetipskom predstavom stvorenom u psihozi. Slika nije uvek i halueinaeija, alije halueinaeija uvek slika koja uqrozava i preti totalnim raspadom licnosti.Halucinaeija je samostalna tvorevina svakog pojedinea, autonomna je i cvrstoukorenjena u pojedinacnorn bicu psihoticara, Ona je licna i samosvojna. Ustvari, arhetipske slike nikada ne umiru, a njihovo znacenje nije iscrpljivo.Halueinaeije nastaju iz arhetipskih predstava. Zato je i moquce da one okopne.Arhetip je prafantazija za svakog pojedinacnoq coveka. Koliko god je nestalnaarhetipska slika sa vizijama, fantazijama i halucinacijama, toliko su stalni inepotrosivi besmrtni predmeti arhetipskog "bozanskoq i bozanstvenoq", Uarhetipu je stalno one sto je posveceno i sakralno. Arhetip nikada nijeuqrozen, On nije uqrozen ni onda kada simboli pocinju da osirornasuju, jer oniidu u kategoriju arhetipskih predstava koje mogu da se zamenjuju kao artikli irobna proizvodnja. Kada blede anticka bozanstva , kopne razni obliei Ijudskedogme iii cak i hriscanski simboli, nisu usahli arhetipovi. Izbledele arhetipskepredstave ne ostavljaju vakuum za sobom. One se pune socijalnim i politickimidejama, shizofrenim konstrukcijama i ostalim psihoticnim sadrzajima, Naprimeru "mita 0 junaku" rnozemo videti stalnost arhetipa i promenljivost ar­hetipske predstave.

Mit 0 junaku najcesci je i najpoznatiji mit na svetu. Nalazimo ga uklasicnoj qrckoj i rimskoj mitologiji, u srednjem veku, na Dalekom istoku imedu savremenim primitivnim plemenima. Javlja se i u Ijudskim snovima. Ovajmit ima drarnaticnu privlacnost i manje ociqlednu.ali veoma vaznu psiholoskuvredost. Junacki mitovi kroz istoriju i slrorn sveta razlikuju se znatno u pojedi­nostima, ali su sustinski, a to znaCi iz ahetipa koji predstavaljaju, strukturnoisti. Prica ide tako da je junak imao cudnovato, ali skromno poreklo, potom sejavljaju dokazi 0 njegovoj snazi koja je nadljudska, ide dalje njegov brzi uspondo casti i moci uz pobedonosnu borbu sa silama zla. Junak je preteranoponosan (hybris) , pa smo cesto svedoci njegovog pada zbog izdaje iii junackezrtve koja zavrsava njegovom srnrcu. Ovakav model ima psiholoskoq smisla iza pojedinca i za drustvo. Drustvo oseca potrebu da ustanovi svoj kolektivniidentitet.Upravo zbog toga, u mnogima od junackih price prvobitnuslabasnost junaka stiti i uravnotezuje uloga zastitnicklh likova iii cuvara kojimu ornoqucuju da resi nadljudske zadatke koji bez njhove pornoci ne bi biliresivi. Medju qrckirn junacima Tezeja je stitio Posejdon, Perzeja Atina, AhilaKeiron (mudri kentaur). Ti bogoliki likovi su simbolicki prikazi eele psihe, veceqi sveobuhvatnijeg identiteta sto podaruje snagu koju nema vlastito Ja (ego) .

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Vidljivo je dakle da je bitan zadatak junackoq mita razvoj pojedinceve samos­vesti, odnosno njegove svesti 0 sopstvenim snagama i slabostima. Na taj nacincovek se osposobljava za teske zadatke koji mu se u zivotu narnecu, U shizof­reniji povremene pojave grandioznog Selfa kroz sumanustosti veliCine posto­janja kroz velike Iicnosti ( Napoleon, svetitelji, pa i sam Hristos ) ukazuju naprisustvo arhetipa i kasnijih arhetipksih predstava mita 0 junaku koji rnoze dapostane i svetitelj. Shizofrenija je proces uranjanja u sopstvene provalije nes­vesnog koje su pune arhetipskih predstava, pa su stoga sumanutosti i haluci­nacije toliko promenljive. Shizofrenija nije neka specificna poruka. Dna jedozivljajni fenomen. Bolesnik je opsednut vizijama, fantazijama i halucinaci­jama. Sam je sebe zatvorio u iracionalnu rnrezu iz koje nema ni potrebu daizade. Stalno je preplavljen arhetipskim slikama, a saopstavanje ima samosimbolicki karakter.

