What is an archetype in psychology and familiarity with Jung’s prototypes. Introduction to the General Theory of Archetypes

Freud's works, despite their controversial nature, aroused the desire of a group of leading scientists of the time to work with him in Vienna. Some of these scientists eventually moved away from psychoanalysis to seek new approaches to understanding humans. Carl Gustav Jung was the most prominent of the defectors from Freud's camp.

Like Freud, C. Jung devoted himself to teaching the dynamic unconscious drives on human behavior and experience. However, unlike the first, Jung argued that the content of the unconscious is something more than repressed sexual and aggressive impulses. According to Jung's theory of personality, known as analytical psychology, individuals are motivated by intrapsychic forces and images whose origins go back deep into the history of evolution. This innate unconscious contains deep-rooted spiritual material that explains the inherent desire of all humanity for creative self-expression and physical perfection.

Another source of disagreement between Freud and Jung is the view of sexuality as the predominant force in the personality structure. Freud interpreted libido primarily as sexual energy, while Jung saw it as a diffuse creative life force that manifests itself in a variety of ways, such as in religion or the desire for power. That is, in Jung's understanding, libidinal energy is concentrated in various needs - biological or spiritual - as they arise.

Jung argued that soul(a term similar to personality in Jung's theory) consists of three separate but interacting structures: the ego, the personal unconscious, and the collective unconscious.

Ego

Ego is the center of the sphere of consciousness. It is a component of the psyche, which includes all those thoughts, feelings, memories and sensations through which we feel our integrity, constancy and perceive ourselves as people. This forms the basis of our self-awareness, and thanks to it we are able to see the results of our ordinary conscious activities.

Personal unconscious

Personal unconscious contains conflicts and memories that were once conscious, but are now suppressed or forgotten. It also includes those sensory impressions that are not bright enough to be noted in consciousness. Thus, Jung's concept of the personal unconscious is somewhat similar to Freud's. However, Jung went further than Freud, emphasizing that the personal unconscious contains complexes, or a collection of emotionally charged thoughts, feelings and memories brought by an individual from his past personal experience or from ancestral, hereditary experience. According to Jung's ideas, these complexes, arranged around the most common themes, can have a fairly strong influence on the behavior of an individual. For example, a person with a power complex may expend a significant amount of mental energy on activities directly or symbolically related to the theme of power. The same can be true of a person who is under the strong influence of his mother, father, or under the power of money, sex or some other kind of complex. Once formed, the complex begins to influence a person’s behavior and attitude. Jung argued that the material of each of us’s personal unconscious is unique and, as a rule, accessible to awareness. As a result, the components of the complex or even the entire complex can become conscious and have an excessively strong influence on the life of the individual.

Collective unconscious

And finally, Jung suggested the existence of a deeper layer in the personality structure, which he called collective unconscious. The collective unconscious is a repository of latent memory traces of humanity and even of our anthropoid ancestors. It reflects thoughts and feelings common to all human beings and resulting from our common emotional past. As Jung himself said, “the collective unconscious contains the entire spiritual heritage of human evolution, reborn in the structure of the brain of each individual.” Thus, the content of the collective unconscious is formed due to heredity and is the same for all humanity. It is important to note that the concept of the collective unconscious was the main reason for the divergence between Jung and Freud.

Archetypes

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 certain way. In reality, these are not memories or images as such, but rather predisposing factors under the influence of which people implement universal patterns of perception, thinking and action in their behavior in response to any object or event. What is innate here is the tendency to respond emotionally, cognitively, and behaviorally to specific situations—for example, an unexpected encounter with a parent, 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.

Jung believed that each archetype is associated with a tendency to express a certain type of feeling and thought in relation to a corresponding object or situation. For example, a child's perception of his mother contains aspects of her actual characteristics, colored by unconscious ideas about such archetypal maternal attributes as nurture, fertility and dependence.

Further, Jung suggested that archetypal images and ideas are often reflected in dreams, and are also often found in culture in the form of symbols used in painting, literature, and religion. In particular, he emphasized that symbols characteristic of different cultures often show striking similarities because they go back to archetypes common to all humanity. For example, in many cultures he encountered images mandalas, which are symbolic embodiments of the unity and integrity of the “I”. Jung believed that understanding archetypal symbols helped him in analyzing 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 persona, anime and animus, shadow and self.

A person

A person(from the Latin word “persona,” meaning “mask”) is our public face, that is, how we show ourselves in relationships with other people. Persona denotes many roles that we play in accordance with social requirements. In Jung's understanding, a persona serves the purpose of impressing others or concealing 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 important, the person can become shallow, superficial, reduced to a role, and alienated from true emotional experience.

Shadow

In contrast to the role played in our adaptation to the world around us by the persona, the archetype shadow represents the repressed dark, evil and animal side of the personality. The shadow contains our socially unacceptable sexual and aggressive impulses, immoral thoughts and passions. But the shadow also has its positive sides. Jung viewed the shadow as the source of vitality, spontaneity and creativity in an individual's life. According to Jung, the function of this is to channel the energy of the shadow, to curb the harmful 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 people. Anima represents the internal image of a woman in a man, his unconscious feminine side; while animus- the internal image of a man in a woman, her unconscious masculine side. These archetypes are based, at least in part, on the biological fact that both male and female hormones are produced in the bodies of men and women. This archetype, Jung believed, had evolved over many centuries in the collective unconscious as a result of experiences with the opposite sex. Many men have been “feminized” to some degree by years of marriage to women, but the opposite is true for women. Jung insisted that anima and animus, like all other archetypes, must be expressed harmoniously, without disturbing the overall balance, so that the development of the individual 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 express 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.

