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The archetypes are a source of transcendent meaning because they integrate individual lives into the greater patterns of humanity and the universe; the archetypes give transpersonal meaning and significance to situations and relationships in human life.
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The stimuli which produce instinctive behaviour are selected from a wide field by an innate perceptual system and the behaviour is 'released'. Fordham drew a parallel between some of Lorenz's ethological observations on the hierarchical behaviour of wolves and the functioning of archetypes in infancy. Stevens suggests that ethology and analytical psychology are both disciplines trying to comprehend universal phenomena. Ethology shows us that each species is equipped with unique behavioural capacities that are adapted to its environment and 'even allowing for our greater adaptive flexibility, we are no exception.

Archetypes are the neuropsychic centres responsible for co-ordinating the behavioural and psychic repertoire of our species'. Following Bowlby, Stevens points out that genetically programmed behaviour is taking place in the psychological relationship between mother and newborn. The baby's helplessness, its immense repertoire of sign stimuli and approach behaviour, triggers a maternal response.

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And the smell, sound and shape of mother triggers, for instance, a feeding response. Stevens suggests that DNA itself can be inspected for the location and transmission of archetypes.

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As they are co-terminous with natural life they should be expected wherever life is found. He suggests that DNA is the replicable archetype of the species. Stein points out that all the various terms used to delineate the messengers — 'templates, genes, enzymes, hormones, catalysts, pheromones, social hormones' — are concepts similar to archetypes.

He mentions archetypal figures which represent messengers such as Hermes, Prometheus or Christ. Continuing to base his arguments on a consideration of biological defence systems he says that it must operate in a whole range of specific circumstances, its agents must be able to go everywhere, the distribution of the agents must not upset the somatic status quo, and, in predisposed persons, the agents will attack the self. Melanie Klein : Melanie Klein's idea of unconscious phantasy is closely related to Jung's archetype, as both are composed of image and affect and are a priori patternings of psyche whose contents are built from experience.

Jacques Lacan : Lacan went beyond the proposition that the unconscious is a structure that lies beneath the conscious world; the unconscious itself is structured, like a language. This would suggest parallels with Jung. Further, Lacan's Symbolic and Imaginary orders may be aligned with Jung's archetypal theory and personal unconscious respectively.

The Symbolic order patterns the contents of the Imaginary in the same way that archetypal structures predispose humans towards certain sorts of experience. If we take the example of parents, archetypal structures and the Symbolic order predispose our recognition of, and relation to them.

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Lacan posited that the unconscious is organised in an intricate network governed by association, above all 'metaphoric associations'. The existence of the network is shown by analysis of the unconscious products: dreams, symptoms, and so on. Wilfred Bion : According to Bion, thoughts precede a thinking capacity. Thoughts in a small infant are indistinguishable from sensory data or unorganised emotion. Bion uses the term proto-thoughts for these early phenomena. Because of their connection to sensory data, proto-thoughts are concrete and self-contained thoughts-in-themselves , not yet capable of symbolic representations or object relations.

The thoughts then function as preconceptions — predisposing psychosomatic entities similar to archetypes. Support for this connection comes from the Kleinian analyst Money-Kyrle's observation that Bion's notion of preconceptions is the direct descendant of Plato's Ideas. Sigmund Freud : In the Introductory Lectures on Psychoanalysis Freud wrote: "There can be no doubt that the source [of the fantasies] lie in the instincts; but it still has to be explained why the same fantasies with the same content are created on every occasion.

I am prepared with an answer that I know will seem daring to you. I believe that His suggestion that primal fantasies are a residue of specific memories of prehistoric experiences have been construed as being aligned with the idea of archetypes. Laplanehe and Pontalis point out that all the so-called primal fantasies relate to the origins and that "like collective myths they claim to provide a representation of and a 'solution' to whatever constitutes an enigma for the child". Robert Langs : More recently, adaptive psychotherapist and psychoanalyst Robert Langs has used archetypal theory as a way of understanding the functioning of what he calls the "deep unconscious system".

Like Jung, Langs thinks of archetypes as species-wide, deep unconscious factors. Rossi suggests that the function and characteristic between left and right cerebral hemispheres may enable us to locate the archetypes in the right cerebral hemisphere. He cites research indicating that left hemispherical functioning is primarily verbal and associational, and that of the right primarily visuospatial and apperceptive.

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Thus the left hemisphere is equipped as a critical, analytical, information processor while the right hemisphere operates in a 'gestalt' mode. This means that the right hemisphere is better at getting a picture of a whole from a fragment, is better at working with confused material, is more irrational than the left, and more closely connected to bodily processes. Once expressed in the form of words, concepts and language of the ego's left hemispheric realm, however, they become only representations that 'take their colour' from the individual consciousness.

Inner figures such as shadow, anima and animus would be archetypal processes having source in the right hemisphere. Henry alluded to Maclean's model of the tripartite brain suggesting that the reptilian brain is an older part of the brain and may contain not only drives but archetypal structures as well. The suggestion is that there was a time when emotional behaviour and cognition were less developed and the older brain predominated.