Zajednicki prostor mita i shizofrenije ogleda se kroz projekt kosrnickoq.Kosrnicko je istovremeno bozansko, neljudsko i sakralno.Temelji sveta su ar­hetipski-svemirski. Kosrnicko je u bliskom i bitnom odnosu sa kruznim vre­menom i vecitirn vracanjern istog. U mitu se kosrnicko ovaplocuje krozmagisjki i ritualni obred. Stice se utisak da su ritualni obrasci temelji sveta,barem temelji odbrambenih mehanizama. Za shizofrenog bolesnika sve onosto se vee dogodilo moze se obnoviti snagom rituala. Ulazak u mitove vlasti­tog dozivljavanja sveta za shizofrenog bolesnika znaci i ucenje tajne postankastvari. To je jedina vestina s kojom shizofreni bolesnik rnoze ovladati. Instru­menti rituala ornoqucuju mu savladavanje obicne svakodnevne socijalne stvar­nosti. Shizofreni bolesnik ima uvek bolju komunikaciju sa kosmickirn nego sadrustvenim. VeCita sadasnjost postoji kao kosmicki dozivljajni pojam. Ciklickovreme je iskustvo kosmickih promena, a u sebi ukljucuje samo magijske kru­gove. Mnogo puta smo se uverili da dusevnoq bolesnika ne interesuje ostvari­vanje materijalnih dobara u cilju postizanja sopstvene "ovozemaljske"dobrobiti, napretka, zadovoljstva i srece. Ritualno i mitsko vreme osiguravastalno vracanje pocecima i uporno obnavljanje kruga zivota i smrti kroz za­panjujuce cikluse dan-nee, crno-belo, plima-oseka, svetlo-tama, tok-mi­rovanje. Mucno i tesko stvaranje arhetipskih slika pod stalnim je teretom smrtikoja je covekova jedina prava i neodgodiva izvesnost. Kosmicko osecanje smrtije pokusaj ukidanja smrti na isti nacin kako to uspostavlja veeito vracanjeistog. Kosmicki prostor sam po sebi predstavlja ogroman rezervoar u koga semogu deponovati sve zebnje, iscekivanja i zle slutnje. Istovremeno covek pri­pada i samom sebi i u njegovom autonomnom prostoru nema mesta zanadljudske datosti. Kosmicko rnoze da pomogne coveku da ublaf patnju iosnazi svoju nemoc. Mitovi 0 reinkarnaciji nastoje da prevazidju izvesnostsmrti, a isto tako i hriscanski mit 0 vaskrsenju i uskrsnjirn jajima ima za ciljprevazilazenje smrti. U nekim epileptickirn psihozama imamo tzv. "re-birthfantasies", fantazije ponovnog rodjenja. Kosrnicko je istovremeno i covekovprasvet, ali i njegova aktuelna dusevna zastita.

Groteska, kao mitski faktor prisutna je u shizofreniji kroz brojne motornefenomene, kao sto su rnnostvo stereotipnih motornih radnji, gestikulacije,perseveracije, pa sve do stupora. Kao ilustraciju navescerno primer naseqpacijenta J.A., starog 45 godina, intelektualca iz Beograda. Prvo lecen]e u

