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| C. G. Jung and analytical psychology. main archetypes. How to define your archetype |
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The article describes the psychology of Carl Gustav Jung. Particular attention is paid to his concept of archetypes.
One of the central categories of depth psychology is Jung's doctrine of archetypes. "Archetype" is translated from Greek as a prototype. Jung meant by archetypes innate patterns of perception of the world and human behavior. These basic matrices of the psyche are a form of human manifestation of the "collective unconscious". Jung discovered them in the drawings of psychiatric patients. In these drawings, the same plots and images were repeated. But the most important thing was that they were identical in all patients, regardless of their nationality, religion and skin color, sex and education. Moreover, they met in myths different peoples, religious and astrological symbols, teachings of alchemists. Their ontological foundations should be sought outside the human psyche. Some authors consider them to be a manifestation of images and patterns of behavior that have been established in culture (E.M. Meletinsky), others believe that they are a manifestation of over mental, supra-social and supra-material structures that permeate the entire Universe. It seems that Jung himself should be attributed to the second group. This, in particular, is indicated by some passages from his works “The concept of the archetype ˂...˃ indicates that in the psyche certain forms exist in cash, which are omnipresent and everywhere,” writes Jung. Further, he notes that “the phenomenon of an archetypal species, a more subtle given than a psychic one, is based on the existence of a certain psychoid basis, i.e. something only conditioned by the psychic, but belonging correspondingly to a different form of existence. Jung's student and secretary, Aniela Jaffe, also confirms this idea: “Jung's concept of a universal reality ˂...˃ was called unus munus (a world in which matter and mind are not yet distinct or realized separately). Preparing such a monadic point of view, he pointed to the “psychoid” nature of the archetypes (i.e., not purely mental, but close to material) in those cases when they appear in synchronously occurring events. Jung himself pointed out the identity of his doctrine of archetypes with Platonic ontology: “In the old days, without much difficulty, they understood Plato’s idea that any phenomenality is preceded and superseded by an idea. "Archetype" is nothing else than an expression already encountered in antiquity, synonymous with "idea" in the Platonic sense. This point of view is also shared by Professor R.Yu. Rakhmatullin. The motives for such an explanation of the nature of creativity can also be found in the works of A.I. Stoletov. Consider the main archetypes according to Jung. The most important of the archetypes identified by Carl Jung are as follows:
Jung suggested that the number of archetypes should not be limited. He argued that many of them can overlap or, on the contrary, be combined. Such as, for example, Father (authority, strength, power), Mother (desire to give consolation) and Infant (child, immaturity, longing for innocence) or Sage (knowledge, wisdom) and Hero (protector, savior). I would like to dwell on the archetype, which became decisive for the formed modern society consumption, infecting several generations at once. And the name of this phenomenon is infantilism. In accordance with the definition given by Carl Jung, an INFANT is an adult according to the passport, but with childish values and attitudes. And infantilism is terrible because it does not allow a person to grow up to a normal personality. The infant's ideas about the world, people, and life are simplified and flattened. And if a normal person lives in the real world, then the infant lives in an illusory one. A normal person sees life as complex and multidimensional, while an infant presents it as something like a kinder surprise: you just need to figure out which side to turn from, and then you will find solid chocolate and a “nice” gift inside. A normal person learns from his own and other people's mistakes, and the infant, stepping on the same rake, is surprised every time. A normal person tries to comprehend the laws of life, while an infant craves recipes, advice and schemes. The personality wants to understand what is happiness for her, while the infant is guided by the principle “it is customary”. A normal personality becomes deeper, more interesting, smarter over the years, but the infant does not change. A normal person creates his own life, but an infant can only imitate. Therefore, all infants are stuffed to capacity with stamps for different occasions: from simple (what to wear) to serious (what to think and how to live). Indeed, our well-fed and calm time has given rise to a large number of clones, thanks to which the “reasonable person” has rapidly degenerated into a “standard person”. Psychologists and sociologists argue that the number of infants in the post-Soviet space has increased significantly - infantilism has actually become a mass phenomenon among the population aged 20 years to the end of life. If we analyze, we find a whole complex of distinctive features of an infantile person: Mosaic worldview and children's egoism, egocentrismIf a normal person has a more or less COMPLETE idea of what the world in which he lives is, since he sees in it the main cause-and-effect relationships, an infantile person has a mosaic worldview - a picture composed of ideas “about this, about this ”, based on someone else's, ready-made knowledge and conclusions. In addition, the "I" for the infant is the center of the universe - he looks at everything and everyone only relative to himself. Inertia of ideas about oneself and the world aroundIf an adult person was able, by trial and error, and training and self-study, to find cause-and-effect relationships in this world, and connect his worldview into a single whole, finding his place in it and constantly developing, improving, the infant stubbornly does not do this, considering , which knows everything. In other words, the infantile personality practically does not change, remaining within the framework of the knowledge that was acquired in childhood. In practice, this manifests itself in the fact that he constantly steps on the same rake - he makes the same mistakes in life, without correcting them and without learning from them, using only ready-made ways of life, recipes for actions and behavior. An adult, trying to understand himself, is looking for HIS happiness and HIS life, an infant has a highly developed imitation - he is always trying to copy the idol he has found for himself. “I don’t owe or owe anything to anyone”Another distinguishing feature of infantilism: the absence of obligation and duty. I never owe or owe anything to anyone - this is literally a life credo and a steadfast representation of an infant. If the growing up of a person is associated with a greater and greater sense of one's duty to oneself and to people for the proper fulfillment of ever-increasing obligations to life, oneself and people, the infant with childish immediacy becomes only a consumer of life. “I don’t owe anything to anyone, I don’t owe anything, but everyone owes me, because I’m so special.” It would be more correct to say “because I am so small,” but the infant himself does not allow thoughts about his infantility, and will not agree with anyone if he is informed about this, and even more so, reproached. Why is society and the state not concerned about this phenomenon? And the reason is simple: at present, in the consumer society, infantilism has become both socially and state-owned. To have a person, and a consumer, and