In the psychological models of 20th century Viennese psychologist Carl Jung, there are universal patterns or symbolic existential paragons held in common to all human experience. These are called archetypes. One such archetype is the Divine Child. Jung spoke of this particular archetype—also called the 'child hero’—as representing, “our efforts to deal with the problem of growing up, aided by the illusion of an eternal fiction.” He posited that it represents “potential future.” To this end, Jungian psychology has developed a technique to heal past traumas, referred to as ‘Inner-Child Work.’
Universally symbolic of human experience, the Divine Child existed long before Jung’s classification of it as an archetype. We may delve into the pages of lore, religion, symbolism, and mythology from many cultures to find it as far back as written history extends. We see it in the religious historiography of the Gotama Buddha and the Christ, as well as in the Greek myths of Hermes, and of Ganesha in the mythological tradition of the Indian pantheons of Sanatana Dharma. We even find the term used as an appellation of the Taoist sage Lao Tzu, which can be translated as “Ancient Master” and “Ancient Child.”...
Subscribe to the New PRS Journal to read on...
Universally symbolic of human experience, the Divine Child existed long before Jung’s classification of it as an archetype. We may delve into the pages of lore, religion, symbolism, and mythology from many cultures to find it as far back as written history extends. We see it in the religious historiography of the Gotama Buddha and the Christ, as well as in the Greek myths of Hermes, and of Ganesha in the mythological tradition of the Indian pantheons of Sanatana Dharma. We even find the term used as an appellation of the Taoist sage Lao Tzu, which can be translated as “Ancient Master” and “Ancient Child.”...
Subscribe to the New PRS Journal to read on...
Nothing comes from nothing. Manly Hall’s vision for the All-Seeing Eye was entirely supported by contributions from its readers who paid for their subscription with gifts made according to their means. Manly Hall wrote,
“This magazine is published and distributed privately to those who make possible with their financial support its publication. The magazine cannot be bought and has no fixed value. Like all of the ancient teachings which it seeks to promulgate, it has no comparative value, but the students must support it for its own intrinsic merit.”