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psihijatrisjkoj ustanovi uopste sledilo je akutno nastalim drasticnirnpromenama u ponasanju. koje su zahtevale prinudnu hospitalizaciju. Obziromda je pacijent muslimanske veroispovesti, odjednom je, primajuci mahomzvucne iii cenestopatske poruke od najrazlidtijih bica iii predmeta ( ptice,cvece, kasicica kojom mesa caj ), shvatio da mora preci u hriscanstvo kako bimogao da obavi dobijenu misiju spasavanja covecanstva. To je pokusao krozritual samopovredjivanja, tako sto je na levoj podlaktici nozem urezao velikikrst. Takodje, imao je, a u istom cilju, motorne stereotipe krecuci se u napredtri koraka, potom cineei krug oko svoje ose ponovo u tri koraka, uz visestrukoponavljanje iste radnje, sto je prakticno moglo iCi u nedogled. Mozemo ovdepovuci paralelu izmedju klinickoq primera i Roheim-ovog qledista da u magijiodrastamo i da od nje nikada ne rnozerno pobeci. Ni u jednom trenutku nernozemo nadrnasiti magijsku iluziju , jer nasa prva reakcija na frustracije, kojestvarnost neminovno namece, jeste prizivanje magije. covek se tako magijombori za svoju slobodu. Magija, bilo svesna iii nesvesna, predstavlja matricu,uvek prisutnu u svemu sto cinimo. Sustina groteske jeste da je ona primordi­jalna maska sa reCitim izrazima i stilizacijom. Maske se upotrebljavaju u ritual­nim igrama i obredima. One mogu znaCiti pretnju i zastutu. Dakle, strahovi izastita od njih ulaze u fenomenologiju maske. Katatona maska shizofrenogbolesnika govori 0 njegovom suocavanju sa nihilizmom. Kod hebefrene shizof­renije maska lazne prevejanosti upotrebljava se kao zastita u veoma labavomodbrambenom sistemu. Posmrtne maske ( npr. Agamemnonova ) trebalo je dasvedoce 0 snazi, veliCini i nepobedivosti kralja iz arhajskog doba, maske glu­maca u no-drami simbolicki su docaravale odredjene Iikove, kao uostalom ivenecijanske baute koje su bile karakteristicne s izrazom blagog srneska i uvekistog lika i izraza i stalno simbolizovale neku istovetnu tajanstvenost. Maskevraceva u primitivnim plemenima imaju razlicite namene, od prevazilazenja iplasenja smrti do udobrovoljavanja bogova i prirodnih sila.

Svi ovi fenomeni koje smo pomenuli kao zajednicki dusevni prostor u mitui shizofreniji nisu odvojeni specificni sadrzaji shizofrenije i mita, vee nastaju napotrebi sistematizovanja i strukturisanja tog prostora iz koga su iznedrenifenomeni mita i dusevne bolesti. Kada bismo zeleli da izvedemo neki zakljucako medjusobnom delovanju mita na shizofreniju, treba krenuti od cinjenice dastariji slojevi svesti uticu na mladje. Kod zdravog coveka i u kolektivnom duhunaroda stvaraju se arhetipske predstave, a u shizofrenih bolesnika sumanuto­sti i halucinacije. Mitske predstave uticu na shizofreni proces putem sim­bolickih predstava koje sluze kao odbrana od primordijalnih strahova iiiispunjenje zelja "grandioznog selfa". I mit i shizofrenija pripadaju zajednickornprostoru arhajske svesti.

Cinjenica psihoze zagonetka je samog Ijudskog bica, a njena cinjenicnosttice se svakog coveka. Da tako nesto postoji, da su svest i Ijudska bica takvi,da je to rnoquce i neophodno, jos uvek izaziva u Ijudima cudjenje, strah,radoznalost. Moze se turnaciti kao religiozno iii moralno, kao krivica i kajanje,"qreska " prirode iii stalni znak Ijudske nemoCi. A sva se turnacenja mogu svestina umirivanje coveka zbog nekih, njemu nepodnosljivih cinjenica.

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Literatura:

1. Frejzer, Oz. Oz.: Z/atna grana, Biblioteka XX vek, Serija ve/ikih antro­potoskih de/a, B/GZ, 1977.

2. Freud, S.: Totem i tabu, Odabrana de/a, " Matica srpska ", Novi Sad, 1981.

3. Fromm, E.: Dogma 0 Kristu, Bit tete kao Bog, Psihoanaliza i re/igija,"Naprijed ", Zagreb, 1989.

4. James, E. 0.: Uporedna religija, " Matica srpska ", Novi Sad, 1990.

5. Jaspers, K.: Opsta psihopat%gija, " Prosveta ", Beograd, 1990.

6. Jung, K. G.: Duh i iivot, "Matica srpska ", Novi Sad, 1977.

7. Jung, K. G.: coviek i njegovi simbo/i, M/adinska knjiga, Ljubljana, 1973.

8. Porot, A.: Encik/opedija psihijatrije, Nolit, Beograd, 1990.

9. Reikovi«, J.: Da Ii je shizofrenija konstrukcija iii pat%ski entitet ?, Vkongres neuropsihijatara Jugos/avije, Zbornik radova ( 433-439 ), Por­toroi, 1976.