an executor, and a voter of power, as a child is the dream of a capitalist state. After all, it is very difficult for an adequate adult person to comprehend and mentally endure those social conditions of existence in which he is now. For example, the factor of social insecurity - the lack of work, the fear of losing it, poverty, lack of rights and the arbitrariness of the "masters of life" is much easier for an infantile person to endure than for an adequate adult. Yes, and to persuade him to buy a new gadget, like a new “fashionable outfit”, an infant’s car costs nothing, because he does not think about whether he really needs it, but is guided by the stereotypes “fashionable”, “stylish”, “cool” imposed from the outside ". That is why the consumer society, the state needs people who are in an adult bodily state, but in their minds are still children - they are very easy to manage. It is beneficial for the state to have both a consumer, and an executor, and a voter of power, as a child who does everything this way, because "everyone does it." Is it possible to defeat infantilism?Infantilism is a quality inherent in everyone to one degree or another. And, of course, it is worth fighting with him, in order, in the words of A. Chekhov, "to squeeze a slave out of yourself drop by drop." However, most modern psychologists believe that the infant will never become an adult. In other words, infantilism is invincible - a personality formed by the age of 18-20 cannot be altered. She is able to develop only in line with her properties and qualities, but it is pointless to hope that infantilism will turn into adulthood, because "this is not a trait or even a property of a personality, but this is the very personality of an infantile person." Rather, one of the possible forms of human personality. However, Jung himself was not so categorical. The Infant may well be reborn into a Personality, if not due to spontaneous work on oneself, then with a forced reassessment of values when confronted with the "harsh realities of life" - it is quite possible. Provided that the monstrous egocentrism and self-obsession, which is one of the main qualities of the Infante, will win in himself. Bibliography
Archetypes are manifested in us through instincts, types of thinking, reactions, perceptions and values, attitudes and rules by which we build our lives. Each person, consciously or unknowingly, lives his own personal, life scenario, which he himself wrote. According to the theory of K.G. Jung, the collective unconscious stores the main patterns of behavior, which at one time were reflected in ancient Greek myths. Such a correspondence is not accidental, in life scenes from myths are constantly played out, which were also created in the process of observing life. K. Jung named the main archetypes involved in the process of individuation: Self, Person, Shadow, Anima / Animus, Wise Elder (Magician), Great Mother. But Jung has an idea, expressed by him repeatedly, that "there are as many archetypes as there are shades of mental experience and how many typical life situations there are." Therefore, in his various works there is a fairly large number of different archetypal figures. The Self is an archetype leading from the primary polarity to the unity of consciousness and the unconscious through a common center for them. It is the achievement of the Self, that is, the achievement of an understanding of who we really are, that is the main task life path. The self, according to Jung, is not only the central point of the psyche, the fitness of the individual and the organ of homeostasis par excellence, but also the organizing genius of the entire psyche, responsible for the process of existence at all stages of the life cycle. According to Jung, the Self is characterized by a certain theological function (the desire for completeness and realization) - individuation. According to Jung, individuation is an act of self-creation performed by an individual, and the dominance of conscious or subconscious manifestations determines the revealing features of the image of the Self. Upon reaching the Self "... consciousness will no longer be a vulnerable, selfish set of personal desires, fears, hopes and ambitions ... On the contrary, it assumes the function of connection with the world of objects, leading a person to an absolute, binding and inseparable community with the world as a whole" . Jung succeeded in showing that the way signs that mark the process of individuation correspond to some archetypal symbols, the forms and types of manifestation of which are diverse. The personal factor also plays a decisive role here: after all, “method is only a path and direction established by a person so that his actions can become a true expression of his nature” . Person (mask) - the archetype that most openly dominates the consciousness of a person and at the same time the most superficial and accessible to reasonable assessment, refers to the social image of a person. Jung took the name from the ancient theater, where the actors called the mask applied to the face a person. We see the mask when we look at ourselves in the mirror. The Persona complex is social role, which a person plays, fulfilling the requirements of society, hiding his true essence. This is a function that arises to satisfy the need for adaptation or to provide some other convenience, but by no means identical to the person as such. A persona is a collective image through which people mistakenly perceive their own and others' individuality. So, an actor with long hair and unusual clothes looks like something unique (as a person), while he just dressed up and looks like the other artists of the group. A mask is an artificial, non-identical status that regulates its position in society, being a “packaging” for the “I”. According to M. Jacobi, a person who is in agreement with both the environment and own life, The mask is just a thin protective shell that helps the natural relationship with the outside world. At the same time, an undeveloped Persona makes a person very sensitive, feeling threatened even in interactions with close people. Often in men, the Mask turns into a Knight's Helm to protect themselves and follow the Hero archetype (see below). A helmet narrows the possibility of viewing reality, distorts the perception of oneself and a partner, makes a person clumsy and unattainable for spiritual contact. It is very common to see the tragic situation of identifying with a Persona when the ego mistakenly believes that it is one of the Persona's roles. Then it seems to a person that the threat to the Person is a threat to the integrity of the ego itself. The one who once found the strength to “look behind” the Person, but then slipped back, falls into a defensive state. The person assumes a supposedly protective role instead of addressing the uncertainties of the process of spiritual growth. The Persona, like the Shadow (see below), appears in childhood due to the discrepancy between the spontaneous behavior of the child and the expectations emanating from significant adults. At the same time, it is in childhood that the desire to educate and approve one or another feature of the Mask stimulates Creative skills, including performing arts, "reincarnation skills", fantasy. However, if the individual's ego suppresses this creative process, unspoken and unfulfilled intentions will fall into the realm of the Shadow. It is interesting to compare Persona with the concept of tonal. The tonal is also a "social person" and at the same time the guardian and "organizer of the world, on whose shoulders rests the task of creating a world order from Chaos" . Don Juan says about him: “The guardian thinks broadly and understands everything, but the guard is vigilant, inert, and most often a despot. Consequently, the tonal in all of