Archive for May 29th, 2017

I’m about to recommend a book published in 1996. Not only does that seem a bit late in the day, but also much of the book makes bold statements about a mythological ‘reality’ for which absolutely no proof whatsoever can be adduced and with some of which I completely disagree. Why would I risk my already suspect and flakey reputation with sceptics for such a dubious course of action?

Partly this can be explained by the fact that the book contains genuine insights too valuable to ignore. To support that contention here is a quote of one.

Twenty years ago James Hillman wrote in The Soul’s Code (page 225), in his analysis of what he calls ‘The Bad Seed’:

(Hitler’s rote-learned information) proved his transcendence and disguised his lack of thought and reflection and his inability to hold a conversation. The demonic does not engage; rather, it smothers with details and jargon any possibility of depth.

Our republic should learn this lesson from Hitler, for we might one-day vote into power a hero who wins a giant TV trivia contest and educate our children to believe the Information Superhighway is the road to knowledge.

This quote exactly illustrates the dual nature of this text. It speaks of ‘demons’ in one breath, terminology I find hard to swallow, and follows it up with a breath-taking piece of intuition, the accuracy of which I leave you to judge for yourselves on the basis of recent evidence.

So thought-provoking are such comments that even when they are not as spot on as that one, it seems to me they make the book of great value in spite of its fairy-tale aspects. I am now going to try and make the argument in favour of that position.

One of my main difficulties with his core contention is this concept of the daimon as he spells it. Early in the book he writes (page 8):

The soul of each of us is given a unique daimon before we are born, and it has selected an image or pattern that we live on earth. . . . . The daimon remembers what is in your image and belongs to your pattern, and therefore your daimon is a carrier of your destiny.

As explained by the greatest of later Platonists, Plotinus (A.D. 205–270), we elected the body, the parents, the place, and the circumstances that suited the soul and that, as the myth says, belong to its necessity. This suggests that the circumstances, including my body and my parents whom I may curse, are my soul’s choice – and I do not understand this because I have forgotten.

He later unpacks a further implication (page 46):

Since ancient psychology usually located the soul around or with the heart, your heart holds the image of your destiny and called you to it. . . . . Each of our souls is guided by a daimon to that particular body and place, these parents and circumstances, by Necessity – and none of us had an inkling of this because it was eradicated on the plains of forgetting.

The Acorn Theory

While at one point asserting that the life we fall into is our ‘soul’s choice,’ he also states that our daimon has guided us to that decision. Either way I have a problem with the idea that we choose our destiny in this way, but that is not the main issue. I find it confusing that, while he makes it clear at this point in the book that we have a daimon and a soul, he proceeds, in my view, to fudge that distinction by conflating them.

He outlines what he calls his ‘acorn’ theory (page 6):

In a nutshell, then, this book is about calling, about fate, about character, about innate image. Together they make up the ‘acorn theory’, which holds that each person bears a uniqueness that asks to be lived and that is already present before it can be lived.

After explaining about the daimon and the soul, he states (page 10):

I will be using many of the terms for this acorn – image, character, fate, genius, calling, daimon, soul, destiny – rather interchangeably, preferring one or another depending on the context.

I find the original distinction unhelpful. My sense is that much can be explained perfectly well even in terms of what he is trying to explain and account for by simply using the word ‘soul’ and grasping that there is a dual potential in terms of the soul’s power and development. Turned heavenwards its impact is benign: mired in matter its effects are toxic. Either way it has immense power.

‘Abdu’l-Bahá makes this completely clear (Paris Talks, p. 97):

. . . when man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. In this case the man is in a sorry plight! For if the spiritual qualities of the soul, open to the breath of the Divine Spirit, are never used, they become atrophied, enfeebled, and at last incapable; whilst the soul’s material qualities alone being exercised, they become terribly powerful—and the unhappy, misguided man, becomes more savage, more unjust, more vile, more cruel, more malevolent than the lower animals themselves. All his aspirations and desires being strengthened by the lower side of the soul’s nature, he becomes more and more brutal, until his whole being is in no way superior to that of the beasts that perish.

This would be another way of explaining why Hillman wonders whether some people might have no soul (see below).

Even so, there was much I resonated to, not least the idea that we all might have a special purpose to fulfill in life no matter how modest our situation or our means. Hillman also rightly pillories the sterile banality of our materialistic way of life, argues against our blindness to the transcendent, and eloquently explains the importance of having a ‘calling.’ The relevance of these issues draws me into his explorations of them.

In the first part of the book he draws most of his evidence from the well-documented lives of celebrities – explaining that he has done so because this is the easiest place from which to draw illustrative data. This makes for a glamorous but unconvincing panorama of film stars and politicians, with the occasional matador (Manolete) and dictator (Franco) thrown in for good measure. Even so the scattering of thought-provoking comments kept me reading.