10. Raskovit, J.: Ont%gija i psihoana/iticka sntropoloqije smrti, Psihijatrijadanas, 12 ( 342-345 ) ( 4), Beograd,1980.

11. Roheim, G.: Magija i shizofrenija, August Cesarec, Zagreb, 1990.

Raskovic-Ivic Sanda, psihijatar, doktor medicinskih nauka, Upravnikcentra za psihoze Instututa za neuropsihijatrijske bolesti Dr II LazaLezerevic II, Visegradska 26, Beograd.

Abramovic Mirjana, neuropsihijatar, Instutut za neuropsihijatrijskebolesti Dr II Laza Lezerevic II, Visegradska 26, Beograd.

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ARCHAIC CONSCIOUSNESS - MUTUALMENTAL SPACE OF MYTH...

Raskovic-Ivic S., Abremovic M.

All the phenomena mentioned as the mutual mental space inmyth and schizophrenia are not separate specific contents inthem. They develop due to the need for systematization andstructuring of that space where the phenomena of myth andmental illness came from.

Mental contents that are found both in myth and schizophreniaare:

1. Constant reappearance of the same, circular, not linear time

2. Parallel and simultaneous existence of the unconscious andthe conscious, archaic and actual consciousness, pre-logical andlogical thought,

3. Archetypal structuring of visions, fantasies and hallucina­tions,

4. Cosmic structure as the magical and ritual model-ritual isbased on the preexistent world,

5. Grotesque as a mask.

If there is to be drawn a conclusion about the interconnectionbetween myth and schyzophrenia, it should be started fromthe fact that the older layers of conscience affect the morerecent ones. With a healthy person and in the collective spiritof the people archetypal images are created, whereas schyzo­phrenic patients develop delusions and hallucinations.

Both myth and schyzophrenia belong to the mutual space ofthe archetypal consciousness.

Key words: schisophrenia, myth, archaic consciousness.

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tz is a space where mutual contents of myth and schyzophrenia arereflected in. Therefore, systematization of the mythical and schyzophrenicstructure shall be dealt with. Myth has its own structure, thought orien­

tation and formal expression. Its structure is complicated, but no less than theschyzophrenic one. Myth and schyzophrenia contain archaic consciousness.The fact that every living being lives in the intervals of archaic consciousnessonly complicates the situation. Myth itself has multi-layered effects on allhuman beings, thus on the schyzophrenic structured persons as well. Mythappears as a universal phenomenon, and schyzophrenia is a nozological en­tity. Common roots of myth and schyzophrenia lie in the unconscious. Freu­dian unconscious is a space where forgotten and repressed compositions arebrought together. It is personal. All other layers of the personality rest indeeper strata of suppression so they actually derive from them. However,there is also the impersonal and someone else's experience, a nonempiricalone. Jung called it the "collective unconscious". Since the collective uncon­scious is not an empirical content of each individual, it is the metaphysicalcontent separate from the man and his personal exprience. Personal uncon­scious is affectively overemphasized, and in the metalanguage it can be calleda complex. It is the man's inner and personal world. The collective uncon­scious is linked to the concept of the archetype. "Archetypus" is connected tothe pre-Christian period, and during Christianity, it was linked to "imago Dei".

