Carl Jung and the Theory of Archetypes Essay

CARL JUNG AND THE THEORY OF ARCHETYPES Background Carl Gustav Jung was born July 26, 1875, in the sm on the whole Swiss colony of Kessewil He was surrounded by a fairly well amend ex hunted family, including quite a few clergymen and or so eccentrics as well. Jungs father started Carl on Latin when he was six years senior, beginning a abundant interest in language and literature especially antiquated literature. Be spatial relations most modern western European languages, Jung could read some(prenominal) ancient ones, including Sanskrit, the language of the original Hindu holy books.Carl was a quite solitary adolescent, who didnt c be much for school, and especially couldnt dish turn out competition. He went to boarding school in Basel, Switzerland, w sit he found him ego the reject of a lot of jealous harassment. He began to use sickness as an excuse, developing an embarrassing tendency to faint under pressure. Although his first vocation choice was archeology, he wen t on to study medicinehe settled on psychiatry as his career. Carl Jung was to make the exploration of this inner stead his lifes work.He went equipped with an apparently inexhaustible friendship of mythology, religion, and philosophy. He had, in addition, a capacity for really lucid stargaze and occasional stacks. In the fall of 1913, he had a vision of a monstrous flood engulfing most of Europe and lapping at the mountains of his native Australian Switzerland. He saw thousands of pack drowning and civilization crumbling. Then, the waters turned into blood. This vision was followed, in the next few weeks, by fancys of eternal winters and rivers of blood. He was scared that he was becoming psychotic. But on August 1 of that year, cosmea War I began.Jung felt that there had been a connection, somehow, between himself as an individual and charity in general that could not be explained away. From and so until 1928, he was to go through a rather painful unconscious mind process of self-exploration that formed the basis of all of his later theorizing. He carefully record his dreams, fantasies, and visions, and drew, painted, and sculpted them as well. He found that his experiences tended to form themselves into individuals, beginning with a wise white-haired man and his companion, a runty girl. The wise old man evolved, oer a number of dreams, into a sort of unearthly guru.The little girl became anima, the feminine soul, who served as his main medium of converse with the deeper positions of his unconscious. A leathery brown overlook would show up guarding the transfix to the unconscious. He was the touch, a primitive companion for Jungs ego. Jung dreamt that he and the dwarf killed a beautiful blond youth For Jung, this represent a pattern about the dangers of the worship of glory and heroism which would soon cause so much sorrow all over Europe Jung dreamt a long deal about the dead, the land of the dead, and the rising of the dead.Thes e represented the unconsciousa new corporal unconscious of humanity itself, an unconscious that could contain all the dead, not just our personal ghosts. Jung began to see the mentally ill as people who are haunted by these ghosts, in an age where no-one is supposed(p) to even consider in them. If we could only recapture our mythologies, we would understand these ghosts, wrench comfortable with the dead, and heal our mental illnesses. Critics have suggested that Jung was, precise simply, ill himself when all this happened.But Jung felt that, if you want to understand the jungle, you rumpt be content just to sail cover and forth near the shore. Youve got to wreak into it, no matter how strange and frightening it might depend. But wherefore Jung adds the part of the psyche that makes his theory stand out from all others the embodied unconscious. You could call it your psychic inheritance. It is the reservoir of our experiences as a species, a kindly of knowledge we are all b orn with. And yet we potty never be directly conscious of it.It influences all of our experiences and behaviors, most especially the steamy ones, however we only know about it indirectly, by looking at those influences. in that location are some experiences that show the effects of the collective unconscious more clearly than others The experiences of love at first sight, of deja vu (the feeling that youve been here before), and the immediate recognition of certain symbols and the meanings of certain myths, could all be unsounded as the sudden conjunction of our outer naive realism and the inner reality of the collective unconscious.Grander examples are the creative experiences shared by artists and musicians all over the world and in all periods, or the spiritual experiences of mystics of all religions, or the parallels in dreams, fantasies, mythologies, fairy tales, and literature. A nice example that has been greatly discussed latterly is the near-death experience. It see ms that many people, of many different cultural backgrounds, find that they have very