us has become a petty and despotic guardian, when it should be a broad-minded guardian. Opposite to the tonal, the concept of the nagual, "for which there are no names" and which fully manifests itself at the moment of death, is comparable to the unconscious. The shadow is what you least want to look at in yourself; that which covers the Self. But there is no way to get close to the Self, therefore, on the way to your true “I”, a meeting with the Shadow is inevitable. This archetypal figure primitive peoples took the form of a variety of personifications. They took it as a bad omen when someone stepped on a physical shadow; the resulting damage could only be repaired through special magic ritual. In addition, the figure of the Shadow has become widespread in art. The artist draws most actively from the unconscious; with his creations, he sets in motion the unconscious of readers, spectators, listeners, and this is precisely what lies main secret its impact on people. Having awakened in it, the images and figures of the unconscious capture other people, who, of course, are not aware of the source of their own “capture”. The development of the Shadow occurs in parallel with the development of the "I": qualities that the "I" does not need or which it cannot find application are removed or suppressed, and as a result their role in the conscious life of a person is reduced to nothing. Therefore, the child essentially does not have a Shadow. The shadow can find its manifestation both in the symbolic figure of the inner world, and in outside world. In the first case, it manifests itself through dream characters personifying certain mental qualities of the individual. In the second case, we project one or another of our hidden, unconscious signs onto that representative of our environment who, due to some of his qualities, is most suitable for this purpose. But the easiest way is to notice the "shadow" qualities in ourselves - for this you only need to recognize their belonging to our nature. This happens, for example, when we are seized with a fit of anger, when we suddenly begin to spew curses or behave in a boorish way, when against our will we commit acts unacceptable in society, show pettiness, stinginess, intemperance, cowardice, arrogance or hypocrisy, thereby demonstrating qualities which, under normal circumstances, are hidden or suppressed in us so carefully that we are not even aware of their existence. When such character traits burst out in such an obvious form that it is already impossible not to notice them, we ask ourselves in surprise: “How was this possible? Is it all me?" However paradoxical it may seem at first glance, the Shadow as an alter ego can also be represented as a positive figure. Such an inversion takes place when a person lives "below his level", not revealing his full potential. In such cases, the dark, “shadow” existence is dragged out precisely by positive qualities. And you can recognize them in yourself in the same way as the dark side of the Shadow: we both resent and admire in others the very qualities and manifestations that make up our Shadow. Jung distinguished between personal and collective forms of the shadow. The first contains those mental qualities of the individual that did not manifest themselves in him from early childhood or manifested themselves only to a very limited extent. The second belongs to the figures of the collective unconscious and symbolizes the "other side" of the dominant spirit of the times, its hidden antithesis. Both forms of the Shadow play an essential role in the mental state of a person. Soul Image (Animus and Anima) Jung designated this figure in the psyche of a woman by the term "animus", and in the psyche of a man - by the term "Anima". Animus and Anima always exist in close relationship with the Shadow. The archetypal figure of the Image of the Soul always symbolizes the complementary part of the psyche that belongs to the opposite sex and reflects both our attitude towards this aspect of our soul and the experience of everything that is connected with the opposite sex. The image of the soul is the image of the other sex, which we carry in ourselves as individuals and at the same time as representatives of a certain biological species. The latent, undifferentiated and unconscious content of the psyche is always projected outward, and this applies to both the Eve of the man and the Adam of the woman. Through someone else, we experience not only our Shadow, but also the contrasexual elements contained in us. We fall in love with those who represent the qualities of our Animus/Anima. The image of the soul is a fairly strong functional complex. Therefore, the inability to separate oneself from him leads to the development of types such as the capricious, feminine impulsive, emotionally unstable man or the animus-possessed, self-confident, argumentative know-it-all woman who reacts to things in a masculine way, and not in accordance with natural instincts. . The variety of forms that the Image of the soul can take is inexhaustible. The qualities inherent in him are typical of the corresponding sex, but otherwise they can abound in a variety of contradictions. The anima may as well assume the form of a tender young maiden, a goddess, a sorceress, an angel, a demon, a beggar woman, a street girl, a devoted friend, an Amazon, etc. Animus can also take on various forms; as typical figures we will name Dionysus, Bluebeard, Flying Dutchman, Siegfried, and at a lower, primitive level - famous film actors, boxing champions. The anima or animus can be symbolized by animals and even inanimate objects with specifically feminine or male characteristics; this occurs mainly when the anima or animus has not yet reached the level of the human figure and manifests itself in a purely instinctive form. Thus, the Anima may take the form of a cow, a cat, a tigress, a ship, a cave, etc., while the Animus may take the form of an eagle, a bull, a lion, a spear, a tower, or some other object of phallic form. Here, as in the case of the Shadow and all other elements of unconscious content, it is necessary to distinguish between internal and external manifestations. We encounter the inner forms of the Animus or Anima in dreams, fantasies, visions and other manifestations of the unconscious, when the contrasexual features of our psyche are revealed in them; we deal with external forms when we project our unconscious onto someone from our environment. Both Animus and Anima have two basic forms: light and dark, "higher" and "lower", positive and negative. Positive manifestations of Anima: Patronage, Care, Beauty. Negative: absorption, devouring, capriciousness, hysteria, black mysticism. A spiritually mature man has a developed anima and possesses subtlety, sensitivity, sense of smell, creativity and creation. The undeveloped anima of the immature personality is suspicious, grossly eroticized, and destructive. Positive manifestations of the Animus: altruism, generosity, successfully passing the test through one's own transformation. Negative: sophisticated cruelty, callousness, a tendency to cold mental games, a sense of possessiveness with an inability to love. Wise Elder and Great Mother The archetype of the Wise Elder is a personification of the spiritual principle. It can appear in different forms: like an old a wise man or a no less wise animal, like a king or a hermit, an evil sorcerer or a good helper, healer or adviser - but he is always associated with some miraculous power that surpasses human abilities. This archetype makes a person rise above his abilities: find solutions to complex problems, seek unknown forces and overcome insurmountable obstacles. For women, this archetype is analogous to the Great Mother - Mother Earth, representing the impersonal truth of nature, the birth of life, the manifestation