Perhaps, rather than compile an anthology of one-liners at this point, it would be best to focus on one more substantial illustration, a thread that runs across 70 pages woven into the tapestry of his overall perspective. Any reader of this blog will recognize immediately that this is a theme close to my heart, acorn, daimon, destiny, soul or whatever.



We are inhabiting a materialistic culture that quarantines the transcendent as though it were the plague (page 110):

In the kingdom (or is it the mall?) of the west, consciousness has lifted the transcendent ever higher and further away from actual life. The bridgeable chasm has become a cosmic void.

This idea of course is nothing new. Even when he teases out little-mentioned aspects of its character, we are not breaking entirely new ground either (page 128-29):

Scientific psychology carves the kingdom of causes into only two parts, nature and nurture. . . . . We do need to recognise at the outset that division into two alternatives is a comfortable habit of the Western mind.

I did find it intriguing though to reflect on this insight and this was typical of my reaction to the book as a whole. We do live in a world that seems instinctively to dichotomise and categorise, that seems blind to dimensions and ambiguities. This makes what he refers to (page 150) as the ‘folly of reducing mind to brain’ appear almost inevitable and it’s therefore no surprise that it ‘never seems to leave the Western scene.’ As a result (page 151)

The simplistics of monogenic causes eventually leads to the control of behaviour by drugs – that is, to drugged behaviour.

So far a perspective that I agree with, well-expressed but mostly familiar. It’s the final devastating point that best illustrates the penetrating courage of his writing (page 184):

If a culture’s philosophy does not allow enough place for the other, give credit to the invisible, then the other must squeeze it self into our psychic system in distorted form. This suggests that some psychic dysfunctions would be better located in the dysfunctional worldview by which they are judged.

That final sentence exactly pins down a fundamental problem. We all too often place denigrating labels on those our culture has helped damage. He has shifted my understanding to a higher level. He does that often enough to make the book a rewarding read.

Vacuous Environments

Perhaps I need to add one briefer example.

We live in a world that has in general reduced our expectations from the numinous to the banal. This has become so familiar as to be largely unnoticed. Credit to him that he sees the issue clearly and refuses to fudge it even though his use of the term daimon may blind some of us to the basic value of his point (page 165):

Perhaps the worst of all atmospheres for your daimon, trying to live with your parents in their place and circumstances, arises when these parents have no fantasy whatsoever about you. This objective, neutral environment, this normative, rational life is a vacuum with nothing blowing through.

In case we didn’t get the point he repeats it later in slightly different terms (page 168):

. . . . It is not ultimately parental control or parental chaos that children run away from; they run from the void of living in a family without any fantasy beyond shopping, keeping up the car, and routines of niceness.

He’s nailed an essential truth again and, in this case, the spiritual aspect of his perspective lends his point an additional power for me at least.

However, in spite of all those positives I was still uneasy.

Bad Seed

The second challenging aspect for me of the first two-thirds of the book was that to Hillman it initially seemed not to matter whether the acorn produces a murderer, a Matador or mystic. There seemed to be a moral confusion blended with the murky mythology. It was only towards the end of the book that he confronts this problem head on and proves beyond doubt that he was not completely blind to it, even though in the end a skilled bullfighter still seems as admirable to him as Martin Luther King.

He first raises the question in the following terms (page 214):

Can the acorn harbour a bad seed? Or, perhaps the criminal psychopath has no soul at all?

He uses as his key example one of the three most notorious dictators of modern times – Hitler – locating part of the problem in the cultural assumptions and patterns of this age (pages 215-16):

Having once appeared in such a virulent form (as Hitler), may that demon not need to blind us again. Our enquiry also intends to lay out specific ways in which the daimon shows itself to be demonic, and a genius, evil. . . . . . Anyone who rises in a world that worships success should be suspect, for this is an age of psychopathy. . . . The habits of Hitler, reported by reliable informants and assessed by reliable historians and biographers, give evidence of an identification with or possession by his daimon. . . . As I want to demonstrate, the acorn theory offers as good a mode as any of imagining the Hitler phenomenon.

He begins by listing seven characteristics of Hitler that in his view capture the way he presents (pages 217-222): The Cold Heart, Hellfire, Wolf, Anality[1], Suicides of women, Freaks[2], and Humourless Hitler.

While these pointers may indeed be applicable to Hitler they don’t advance his case for the existence of a daimon, in my view.

More on that in the second and last post.


[1]. He explains: ‘Hitler gave himself enemas; he was immensely disturbed by his flatulence; he had obsessive ideas about touching and being touched, about diet, digestion, and personal cleanliness.’

[2] He explains: ‘Hitler’s entourage, however, was most unusual for its collection of freaks in high places, even as others physically like them were systematically expunged in the death camps.’


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