similar recollections when they are brought back from a close encounter with death.They pronounce of leaving their bodies, seeing their bodies and the events surrounding them clearly, of being pulled through a long tunnel towards a bright infirm, of seeing deceased relatives or phantasmal figures waiting for them, and of their disappointment at having to leave this happy scene to pass off to their bodies. peradventure we are all built to experience death in this fashion.Archetypes The contents of the collective unconscious are called cowcatchers. Jung as well called them dominants, imagos, mytho logical or primordial images, and a few other names, but ensamples seems to have win out over these. An type is an unlearned tendency to experience things in a certain way.The bring forth archetype The mother archetype is a itemly good example. All of our ancestors had mothers. We have evolv ed in an environment that take on a mother or mother-substitute. We would never have survived without our connection with a nurturing-one during our times as helpless infants. It stands to reason that we are built in a way that reflects that evolutionary environment We come into this world take to want mother, to seek her, to recognize her, to deal with her. So the mother archetype is our built-in ability to recognize a certain relationship, that of mothering. Jung says that this is rather abstract, and we are likely to project the archetype out into the world and onto a particular person, usually our own mothers. Even when an archetype doesnt have a particular real person available, we tend to personify the archetype, that is, turn it into a mythological apologue-book character. This character symbolizes the archetype. The mother archetype is symbolized by the primordial mother or earth mother of mythology, by Eve and Mary in western traditions, and by less personal symbols such as the church, the nation, a forest, or the ocean.According to Jung, someone whose own mother failed to satisfy the demands of the archetype whitethorn well be one that spends his or her life quest comfort in the church, or in identification with the motherland, or in meditating upon the figure of Mary, or in a life at sea. The shadow Sex and the life instincts in general are, of course, represented somewhere in Jungs system. They are a part of an archetype called the shadow. It derives from our prehuman, beast past, when our concerns were especial(a) to survival and reproduction, and when we werent self-conscious.It is the dark side of the ego, and the evil that we are overt of is oft stored there. Actually, the shadow is amoral neither good nor bad, just like living organisms. An animal is capable of tender care for its young and vicious killing for food, but it doesnt choose to do either. It just does what it does. It is innocent. But from our human perspective, the animal world looks rather brutal, inhuman, so the shadow becomes something of a garbage can for the parts of ourselves that we cant quite admit to. Symbols of the shadow include the snake (as in the garden of Eden), the dragon, monsters, and demons.It often guards the entrance to a counteract or a pool of water, which is the collective unconscious. Next time you dream about grapnel with the devil, it may only be yourself you are wrestling with The persona The persona represents your public image. The word is, obviously, related to the word person and record, and comes from a Latin word for mask. So the persona is the mask you frame up on before you show yourself to the outside world. Although it begins as an archetype, by the time we are finished realizing it, it is the part of us most distant from the collective unconscious.At its best, it is just the good impression we all wish to present as we fill the roles society requires of us. But, of course, it can also be the inconclu sive impression we use to manipulate peoples opinions and behaviors. And, at its worst, it can be mistaken, even by ourselves, for our true nature Sometimes we believe we really are what we pretend to be Anima and animus The anima is the female brass present in the collective unconscious of men, and the animus is the male aspect present in the collective unconscious of women. Together, they are refered to as syzygy.The anima may be personified as a young girl, very spontaneous and intuitive, or as a witch, or as the earth mother. It is likely to be associated with deep emotionality and the force of life itself. The animus may be personified as a wise old man, a sorcerer, or often a number of males, and tends to be logical, often rationa be givenic, even argumentative other archetypes Jung said that there is no fixed number of archetypes which we could simply list and memorize. They overlap and easily melt into each other as needed, and their logic is not the usual kind.But here ar e some he mentions Besides mother, their are other family archetypes. Obviously, there is father, who is often symbolized by a guide or an authority figure. There is also the archetype family, which