The term archtype was used by the alchemists as well and Jung purified itand identified the primary pattern and the primary type with the collectiveunconscious. Archetypes can be independent and direct contents of the un­conscious. In that case, they represent the collective formula arising from theworld of the unconscious, without an intermediary and in a direct manner.The transformation of archetype into myth and fairy tale is possible. Arche­type is not the same as myth or fairy tale. Fairy tale and myth are subjected toconscious treatment. Archetype can not be subjected to conscious treatmentbecause it is an autonomous substance and a direct product of the soul.Archetype requires only primordial and archaic image. Logical consciousnessand secondary thought transform the archetype into an archetypal image.Archetypes are transformed into individual fantasies, dreams and visions. Ac­cording to their character, they have many meanings, they are indefinite andconfusing. In myth, fairy tale and in the archetypal image, archetype as aninitially unconscious component appears in the layers of consciousness as amodified form depending on the contents of consciousness itself. Archetype isthe hypothtical base, it is unexpected and deeply hidden. Archetypal image isa part of myth and fairy tale. Myths are created out of archetypal contents, sothey project mental states which form the substance of human mental exist­ence and the essence of his soul. Archaic consciousness does not show inter­est in the objective and the scientific, or the logical and metaphysical. Archaicconsciousness is completely helpless when it comes to the sphere of theobjective knowledge and the sphere of technology. Actual world is eliminatedor included into subjectivity. All that is encircled by fantasy and lulled by theunconscious mental processes. Soul is overwhelmed by a vast quantity ofimages and from that very material myths proceed. Myths could have not

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originated if the unconscious was not a very active instance of the personality.The mantal image itself is rather faceless, unspontaneous and passive. Thesecret of the magical spirit tends to reach that which is not evident and notvisible. The instance of the unconscious is the place where the psycho­pathological syptoms of schizophrenia begin, out of the scattered archetypalimages, operated by fears and desires. We will try to structure those mentalcontents which apply both for myth and schizophrenia. They are:

1. Constant reappearance of the same, circular, not linear time

2. Parallel and simultaneous existence of the unconscious and the con­scious, archaic and actual consciousness, pre-logical and logicalthought,

3. Archetypal structuring of visions, fantasies and hallucinations,

4. Cosmic structure as the magical and ritual model-ritual is based onthe primordial world,

5. Grotesque as a mask.

The constant reappearance of the same conditions that past, present andfuture become a constant and eternal now. It is the only way to achieveeternity. The "now" should be interpreted as the time based on tranquility andimmobility. The constant reappearance of the same is also the essence ofcircular time which is focused at one point, the so-called timeless time, ortime that can never be exhausted. The essence of myth is the timelessness,same as the essence of the schizophrenic thought, which is the timeless time.That is the present, which not only dissolves, but also brings together the pastand the future. In the schizophrenic structure, there is therefore the constantdichotomy of time or constant "dissolving" of time. Eternal and timeless timeare the basis of the schizophrenic experience.

In myths that deal with the restoration of the world, be it the one aboutthe ancient Oziris who returns every spring, northern Baldur or the individuallevel of the Buddhist belief in reincarnation, we note that circular time, that is- the constant reappearance, is always present. In Christianity, there is thetime from birth to resurrection, which is the linear time, but the myth onrebirth manifests itself through particulars such as Easter eggs. All thesemyths deal with eternity - duration in time where the past, the present andthe future are irrational categories which bring together the present, the pastand the future in an all-encompassing soul during the constant reappearance.In the phylosophical sense, this conception would be closest to thenietzschean concept of time.

The other mutual structure of the schizophrenia and myth is representedin the parallelism and simultaneity of the unconscious and the conscious, thearchaic and the actual, the pre-logical and the logical thought. Thought isfound in every activity, from the act of perception to the speech. It belongs tothe complex mental functions, by means of which, relations between objectsand appearances are perceptible and by means of which occurences in thereal world are comprehended, which enables life in it. Naturally, thought is

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not only a reaction to the exterior stimuli, but an active process of thewakeful state which, when it comes to its continuity as its function, can becompared to the continuity of the consciousness. Thought is an indirect re­flection of the genaral in the objects and images of the real world, theiressence and their relationship. H. Aubin states that the magical thought is acollection of images and behaviour which are intended for fulfillment ofwishes by means of submitting the specific, intuitively or explicitly acceptedforces. It explains the world by means of a system of supernatural forceswhere living beings and objects partake. It develops through pictures, imagesof objects, where the object image and the object itself are practically thesame thing. Magical model of thought differs from the religious model, whichpersonifies those supernatural forces, stating them precisely, trying to winthem over (for example, by praying and the like), instead of trying to over­power them. Magic thought also differs from the esoteric thought. While it isbased on the notion that supreme knowledge can be passed on only to theordained in a way that is not connected with the rational perception ofreality, esoterica has the perception itself as its goal instead of the practicalefficiency of magic. In psychopathology, magical and esoteric subjects can bejoined and can determine a style of life which is marked by the feling ofalienation and need for mystery or they can clear the path for delusionalbehaviour.