There is an obvious parallel with Jung's idea of the archetypes 'crystallising out' over time. Archetypal literary criticism argues that archetypes determine the form and function of literary works, and therefore, that a text's meaning is shaped by cultural and psychological myths. Archetypes are the unknowable basic forms personified or concretized in recurring images, symbols, or patterns which may include motifs such as the quest or the heavenly ascent, recognizable character types such as the trickster or the hero, symbols such as the apple or snake, or images such as crucifixion as in King Kong, or Bride of Frankenstein are all already laden with meaning when employed in a particular work.

Archetypal psychology was developed by James Hillman in the second half of the 20th century. Hillman trained at the Jung Institute and was its Director after graduation. Archetypal psychology is in the Jungian tradition and most directly related to analytical psychology and psychodynamic theory, yet departs radically. Archetypal psychology relativizes and deliteralizes the ego and focuses on the psyche, or soul , itself and the archai , the deepest patterns of psychic functioning, "the fundamental fantasies that animate all life".

The ego is but one psychological fantasy within an assemblage of fantasies. The main influence on the development of archetypal psychology is Jung's analytical psychology. It is strongly influenced by Classical Greek , Renaissance , and Romantic ideas and thought. Influential artists, poets, philosophers, alchemists, and psychologists include: Nietzsche, Henry Corbin, Keats, Shelley, Petrarch, and Paracelsus.

Though all different in their theories and psychologies, they appear to be unified by their common concern for the psyche — the soul. Many archetypes have been used in treatment of psychological illnesses. Jung's first research was done with schizophrenics. A current example is teaching young men or boys archetypes through using picture books to help with the development. With the list of archetypes being endless the healing possibilities are vast.

From Karma to Grace: Moving Beyond the 4 Archetypes of Survival | The Chopra Center

Archetypal pedagogy was developed by Clifford Mayes. Mayes' work also aims at promoting what he calls archetypal reflectivity in teachers; this is a means of encouraging teachers to examine and work with psychodynamic issues, images, and assumptions as those factors affect their pedagogical practices. Archetypes abound in contemporary films and literature as they have in creative works of the past, being unconscious projections of the collective unconscious that serve to embody central societal and developmental struggles in a media that entertain as well as instruct.

Films are a contemporary form of mythmaking, reflecting our response to ourselves and the mysteries and wonders of our existence. A contemporary definition is given by O'Brien as follows: "Archetypes are universal organizing themes or patterns that appear regardless of space, time, or person. Appearing in all existential realms and at all levels of systematic recursion, they are organized as themes in the unus mundus, which Jung Vol. Mysterium coniunctionis. Contemporary cinema is a rich source of archetypal images, most commonly evidenced for instance in the hero archetype: the one who saves the day and is young and inexperienced, like Luke Skywalker in Star Wars , or older and cynical, like Rick Blaine in Casablanca.

The mentor archetype is a common character in all types of films. They can appear and disappear as needed, usually helping the hero in the beginning, and then letting them do the hard part on their own. The mentor helps train, prepare, encourage and guide the hero. They are obvious in some films: Mr. The Shadow, one's darker side, is often associated with the villain of numerous films and books, but can be internal as in Dr.

Jekyll and Mr. The shapeshifter is the person who misleads the hero, or who changes frequently and can be depicted quite literally, e.

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The T robot in Terminator 2: Judgment Day. The Trickster creates disruptions of the status quo, may be childlike, and helps us see the absurdity in situations, provides comic relief, etc. For generations, we've asked ourselves the most thought-provoking yet enthralling question - "Who am I? No longer do we have to wonder about the infinite possibile answers to that single, burning question.

Individuation is the path that will take you down the road of discovering your true, inner self. Rid of all that is irrelevant to reveal the core of your uniqueness. Learn more about the individuation process on this page. Discover which of the 12 archetypes most resembles your personality, and begin receiving valuable insights into your true identity! It's time you found out who you truly are, based on the sacred psychological process of jungian archetypes.

What Are Archetypes? It all begins with a few simple questions that you'll find in our jungian archetypes quiz. Get ready to begin your journey of self discovery, abundance, and wisdom. What Is My Archetype Quiz. Discover Your Archetype Receive constant and life-changing content, wisdom and insights that will help you to holistically understand who you are, and who you have the potential to become.

Master Your Identity Our archetype quiz will reveal the secret techniques adopted by some of the greatest and most successful minds of the world, and how they discovered their true selves to maximize their potential. Individuation Ever wondered why certain individuals just seem to be happier, luckier, and have more abundance than others? It can exist as a cultural pattern as well, passed on from one generation to the next through stories and art.

Further into the future we could envisage, with the growth of genetic engineering, a unicorn might also able to exist as an independent animal through our manipulation of DNA. At that stage the unicorn as an archetype would be expressed not only in the human imagination and culture but biologically as well and would evolve independently of us. All this is to say that humans are now a major force in creating and expressing archetypal patterns.

In the Anthropocene age in which we live, our lives are just as influenced by the products of our culture as by nature. Here it is obvious that we need a new way of talking about what it means to exist — a new ontology.