of universal motherhood, which does not distinguish between its own and other people's children, nourishes all living things and animates even inanimate nature. Therefore, the archetype of the Great Mother does not correspond in any way with the real mother of a person, but is more connected with his ability to feel a single pulsation of the rhythms of life. It gives a feeling of unlimited abilities for love, understanding and protection. May include covert tyranny as the belief that everyone around is childish, helpless, and dependent. Both archetypes can take on an infinite variety of forms. We encounter their good and evil, light and dark sides in the ideas of primitive peoples and in all mythologies without exception; we meet them in the images of sorcerers and sorceresses, prophets and prophetesses, magicians, guides - including to the realm of the dead - goddesses of fertility, sibyls, Mother Church, etc. In general, Jung is trying to fit into the archetypes of the Wise Elder and the Great Mother everything that goes beyond the personal and belongs to the area of the collective unconscious. Therefore, the whole mythology he appears in the form of two global images: the pagan god-Spirit and the pagan goddess-Mother, which are characterized by the most diverse and diverse features and functions. He makes an exception only for the archetype of the Trickster-Trickster (see below), in which he sees the cultural reflection of the Shadow. Since the Trickster is characterized by both male and female features, he naturally stands apart. In addition to the above archetypes, which are actively manifested on the path of individuation, there are others that are often found in various works of C. Jung. Father. The father archetype has many names: leader, king, leader, captain, general, president. All of them, by and large, have a paternal responsibility for those who obey them. The archetype of the father is distorted if power is separated from responsibility. Anyone who wants to receive benefits without obligations always runs the risk of falling under the guillotine in one form or another (losing the crown, title, patriarchy). Zeus, Poseidon and Hades make up the first generation of male Olympian gods. They reflect three aspects of the father archetype: Zeus (heaven and earth), Poseidon (sea), Hades (underworld). Mother. Maternal traits are associated with this archetype: the manifestation of attention and sympathy; the magical authority of the feminine; wisdom and elation that extends beyond formal logic; any useful instinct or impulse; everything that is called kindness; everything that gives care and support promotes development and fertility. It is a place of magical transformation and rebirth along with other world and its inhabitants is under the patronage of the Mother. Of the negative aspects of the maternal archetype, one can note everything secret, hidden, dark; abyss; the world of the dead; everything that devours, seduces and poisons; everything that causes horror and is inevitable, like fate itself. A child is a person who perceives life as beautiful and amazing, full of fun games, holidays and entertainment. Manifestations of the archetype: joy of life, fun, carelessness, new opportunities, spontaneity, interest, curiosity. An optimist, dreamer and inventor, he is open to everything new, ready to constantly experiment. Motivation: novelty, play, perspective, renewal. Visiting new places for him is a holiday, he quickly switches to the next novelty, strives for new impressions, entertainment. Receptive to adventure and fairy tale genre. The archetype also contains the motives of a potential future, the motive of awareness, the motives of abandonment, abandonment, exposure to danger and insurmountability, and hermaphroditism. Ruler. Manifestations: power, status, prestige, control. A person who seeks to control other people, to keep everything under control. He is energetic, assertive, pays attention to his image. He tries to occupy a high position in society, to strengthen his authority and power. Motivation: will, dominance, superiority retention, leadership, control, status, power, image. Receptive to status events. A hero is a person who easily copes with a complex matter that requires professionalism. His natural environment is the battlefield, sports, work, i.e. where difficulties call for courageous and vigorous action. He readily accepts the challenge of fate. He is smart and enterprising. Motivation: aggressiveness, competition, conquest, skill, enterprise, money. The hero passes the test, gaining victory and reward. In the myths of the peoples of the world, the main paths of the male hero are indicated: divine birth, heroic deeds, descent into the Lower World, temptation, defeat, death and resurrection. Male quality born through initiation - the Hero passes the test, acquiring (discovering) new wonderful qualities. In fairy tales (at folk tales Always a happy ending) The hero receives 3 rewards: Crown (crown) - a symbol of completion, finding oneself, Constricted (connection with your “other half”, anima / animus), Transformation (metamorphosis) - the transformation of a lame, hunchbacked man into a handsome prince, the acquisition of a frog, a bird of human form. In some sources, the Hero is interpreted as one of the manifestations of the Animus. Seeker - a person who strives to be different from everyone else, defends his individuality. He is attracted by the secrets of nature, the mysteries of history. He seeks to know the meaning of life, to find his vocation, destiny; loves to philosophize, travel in reality and in fantasies. Motivation: revealing the mysteries of nature and history, the search for individuality, intuition, freedom. Receptive to esotericism, mysticism, fantasy, questions spiritual development, travel theme. Lover. Manifestations: attractiveness, sexuality, passion, sensuality. A person who is prone to the manifestation of violent emotions. He appreciates beauty, closely follows fashion, is sociable. He always tries to be attractive to others, to be in the center of attention. Motivation: sexual attraction, emotionality, sense of beauty, art. Strives to feel bright, spectacular, sexy, prone to impulsive actions. Friend (Glorious fellow). Manifestations: kindness, sincerity, fidelity, morality. A person for whom friendship, mutual respect, loyalty to the word are very important, family values. He pays great attention to human relationships in his life, he is sentimental. Appreciates his belonging to the team, sincerity and sincerity. Shows care and attention to his friends and relatives. Motivation: belonging, relationships, affection, caring, family, humanity. He listens to the opinion of his friends and acquaintances, tries to match his own in clothes and behavior. social group. Appreciates attentive attitude, receptive to the advice of famous people. Shows interest in life stories. The keeper is a person for whom the feeling of comfort is very important: comfortable clothes, delicious food, good health, complete rest. Manifestations: comfort, relaxation, peace, pleasure. He strives to live without stress, appreciates stability, comfort and peace. Motivation: security, state of health, convenience, relaxation, enjoyment, conservatism. Pay attention to getting pleasure from any process. They appreciate the convenient location, the pleasant atmosphere of events. He is very conservative in his preferences, distrustful of innovative proposals. Trickster-Trickster. Mythological features: cunning and mischief, breaking old traditions in order to find new ways. It can be seen from Jung's description that he considers the Trickster as one of the manifestations of the antinomic nature of the Spirit itself. But unlike the Spirit, which has an indefinite, superhuman and at the same time animal nature, the Trickster