Magical thought is reminiscent of the omnipotence of the desire whichdominates the mental life of a child. It is found in the imaginary existence ofan adult in dance and naturally, with the delusion phenomenon. Freud be­lieves that the human civilization had three systems of thought, which intime, led to three great perceptions of the world:

1. animistic or mythological

2. religious

3. scientific.

The thought knows no boundaries and combines easily the ideas that arethe most distant in space and time. In the same manner, magic world telepa­thicically spans the space distance and treats the former connection as if itwere the present. The principle which governs magic, the technique of themagical model of thought is exactly that omnipotence of thought whichcoincides with the tremendous belief in the power of one's own wishes.

In the magical model of thought, the man attributes the omnipotence tohimself, and in the religious model, he leaves it to gods, but he does notrenounce it completely. Instead, he leaves to himself the right and the abilityto direct gods to his wishes by means of various influences. In the scientificmodel and perception of the world there is no room for man's omnipotencebecause he gets to know his own insignificance and disappointedly submitsto death and all other natural certainties. However, there still remains a bit ofthe magic belief in the omnipotence both in faith in the power of humanmind and spirit, which denote laws of real time. Archaic consciousness, sameas all the forms of the unconscious, manifests itself in expressive, protective

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and often rescuing images. Those images, that are gathered in psychosismanifest in anxiety, bad omens and anticipation. The issue here is the expul­sion of the cosmic and the supernatural spaces into conscious contents. Atthe same time, those experiences are identified as something that does notbelong to the man, comes from the outside and belongs to the divine sphere.Archaic consciousness is endangered by its own nature and is surrounded bythreatening worlds and symbols. Images, fantasies, myths and fairy tales,symbols and some dogmas are not bestowed upon man. Actual conscious­ness and the secondary thought develop and, in a way, create new symbols intheir burdensome existence and under constant pressure of the certain andunavoidable Death. Thanks to the archaic consciousness, archetypal imagesnever perish. Archetypal presentations perish and all that has been gathered.If it were not for this duality of the consciousness, there would be no humandrama, myths and psychoses.

The archaic societies are firmly rooted in the principles of magic and themagical. Magical thought is based on two beliefs: the first one comes downto the fact that similarity breeds similarity. The second belief accepts theconstant and undisturbed continuity of objects that were once in contact. Ifobjects were in contact at one time, their interaction continues even whenseparated. Magical principle is therefore based on the law of similarity andcontact. Witchcraft makes it possible for certain effects to occur if someone'sform is imitated. When the primitive man makes a statue of someone out ofmud, he then has a real and specific human being in front of him. By meansof mutilation, injuring and harassment, pain and misery are inflicted on aspecific person. That is called the transfer magic. This magical associativethought is the part of archaic consciousness known as the pre-logicalthought. It is the thought that is typical of schyzophrenia and all its varieties.Eidetic images, fantasies, myths, fairy tales, dogmas or symbols are all prod­ucts of man. They were created by a man who was defending himself becausehe was afraid of death, guilt, burdened by wish and longing. Schizophrenicfantasies can not be interpreted as simple archetypal mediators. The fact thatforms of the unconscious in their phenomenology are not only rescuing andprotective images can be perceived by the archetypal image created in psy­chosis. The image is not necessarily a hallucination, but the hallucination isalways the image that endangers and threatens with total disintegration ofpersonality. Hallucination is a separate creation of each individual being of thepsychotic person. It is personal and independent. Actually, the archetypalimages never die and their meaning can not be exhausted. Hallucinationsoriginate from archetypal images. Therefore it is possible for them to fade.Archetype is the primary fantasy for each individual. Unlike the archetypalimage with visions, fantasies and hallucinations which is unsteady, the con­stant and immortal objects of the archetypal "divine and heavenly" however,can never be used up. The constant in the archtype is that which is ordainedand sacred. Archetype is never at risk. It is not at risk even then when thesymbols begin to diminish, because they fall into the category of the arche­typal images that can be changed as commodities. When antique gods beginto fade, various forms of human dogma, even Christian symbols fade too,