represents the supposition of blood relationship and ties that run deeper than those based on conscious reasons. There is also the child, represented in mythology and art by children, infants most especially, as well as other small creatures. The Christ child renowned at Christmas is a manifestation of the child archetype, and represents the future, becoming, rebirth, and salvation.Curiously, Christmas falls during the winter solstice, which in northern primitive cultures also represents the future and rebirth. People used to light bonfires and perform ceremonies to encourage the suns return to them. The child archetype often blends with other archetypes to form the child-god, or the child-hero. Many archetypes are story characters. The hero is one of the main onesBasically, he represe nts the ego we do tend to identify with the hero of the story and is often engaged in engagement the shadow, in the form of dragons and other monsters.The hero is, however, often dumb as a post. He is, after all, ignorant of the ways of the collective unconscious. Luke Skywalker, in the Star Wars films, is the perfect example of a hero. The hero is often out to rescue the maiden. She represents purity, innocence, and, in all likelihood, naivete. In the beginning of the Star Wars story, Princess Leia is the maiden. But, as the story progresses, she becomes the anima, discovering the powers of the force the collective unconscious and becoming an equal pardner with Luke, who turns out to be her brother.The hero is guided by the wise old man. He is a form of the animus, and reveals to the hero the nature of the collective unconscious. In Star Wars, he is played by Obi Wan Kenobi and, later, Yoda. signalize that they teach Luke about the force and, as Luke matures, they die and be come a part of him. You might be curious as to the archetype represented by Darth Vader, the dark father. He is the shadow and the master of the dark side of the force. He also turns out to be Luke and Leias father. When he dies, he becomes one of the wise old men.There is also an animal archetype, representing humanitys relationships with the animal world. The heros faithful horse would be an example. Snakes are often symbolic of the animal archetype, and are thought to be particularly wise. Animals, after all, are more in touch with their natures than we are. Perhaps loyal little robots and reliable old spaceships the Falcon are also symbols of animal. And there is the trickster, often represented by a clown or a magician. The tricksters role is to hamper the heros progress and to generally make trouble.In Norse mythology, many of the gods adventures set out in some trick or another played on their majesties by the half-god Loki. There are other archetypes that are a little mor e difficult to talk about. One is the original man, represented in western religion by Adam. Another is the God archetype, representing our need to gripe the universe, to give a meaning to all that happens, to see it all as having some purpose and direction. The hermaphrodite, both male and female, represents the union of opposites, an important mood in Jungs theory. In some religious art, Jesus is presented as a rather feminine man.Likewise, in China, the character Kuan Yin began as a male saint (the bodhisattva Avalokiteshwara), but was portrayed in such a feminine manner that he is more often thought of as the female goddess of compassion The most important archetype of all is the self. The self is the ultimate unity of the personality and is symbolized by the circle, the cross, and the mandala figures that Jung was fond of painting. A mandala is a drawing that is used in meditation because it tends to draw your focus back to the center, and it can be as simple as a nonreprese ntational figure or as complicated as a dye glass window.The personifications that best represent self are Christ and Buddha, both people who many believe achieved perfection. But Jung felt that perfection of the personality is only truly achieved in death. The archetypes, at first glance, might seem to be Jungs strangest idea. And yet they have proven to be very useful in the analysis of myths, fairy tales, literature in general, esthetic symbolism, and religious exposition. They apparently capture some of the basic units of our selfexpression. Many people have suggested that there are only so many stories and characters in the world, and we just keep on rearranging the details.This suggests that the archetypes actually do refer to some deep structures of the human mind. After all, from the physiological perspective, we come into his world with a certain structure We see in a certain way, detect in a certain way, process information in a certain way, behave in a certain way, bec ause our neurons and glands and muscles are merged in a certain way. At least one cognitive psychologist has suggested looking for the structures that correspond to Jungs archetypes Adapted from Carl Jung. Copyright 1997, C. George Boeree http//www. ship. edu/cgboeree/jung. html