has human features. Embodying the primordial human mind as a memory and cunning that animals do not possess, the Trickster deceiver plays the role of the Shadow of the past in relation to the new ideal personality that humanity aspires to. Cunning and intelligence make the images of the deceiver-Trickster sometimes look like Mephistopheles, which reflects modern ideas about the provoking role of the intellect compared to the purity of the soul. And in fact, the intellect only imitates the divine creativity of the life of the Universe in an ape-like manner. In addition to the main archetypes, there are many others that bear the names of both gods and goddesses, as well as natural phenomena and philosophical concepts. Through this variety of archetypal images, various instincts, types of thinking and responses, perceptions, values, attitudes, rules, principles, as well as mental states, periods and cycles of life are manifested. The scope of this work allows only to enumerate these diverse archetypes mentioned in various scientific papers in analytical psychology. Olympic gods (Zeus, Poseidon, Hades, Apollo, Hermes, Ares, Hephaestus, Dionysus) and goddesses (Demeter, Persephone, Artemis, Athena, Aphrodite, Hera, Hestia, Hekate); can be interpreted as images of Anima and Animus, Creator, Master, queen of heaven, God and man Savior, shower guide, Angels and Demons, Enemy, androgyne, Philosopher's Stone, Quintessence World Axis and World Tree, calling, purpose, Exile from Paradise Original Sin and Atonement Quaternary (Order), Wisdom, Unconditional love and freedom Illusion and reality Unity and receptivity spiritual knowledge, loving relationship, Victory and triumph Order and harmony recognition, Cycles and destruction Night, beginning of dawn Dawn, dawn, Spiritual strength and will Reincarnation and regeneration Birth, death and rebirth Exit, breakthrough Taming the beast Patience and acceptance Materiality and temptation Courage, Trial, Service and Creation Imagination, release, Truth and enlightenment transformation, life-giving word Success and completion Paradise found again. All archetypes are possible patterns of behavior that are present in the psyche of all people. These are ideas in the Platonic sense, vital dispositions, active forms of the psyche that have a constant influence on our thoughts, feelings and actions. In each individual person, some of these patterns are activated (energized or developed) and some are not. Jung explained the difference between archetypal schemas (a universal phenomenon) and activated archetypes (functioning in the individual) using the analogy of a crystal. The archetype is like an invisible model that determines what form and structure the unformed crystal will acquire. An activated archetype is like the structure of an already formed crystal. Manifested in a person, the archetype stimulates a certain model of behavior, makes the psyche receptive to certain information. Jung compares the archetype to a dry river bed that determines the direction of the psychic flow, but the very nature of the flow depends only on the flow itself. Archetypes themselves are unconscious, but they can be represented in consciousness in the form of archetypal images, both positive and negative. Jung's theory of "activated archetypes" is close to the established laws of Lamarck: the heir, when confronted with the situation in which his predecessor was, reproduces the same images and reactions. Antecedent experience is activated when an individual encounters a situation or person whose characteristics correspond to the nominal value of a certain archetype. When the archetype is successfully activated, ideas are born associated with the activated symbol or situation, experience and emotional state, and the archetypal image is transformed into a complex of the individual subconscious. Archetypes are basic patterns for a person. In some people, some archetypes are initially manifested stronger, in some weaker, just like ear for music, inner feeling time, psychic ability, motor coordination or intelligence. For example, all people have certain musical abilities, but some individuals have a pronounced talent, noticeable from childhood, and some hardly reproduce the simplest melody. The same is true with archetypes. Some men embody this or that archetype from the first day of their life until their death; and for someone this archetype can manifest itself only in adulthood - for example, a man falls madly in love and discovers Dionysus in himself. Archetypes define the overall structure of the personality. They can be considered as a mental impulse that manifests itself in dreams, fantasies, in the process of creative activity and reveals itself only through images and symbols. A separate archetype itself, being a very complex organ of consciousness, is intertwined with other archetypes and together they form a “grasped unity”. When they complement each other, we are talking about a harmonious personality, but this is not always the case. It happens that archetypes oppose each other, and then an intrapersonal conflict may arise. You can work with archetypes in two genres: give ready-made archetypes or wait for them to manifest themselves through dreams, meditations, fantasies, jokes. First, the symbols corresponding to certain archetypes appear, and then the archetypes themselves. The successive inclusion of the main archetypes accompanies the process of spiritual maturation - individuation, which will be discussed below. IN modern world the principle of activation of archetypes is purposefully used in interaction with the audience and in advertising. Archetypes are an effective means of conveying an advertising message to the addressee, not only because they are perceived instantly, but also because their meaning remains practically unchanged for different individuals belonging to any cultures, age groups, nationalities. Also an important property of archetypes is their interaction with the unconscious aspects of the personality. Therefore, the less the “processed” contingent is familiar with their unconscious material, the more effective the PR impact will be. When working with the target audience, its predominant archetype is determined and the most appropriate image for the audience is selected in accordance with the goals set. For example, in public speaking, in order to effectively convince and persuade to one's point of view, the speaker must play the role of a leader (the Ruler archetype). Having chosen an archetype for your audience, it is important to follow it clearly. The more consistently positioning is carried out, the more trust the carrier of the archetype will inspire in the target audience, the more charismatic person it will look. The principle of using individual archetypes in advertising is based on the effect of "summation of psychic energy". This means that when the content, the emotional part and suitable archetypal forms are combined, the internal mental energy of the archetype joins the own emotional energy of the message, which gives the effect additional persuasiveness and strength. Archetypality gives a certain stable feeling of the “correctness” of the entire image, its correspondence to some inner reality of the perceiver. Moreover, since the content of the message is connected to a special recognizable state inherent in a person, after contact with advertising, a “trace” remains. And later, when this archetypal state appears, the images or themes of advertising will automatically come to mind. And if the trace is even deeper - advertising begins to live in random associations, jokes, metaphors. Choosing the right archetype for a specific advertising project, the author determines what mood, what associations, style, he wants to "embed" in his "message" so that they provoke the desired topic from the