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Raskovic-Ivic S., Abramovic M.

while the archetypes never wither. Faded archetypal images do not leave avacuum after them. They are filled with social and political ideas, schizo­phrenic constructions and other psychotic contents. On the example of "thehero myth" the constancy of the archetype and the changeability of thearchetypal image can be perceived.

The hero myth is the most common and the best known myth in theworld. It is found in the Greek and Roman mythology, in the middle ages, inthe Far East and among the contemporary primitive tribes. It also occurs inhuman dreams. This myth has a dramatical attraction and less obvious but avery important psychological significance. Through history and all over theworld the hero myths differ considerably in particularities, but basically andstructurally, that is - considering the archetype they represent, they are thesame. The story follows this pattern: the hero had a miraculous but poorchildhood, then evidences of his supernatural strength appear, his further riseto honour and power is noted, with the victorious battle over forces of evil.The hero is too proud ( hybris ), so we often witness his fall due to betrayal orheroic sacrifice that ends in his death. Such model makes psychological senseboth for the individual and the society. The society feels the need to establishits collective identity. That is why, in many of the hero stories, the originalweakness of the hero is protected and balanced by the role of the protectingcharacters or guardians who enable him to solve supernatural tasks that couldnot be solved without their help. Among the Greek heroes Theseus wasprotected by Poseidon, Perseus by Athene, Achilles by Keiron ( the wise cen­taur ). Those godlike characters are the symbolic images of the whole psyche,of a greater and more prevailing identity which provides the strength that theSelf me ( ego) does not have. It is therefore visible that the important task ofthe hero myth is the development of the individual independence, that is,awareness of one's own strengths and weaknesses. In that way, the man isable to perform difficult tasks life puts before him. In schizophrenia, theoccasional appearances of the grandiose Self through delusions of the great­ness of the existence through great personalities ( Napoleon, the saints, evenChrist himself) denote the presence of the archetype and consequent arche­typal images of the hero myth who can become a saint. Schizophrenia is theprocess of immersing into one's own depths of the unconscious which are fullof archetypal images and thus delusions and hallucinations are so change­able. Schyzophrenia is not a specific message. It is an experience phenome­non. The patient is obsessed by visions, fantasies and hallucinations. He shutshimself into an irrational web he does not feel the need to leave. He isconstantly overwhelmed by the archetypal images and expression has gotonly symbolic character.

The mutual space of myth and schizophrenia projects through the cosmicproject. The cosmic is, at the same time, divine, inhuman and sacred. Thefoundations of the world are archetypal and cosmic. Cosmic is closely relatedto circular time and constant reappearance of the same. In the myth, thecosmic is modelled in the course of magical and ritual ceremony. It can begathered that the ritual patterns are the foundations of the world or at least

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the foundations of defense mechanisms. For the schizophrenic patient every­thing that had already happened can be renewed by the force of the ritual.For the schizophrenic patient entering myths of the individual perception ofthe world implies learning the secret of the origin of things. It is the soleability a schizophrenic patient can master. The instruments of the ritual enablehim to understand the usual everyday social actuality. The schizophrenic pa­tient always communicates better with the cosmic than the social. The eternalpresent exists as the cosmic experience notion. Cyclic time is the experience ofthe cosmic changes and in itself it embodies only magical circles. It has beenestablished many times that the mental patient is not interested in procuringmaterial goods, as a goal of achieving the individual "earthly" well-being,advancement, pleasure and happiness. Ritual and mythical time ensures con­stant renewal of circle of life and death through the amazing cycles of day­night, black-white, tide-ebb tide, light-darkness, motion-tranquility. Difficultand tiring creation of the archetypal images is under constant pressure ofdeath which is the only real and unavoidable certainty in a man's life. Thecosmic feeling of death is the attempt to annul death in the same mannerthat is established with the constant reappearance of the same. The cosmicspace itself represents an enormous reservoir where all anxieties, premoni­tions and evil omens can be put aside. At the same time, the man belongs tohimself and in his autonomous space there is no room for the supernaturalabilities. The cosmic can help man lessen the suffering and it makes hisinability stronger. Myths on reincarnation tend to overcome the certainty ofdeath. At the same time, the Christian myth on resurrection and Easter eggsaims at overcoming death as its goal. In some epilptic psychoses there arethe so-called "rebirth fantasies". The cosmic is man's primeval world at thesame time, but its actual mental protection as well.

