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Psychology And ‘Pinocchio’
The following is a transcribed excerpt from one of Dr. Jordan Peterson’s 2015 lectures. You can listen to or watch more from Dr. Peterson on DailyWire+.
“Pinocchio” is a story that includes an initiation ritual and a journey to the depths (the underworld). It is a story of the consequence of a collapse of previous personality and the disintegration of that previous personality into a chaotic state prior to rebirth.
Pinocchio, a puppet, tries to become a real boy. In the beginning, he is a marionette. Carl Jung explained that is your habitual state of being: Something else is pulling your strings. Even the idea that you are autonomous is the consequence of something else pulling your strings, so for Jung, what you needed to do was find out exactly who and what is pulling your strings and decide if that is the direction in which you want to go. That is what happens to Pinocchio in the story.
Pinocchio is a marionette made by Geppetto, a good father. He is a marionette with a benevolent puppeteer. But as soon as he develops some autonomy, he becomes prey to forces that are elements of the demonic archetype. In fact, the worst bad guy in the entire story turns into Satan himself. So Pinocchio goes through a series of temptations of various sorts, including a Freudian temptation to remain weak and sickly instead of becoming a real person. Another temptation Pinocchio faces is being offered false celebrity as a way of solving his life’s problems. He is offered the opportunity to become an actor when a deceitful fate constructs a persona that makes him appear far more valuable than he really is. These are two pathological modes of movement towards maturity — one being a phony, and the other taking the easy way out and hyper-valuing pathologies to the degree he becomes dependent.
The third pathological development offered to Pinocchio occurs on Pleasure Island, which is to do nothing but engage in short-term impulsive and destructive play. But when he goes to Pleasure Island, he finds that the island is actually ruled by demonic forces, faceless entities who are transforming all the pleasure-seeking marionettes into donkeys who are slaves. Pinocchio escapes from that by jumping into the unknown, represented by jumping into the water, which is equivalent to plunging into chaos — his exposure to his initiation. In other words, chaos was an escape from pathological tyranny.
Now, the cricket. While I cannot tell you everything about this element of the story, I can tell you a couple strange notions about it. The initials are J.C., and Jiminy Cricket was a common, mild-form of Southern American cursing; it is the equivalent of Jesus Christ. So you might think, and of course, the cricket is Pinocchio’s conscience. So why in the world would a pejorative term for Jesus Christ be applied to a cricket who is guiding a puppet into the water to rescue his father from a whale? Why would any of that happen? You know why but you cannot say why. You cannot say why you know or what it is you know, but the mere fact that it makes sense — and it does — is an indication from a Jungian perspective that you are operating at an archetypal level.
Further, the cricket is a bug. Why might this be? Well, things bug you. You should do something about the things that bug you because that is your conscience calling to you. It is destiny, in some sense, manifesting itself as an unconscious impulse. Now, there are a lot of things out there that might bug you; some of them do not, but lots of them do. Why do certain things bug you and not other things? That is a complicated question, but one potential answer is that there is part of your psyche that is oriented towards further development. Jung would call that the self — essentially, the totality of everything you could be. It is a strange sort of entity because it is partly potential and it is potential that expands across time. But the way that your potential totality calls to you in the present is by placing things in front of you that are your problem. They announce themselves as your problem by bothering you. So if you pick up the task of fixing the thing that bothers you, then you find the pathway to further expansion of your personality.
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That is what happens with Pinocchio. Part of what makes the “Pinocchio” story so incredibly sophisticated is that despite the fact the cricket is an avatar of Christ, so to speak, the cricket has things to learn just like Pinocchio. That implies that you do have a conscience that guides you, but until you establish a dialogue with it, both you and the conscience are immature. You have to establish a conscious dialogue with it and interact together, which propels your development across time. That will stop you from being a marionette of external forces.
Many events at multiple levels of reality happen simultaneously when Pinocchio goes home, which is characteristic of an archetypal story. On one level, Pinocchio is too old to go home; he cannot go home to his father because, in some sense, he has already transcended his father Geppetto. That is on the personal level. On the transpersonal level, the deeper archetypal level, what is happening to Pinocchio is exactly what Nietzsche described at the end of the 19th century. Geppetto is his creator, and now he is dead; he is gone. So Pinocchio is bereft of placement. His soul has been corrupted, and he does not know what to do about it. When he returns to his family home, or to his tradition, he finds nothing.
But then a dove comes along and drops a note right in front of Pinocchio. The star from which the dove comes is a representation of the blue fairy, who is the positive element of the unknown. What this scene is basically saying is: When you are despairing because your father has died and your tradition has nothing to offer, the positive element of the unknown may provide you with a message of where to go if you pay enough attention. That is an intuition of the automatic attraction of your interests to a new thing by forces you do not understand.
One of the real ways of coming to grips with the active unconscious is by understanding you cannot control what you are interested in. If it is not you, then you might ask who or what it is. And if you think about that problem long enough, you will start to understand what Jung was talking about. That is the way you can understand in your own life that the things that direct you as a being are not things that you consciously choose. In fact, they are not even things you can consciously choose.
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Dr. Jordan B. Peterson is a clinical psychologist and professor emeritus at the University of Toronto. From 1993 to 1998 he served as assistant and then associate professor of psychology at Harvard. He is the international bestselling author of “Maps of Meaning,” “12 Rules For Life,” and “Beyond Order.” Be sure to order his newest book, “We Who Wrestle with God” (Portfolio/Penguin).
You can now listen to or watch his popular lectures on DailyWire+.
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