perceiver. Then this emotional theme is refined in such a way as to achieve unity and consistency of the message. Then it remains to choose a plot or pictorial series, comparing it with well-known archetypal ones. Most often, only one archetype is effective; then the message is perceived as complete, "strong", impressive and unambiguous. The use of two or more archetypes creates a semblance of a plot and is therefore less reliable, as it is more difficult to "hold" the viewer's attention with confidence. Non-random combinations of archetypes are, most often, variations on the themes of fairy tales. In his practice, C. G. Jung brought psychoanalysis to indescribable heights. However, at the same time, he filled psychology with a complex of complex ideas that were nourished by philosophy, mythology, archeology, psychology and theology. That is why, until today, the works of the famous psychologist are mysterious and not fully understood by many. Because of his unusual style psychological theories(based on which the concepts of archetype and symbol were) are not always unambiguously understood by the majority. But, in terms of value, his work can be considered priceless. Therefore, in this article we will talk about Jung's archetypes, consider all the important points in his work, so that everyone understands, we will give everything in a simplified form. What it is?This term, which was very often used in mythology, in works where theoretical analysis, was first introduced into psychology by Jung. By itself, the term archetypes from the translation from Greek meant "prototypes". However, Jung gave the term a different meaning. According to Jung's interpretation, archetypes are the initial schemes different images, reproduced at an unconscious level, which in turn activate the human imagination. And all this subsequently begins to be reflected in various myths, in dreams, in beliefs, in the fantasies of the individual, and even in art. It is important to understand here that the archetypes themselves are not images, they are only schemes. In other words, archetypes are a psychological prerequisite, a possibility. Jung's archetypes have a formal characterization. The first characteristic appears when the image penetrates the consciousness and is filled with material experience. Jung himself believed that the process of myth-making is a kind of transformation of a concept into an image. These can be involuntary statements that are attributed to mental events and, basically, they are of an unconscious nature. And although the archetype is something generalized, formal and empty, it still has properties. Experts are confident that based on the level of distinctness, emotional richness, archetypes can impress and captivate human nature. And then there is an artistic prototype for creativity.
And the archetypes themselves fit in the deep unconscious of the individual, and the unconscious, in turn, goes far beyond the boundaries of the personality. To study this concept, experts are looking for answers in the ethnic, typological variety of subjects that would correspond to the search. These may be the motives of the archetypal core, which the mythologists expressed in metaphors. ExamplesIn his work, the great psychoanalyst tried to outline this concept. It is for this that Jung formulated the archetypes of the unconscious. Let's take a look at a few of them one by one:
All these concepts and interpretations of mythology have led to changes in the study of religions and ancient myths. Since after that, the researchers began to look at the existing images in a completely different way. Jung's main archetypesThe archetypes themselves, when viewed within the limits of the collective unconscious, are endless. However, Jung himself, in his theoretical system, emphasized only five archetypes. In these prototypes, he tried to reveal the whole essence of the unconscious.
The main of the archetypes "Self"
When a person achieves the integration of all his spiritual aspects, then harmony comes to him, a sense of integrity and unity. Jung himself assumed that the evolution of oneself is the most important goal in everyone's life. The symbol of the self is the "Mandala" with its different types manifestation.
In his concept, Jung expresses the opinion that the wholeness of the "I", expressed as a symbol of completeness, occurs in dreams, in mythology, in fantasy and in religious, mystical experiences in an individual. According to the scientist, religion itself is a key force that contributes to the inner desire of the individual to achieve integrity. But it is important to take into account that achieving the aforementioned harmony is not so easy. Yes, and Jung himself believed that if it is possible to achieve this archetype, then only in middle age. Since the self cannot manifest itself in a person until all other spiritual aspects, both conscious and unconscious, do not “work” in harmony with each other. It is on the basis of this that experts assure that in order to achieve a mature "I" a person needs perseverance, constancy, intelligence and significant life experience. Another interpretation or innateness of prototypesFor archetypes, there is another interpretation, according to which archetypes are nothing more than manifested memories, ideas, which in turn dispose a person to experience, perceive and respond to various phenomena in a specific way. In fact, this is not true. It would be more accurate to say that these are causes that influence the behavior of own factors in different people. And in this case, the emotional, behavioral, cognitive reaction of a person in specific situations is innate. As for the relationship between archetypes and feelings or thoughts, it is important to remember that the archetypes themselves are the initial images. According to Jung, each of the archetypes is associated with certain feelings and thoughts that relate to specific situations and objects. For example, for a child, a mother is perceived due to her real characteristics, which can be colored by the unconscious prototypes of the archetypal mother: education, dependence, fertility. One last thingThe very concept of Jung has caused many areas to look differently at important points in the work of the psychoanalyst. Jung's contribution is great in many fields, not only in psychoanalysis. The concept itself, where on the basis of Karl cited two concepts: archetype and symbol, was a new approach, where there are still many pitfalls and not fully understood points. The archetype interpreted by Jung as archetype and symbol, that is, the way in which these archetypes can be expressed in everyone's life, still needs to be explored. Jung hypothesized that the collective unconscious consists of powerful primary mental images, the so-called archetypes (literally, "primary models"). Archetypes are innate ideas or memories that predispose people to perceive, experience, and respond to events in a particular way. In fact, these are not memories or images as such, but rather predisposing factors under the influence of which people implement in their behavior universal models of perception, thinking and action in response to some object or event. What is innate here is precisely the tendency to respond emotionally, cognitively and behaviorally to specific situations - for example, in an unexpected encounter with parents, a loved one, a stranger, a snake or death. Among the many archetypes described by Jung are the mother, the child, the hero, the sage, the sun deity, the rogue, God, and death. Examples of archetypes described by Jung Definition The unconscious feminine side of a man's personality Woman, Virgin Mary, Mona Lisa The unconscious masculine side of a woman's personality Man, Jesus Christ, Don Juan The social role of the individual stemming from societal expectations and early