Grotesque as a mythical factor is present in schyzophrenia through nu­merous motor phenomena, such as a lot of stereotypical motor actions, ges­ticulation, pointless repeating of the same, culminating with stupor. As anillustration is an example of one our patients, LA, 45, a University graduate.His first treatment ever in a psychiatric institution was the result of acutedrastic changes in behaviour which demanded hospitalization for that periodof time. Considering the fact that the patient was a Muslim he suddenlybegan receiving mostly audio and cenestopatic messages from different be­ings or objects (birds, flowers, his teaspoon). He then realized that he mustconvert to Christianity in order to complete his mission of saving the mankind.He tried that with the ritual of inflicting self-harm by cutting a large cross onhis left forearm with a knife. He also had motor stereotypes which manifestedin moving three steps forward then making a circle around his axis, onceagain in three steps. He repeated that continuously and that could go onforever. A parallel could be drawn between the clinical example and Ro­cheim's view that we grow up in magic and that we can never escape from it.We can never surmount magical illusion because our first reaction to frustra­tions reality faces us with is to call forth the magic. Thus the man fights forhis freedom by means of magic. Magic, be it conscious or unconscious, repre­sents the matrix that is always present in everything we do. The essence of

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Raskovic-Ivic S., Abramovic M.

grotesque is that it is the primordial mask with articulate expressions andstylization. Masks are used in ritual dances and ceremonies. They can expressboth threat and protection. Therefore, fears and protection from them extendto the phenomenology of the mask. Catatonic mask of the schizophrenicpatient tells of his confronting nichilism. In the case of hebephrenic schizo­phrenia, the mask of false slyness is used as protection in a very looselyorganized defense system. Death masks ( like the mask of Agamemnon)should have testified about strength, eminence and invincibleness of the kingfrom the archaic period, the masks of the characters in the no - dramasymbolically portrayed certain characters as did the Venetian masks with theirtypical mild smile and never-changing face and expression, constantly symbol­izing the same mystery. The masks od the medicine men in primitive tribeshave various uses, from overcoming and fearing death to appeasing gods andnatural forces.

All these phenomena mentioned as the mutual mental space in myth andschizophrenia are not separate and specific contents of schizophrenia andmyth. They arise from the need to systematize and construct that space wherethe myth and mental illness phenomena spring from. If there is to be drawn aconclusion about the interconnection of myth and schyzophrenia, it should bestarted from the fact that the older layers of conscience affect the morerecent ones. With a healthy person and in the collective spirit of the peoplearchtypal images are created, whereas schyzophrenic patients develop delu­sions and hallucinations. Mythical images affect the schizophrenic process viasymbolic presentations which serve as the defense from primordial fears orfulfillment of wishes of the "grandiose self". Both myth and schizophreniabelong to the mutual space of the archetypal consciousness.

The fact of the psychosis is a puzzle of the human being itself and itsfactuality concerns all individuals. People still feel astonishment, fear andcuriosity that something like that exists, that the consciousness and humanbeings are like that and that it is possible and necessary. It can be interpretedas religious or moral, as guilt or regret, as an "error" of nature or as anenduring sign of human frailty. All interpretations can be deducted to appeas­ing man because some facts are unbearable to him.

Raskovic-Ivic S. M.D., psychiatrist. Head of the psychoses center atthe Institute for Neuropsychiatric Deseases "Dr Laza Lezerevic" inBelgrade.

Abramovic M., M.D., neuropsychiatrist. Institute for Neuropsychia­tric Deseases"Dr Laza Lezerevk" in Belgrade.

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