learning The unconscious opposite of what the individual insists on consciously Satan, Hitler, Hussein The embodiment of integrity and harmony, the regulating center of personality Personification of life wisdom and maturity The ultimate realization of psychic reality projected onto the outside world solar eye Jung believed that each archetype is associated with a tendency to express a certain type of feeling and thought in relation to the corresponding object or situation. For example, in a child's perception of his mother, there are aspects of her actual characteristics, colored by unconscious ideas about such archetypal maternal attributes as upbringing, fertility, and dependence. Further, Jung suggested that archetypal images and ideas are often reflected in dreams, and also often found in culture in the form of symbols used in painting, literature, religion. In particular, he emphasized that the symbols characteristic of different cultures, often reveal a striking similarity, because they go back to archetypes common to all mankind. For example, in many cultures he came across mandala images, which are symbolic embodiments of the unity and integrity of the “I”. Jung believed that understanding the archetypal symbols helped him in the analysis of a patient's dreams. The number of archetypes in the collective unconscious can be unlimited. However, special attention in Jung's theoretical system is given to the person, anime and animus, shadow and self. Persona (from the Latin word “persona”, meaning “mask”) is our public face, that is, how we manifest ourselves in relationships with other people. The persona refers to the many roles that we play in accordance with social requirements. In Jung's understanding, a persona serves the purpose of impressing others, or hiding one's true identity from others. The persona as an archetype is necessary for us to get along with other people in everyday life. However, Jung warned that if this archetype becomes of great importance, then the person can become shallow, superficial, reduced to a single role, and alienated from true emotional experience. In contrast to the role that the person plays in our adaptation to the world around us, the shadow archetype represents the repressed dark, evil and animal side of the person. The shadow contains our socially unacceptable sexual and aggressive impulses, immoral thoughts and passions. But the shadow has positive sides. Jung viewed the shadow as a source of vitality, spontaneity and creativity in the life of the individual. According to Jung, the function of this is to channel the energy of the shadow in the right direction, to curb the evil side of our nature to such an extent that we can live in harmony with others, but at the same time openly express our impulses and enjoy a healthy and creative life. Anima and Animus The anima and animus archetypes express Jung's recognition of the innate androgynous nature of humans. The anima is the inner image of the woman in the man, his unconscious feminine side; while the animus is the inner image of the man in the woman, her unconscious masculine side. These archetypes are based, at least in part, on the biological fact that both men and women produce both male and female hormones. This archetype, according to Jung, evolved over many centuries in the collective unconscious as a result of experience of interaction with the opposite sex. Many men have been "feminized" to some extent as a result of years of living together with women, but for women the opposite is true. Jung insisted that the anima and animus, like all other archetypes, must be expressed harmoniously, without disturbing the overall balance, so that the development of the personality in the direction of self-realization is not hampered. In other words, a man must express his feminine qualities along with his masculine ones, and a woman must show her masculine qualities as well as her feminine ones. If these necessary attributes remain undeveloped, the result will be one-sided growth and functioning of the personality. The self is the most important archetype in Jung's theory. The self is the core of the personality around which all other elements are organized. When the integration of all aspects of the soul is achieved, a person feels unity, harmony and integrity. Thus, in Jung's understanding, the development of the self is the main goal of human life. The main symbol of the archetype of the self is the mandala and its many varieties (abstract circle, saint's halo, rose window). According to Jung, the integrity and unity of the "I", symbolically expressed in the completeness of figures, such as a mandala, can be found in dreams, fantasies, myths, in religious and mystical experience. Jung believed that religion is a great force that contributes to the human desire for wholeness and completeness. At the same time, the harmonization of all parts of the soul is a complex process. The true balance of personality structures, as he believed, is impossible to achieve, at least, this can be achieved no earlier than middle age. Moreover, the archetype of the Self is not realized until there is an integration and harmony of all aspects of the soul, conscious and unconscious. Therefore, the achievement of a mature "I" requires constancy, perseverance, intelligence and a lot of life experience. I propose to talk about what personality archetypes are and why it is important to have an idea about them. I'll start with two stories. At first glance, they are similar: their heroines managed to cope with conflicts that lasted several years. But the fact is that in these situations, directly opposite strategies led to success! Case One: The Lover ArchetypeThe woman works as an accountant. She is not the only specialist in her organization - there is a whole accounting department there. And this accounting department has, so to speak, an "existential enemy" in the person of one of the state funds. For some unknown reason, every contact of accountants with the fund ends with the notorious exit from the comfort zone. Necessarily nerves, conflict, negative emotions, overcoming. During the diagnosis, I revealed that a woman had an unmanifested Archetype Lover. Here it is necessary to clarify: I deal with career guidance for adults, for which I use the concept of the archetypes of the American Carol Pearson. In her interpretation, the presence of the Lover archetype means that a person, among other things, has the potential of a diplomat, a peacemaker. Or, to put it in a fashionable way, a mediator, facilitator, etc. What does it mean if the archetype is in an unmanifested form? This means that the client is not aware of some features of his behavior. This means that they are entirely conditioned by the area of the unconscious. If you demonstrate to a person some patterns in a number of his actions, then the first reaction will be surprise: “Wow, how I didn’t notice this before!” Patterns of behavior can fit into patterns. The Lover archetype is one of them. Having realized their patterns, the client then begins to think about how to apply them to their own benefit. This was exactly the homework that the client received from me. In the next two weeks after the diagnosis, as an experiment, she had to consciously apply the identified pattern in some situations. And the woman chose the situation with the state fund for the experiment. How it was? Subsequently, the client said that she set herself up for the fact that her next trip to the fund would take place quietly and peacefully. And so it happened. For the first time in years, everything went smoothly. She was able to submit reports right away, among the employees of the fund there was even a nice girl who helped her correct some mistake on the go. The woman was in shock. I told my colleagues and they said it was just a fluke.
I am sure that there will be people who will explain the ending of the story not by the fact that the client has the abilities of a diplomat, but only by the expectation effect (the Rosenthal effect). Like, once a woman tuned in to a positive result, then she got it. In fact, the creator of the theory of archetypes, Carl Gustav Jung, studied the coincidences between mental and physical long before Robert Rosenthal. He even had the curious concept of synchronicity about it. But, delving into it, we will go far to the side. To show that not everything can be attributed to the expectation effect, it is more appropriate to tell the second case. Case Two: The Rebel ArchetypeIn the second case there was a conflict with the father. He left the family when the client was still a teenager. After more than 15 years, relations with him remained extremely difficult. On diagnostics, the archetype Rebel was revealed in a woman. His recipe for success is the opposite of Lover. If the philosophy of the cat Leopold is close to the template of the Lover ("Guys, let's live together!"), then the Rebel prefers to go ahead, other people's feelings do not bother him. It is interesting that immediately seven manifestations of the Rebel declared themselves the next day after the diagnosis. What happened next was not an experiment, everything happened spontaneously. So, a month or two later, the client has a happy event: she gets married. Why not use this as an excuse to reconcile with your father? He was invited to the wedding. As you can imagine, there were more than positive expectations. Contrary to Rosenthal, they did not help at all: the father promised to come, but deceived. The trick of the parent turned into a scandal throughout Ivanovo, which the client rolled up to her father on Skype. Our heroine did not want a scandal, but she could not restrain herself. It was such a quarrel, after which people break off relations forever.
Surprisingly, relations with his father after the scandal ... improved. The parent suddenly imbued with respect for his daughter, even began to consult with her on professional issues - which was simply impossible to imagine before. Again the question is: how to explain what happened? The answer seems to be that the ending was dictated by the situation. Like, one person should be approached with a whip, and another with a carrot. However, such reasoning, in an attempt to explain something through external factors, paradoxically pours water precisely on the mill of the theory of archetypes. Personality and patterns Judge for yourself. Here are two statements:
Both of these statements are actually about the same thing. The fact that a person's life is influenced by some external force in relation to him, which should be taken into account, adjusted to it. Which limits thereby the subjectivity of a person. Ancient people called this force gods. And Jung called them… archetypes. How did he explain it? Through the concept of synchronicity, which I have already mentioned. This concept goes far beyond psychology, so this is not the place or time to discuss it. Let's fix the main thing for now. According to Jung, people are different. The reason why people are different is because of the existence of archetypes. Being different, people can achieve equally successful results using different methods. There are many examples of this, including classic ones.
In Kazan, two advanced weavers, Shakirova and Lavrentiev, worked at the flax mill. Shakirova had a proactive approach to the workflow: she believed that any adverse situations should be warned in advance. And Lavrentyeva professed a reactive method: she did not engage in any prevention, but if something went wrong, she quickly reacted to the problem. At the same time, both were equally successful, photos of both hung on the honor roll. Forcing both to change approaches to the organization of work was completely useless. Observing the weavers, the future coryphaeus of Soviet psychology Yevgeny Klimov created the concept of "individual style of activity", on which he defended his thesis in 1959. The essence of the concept is that people are different. This discovery was made independently of Jung. It would seem that now I am trying to prove the obvious. Well, it's obvious that people are different? Absolutely not. Klimov's idea of individual styles has caught on in high-stakes sports, where big stakes are at stake. But it has not yet reached the mass market. Mass vocational training in the world is still built on the fact that people are the same. That there are universal for all effective methods performing some work. That you can write a book with universal recipes for how to become a millionaire, and everyone can get rich according to this template (the notorious Napoleon Hill was fond of this illusion).
In the 1920s and 1930s, in the Soviet Union, everyone was forced to move a saw and swing a sledgehammer in the same rhythm - this is the work of Alexei Gastev from the All-Union Central Council of Trade Unions. Now they say that Gastev's legacy needs to be updated. That is, there has been no significant progress in understanding that people are different. In fact, it is important to remember that if you want to be successful, you need to look for those patterns that fit your psychological features. Of course, 7 billion templates for the number of people living on Earth cannot be created. But to form 5–15 templates that more or less take into account individuality is an absolutely real thing. Psychotypes vs archetypes The astute reader will say, “Wait! Now you are talking about psychological types! What then are the archetypes here? I answer: psychological types correlate with archetypes, as form and content. Jung was an admirer of the philosophy of Immanuel Kant. The latter believed that there are unknowable "things in themselves" (noumena), which manifest themselves through the so-called phenomena. Here the archetype is the "thing in itself" and the psychological type is the phenomenon. If you follow how Jung came up with the famous pair of psychological types "extroverts / introverts", it is striking that it is based on the opposition archetypes Persona and Shadow. The 16 psychological types of the famous MBTI questionnaire are combinations of the constituent parts of the archetype, which Jung called Quaternary (Quaternity). Over time, when James Hillman called for the opposition of archetypes and archetypal images to be abandoned, a number of Jungians began to confuse archetypes with psychological types. But initially it was conceived precisely as content (noumenon) and form (phenomenon). The following question logically follows from this: why fill your head with archetypes if there are psychotypes? I confirm: if your life is stable, there are no changes in the psychotype, then filling your head with archetypes is completely unnecessary!
However, there is one unpleasant news: over time, your psychotype changes. This news brings a lot of negative feelings. After all, you have probably already studied yourself well, got used to your character, adapted to the pattern of behavior. And suddenly it all stops working. Proven over the years, proven tools are useless. What's happening? You do not understand. You start to panic. To understand what is happening and why, it is necessary to understand not the form, but the content. Not in the classification of psychotypes, but in general in the essence of the phenomenon. Therefore, in this case, it is no longer possible to do without the doctrine of archetypes. What is the role of the archetype in this process? How does this affect your life? How often does this happen? I will answer these questions another time (). Editorial To understand the teachings of Carl Jung, you need to read it! One of his most famous works is "Essays on the Psychology of the Unconscious". We read it for you and highlighted the key ideas: . Socionics as an independent system of personality typology has grown on the basis of Jung's teachings. The typist talks about the basics of socionics Nadezhda Dubonosova: . For several decades of its existence, socionics has managed to evolve noticeably. You can read about the latest trends in this direction in the book by Timur Protsky "Modern Socionics": . Understanding that we are different is one thing. It is quite another to understand how these differences affect our communication. Rhetoric teacher and consultant in the field of psychology of communication and public speaking Irina Mukhitdinova explains how psychological characteristics are manifested in communication: . |
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