Self

Self- the most important archetype in Jung's theory. The self is the core of personality around which all other elements are organized.

When integration of all aspects of the soul is achieved, a person experiences unity, harmony and wholeness. 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, halo of a saint, 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, religious and mystical experiences. Jung believed that religion is a great force that promotes man's desire for wholeness and completeness. At the same time, harmonizing all parts of the soul is a complex process. True balance of personal 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 integration and harmony of all aspects of the soul, conscious and unconscious. Therefore, achieving a mature “I” requires consistency, perseverance, intelligence and a lot of life experience.

Introverts and extroverts

Jung's most famous contribution to psychology is considered to be his description of two main orientations, or attitudes: extraversion and introversion.

According to Jung's theory, both orientations coexist in a person at the same time, but one of them becomes dominant. The extroverted attitude shows the direction of interest in the outside world - other people and objects. An extrovert is mobile, talkative, quickly establishes relationships and attachments; external factors are the driving force for him. An introvert, on the contrary, is immersed in the inner world of his thoughts, feelings and experiences. He is contemplative, reserved, strives for solitude, tends to withdraw from objects, his interest is focused on himself. According to Jung, extroverted and introverted attitudes do not exist in isolation. Usually they are both present and are in opposition to each other: if one appears as a leader, the other acts as an auxiliary. The combination of the leading and auxiliary ego orientation results in individuals whose behavior patterns are defined and predictable.

Soon after Jung formulated the concept of extraversion and introversion, he came to the conclusion that these opposing orientations could not sufficiently explain all the differences in people's attitudes towards the world. Therefore, he expanded his typology to include psychological functions. Four main functions, allocated by him, are thinking, feeling, feeling and intuition.

Thinking and Feeling

Jung classified thinking and feeling as rational functions because they allow us to form judgments about life experience. The thinking type judges the value of certain things using logic and arguments. The function opposite to thinking—feeling—informs us about reality in the language of positive or negative emotions. The feeling type focuses its attention on the emotional side of life experience and judges the value of things in the categories of “good or bad,” “pleasant or unpleasant,” “provoking or boring.” According to Jung, when thinking acts as the leading function, the personality is focused on constructing rational judgments, the purpose of which is to determine whether the experience being evaluated is true or false. And when the leading function is feeling, the personality is focused on making judgments about whether an experience is primarily pleasant or unpleasant.

Feeling and intuition

Jung called the second pair of opposing functions - sensation and intuition - irrational, because they simply passively “grasp”, register events in the external or internal world, without evaluating them or explaining their meaning. Sensation is a direct, non-judgmental, realistic perception of the world. Sensing types are especially perceptive about taste, smell, and other sensations from stimuli in the world around them. In contrast, intuition is characterized by a subliminal and unconscious perception of current experience. The intuitive type relies on premonitions and guesses to grasp the essence of life events. Jung argued that when the leading function is sensation, a person perceives reality in the language of phenomena, as if he were photographing it. On the other hand, when intuition is the leading function, a person reacts to unconscious images, symbols and the hidden meaning of what is experienced.

Every person is endowed with all four psychological functions. However, just as one personality orientation is usually dominant, similarly, only one function of the rational or irrational pair is usually dominant and conscious. Other functions are immersed in the unconscious and play a supporting role in regulating human behavior. Any function can be leading. Accordingly, thinking, feeling, sensing and intuitive types of individuals are observed. According to Jung's theory, an integrated personality uses all opposing functions to cope with life situations.

The two ego orientations and four psychological functions interact to form eight different personality types. For example, an extroverted thinking type focuses on objective, practical facts of the world around them. He usually comes across as a cold and dogmatic person who lives according to set rules.

It is quite possible that the prototype of the extroverted thinking type was S. Freud. The introverted intuitive type, on the contrary, is focused on the reality of their own inner world. This type is usually eccentric and keeps aloof from others. In this case, Jung probably had himself in mind as a prototype.

Unlike Freud, who paid special attention to the early years of life as a decisive stage in the formation of individual behavior patterns, Jung viewed personality development as a dynamic process, as evolution throughout life. He said almost nothing about socialization in childhood and did not share Freud's views that only past events (especially psychosexual conflicts) determine human behavior.

From Jung’s point of view, a person constantly acquires new skills, achieves new goals, and realizes himself more and more fully. He attached great importance to such an individual’s life goal as “gaining selfhood,” which is the result of the desire of all components of the personality for unity. This theme of the desire for integration, harmony and integrity was later repeated in existential and humanistic theories of personality.

According to Jung, ultimate life goal- this is the complete realization of the “I”, that is, the formation of a single, unique and integral individual. The development of each person in this direction is unique, it continues throughout life and includes a process called individuation. Simply put, individuation is a dynamic and evolving process of integration of many opposing intrapersonal forces and tendencies. In its ultimate expression, individuation presupposes the conscious realization by a person of his unique psychic reality, the full development and expression of all elements of personality. The archetype of the self becomes the center of the personality and balances the many opposing qualities that make up the personality as a single master whole. This releases the energy necessary for continued personal growth. The result of individuation, which is very difficult to achieve, Jung called self-realization. He believed that this final stage of personality development is accessible only to capable and highly educated people who have sufficient leisure for this. Because of these limitations, self-realization is not available to the vast majority of people.

Archetypes manifest themselves in us through instincts, type of thinking, reactions, characteristics of perception and values, attitudes and rules by which we build our lives. Each person, consciously or unconsciously, lives his own personal life scenario, which he himself wrote. According to the theory of K.G. Jung, the collective unconscious contains the basic patterns of behavior, which at one time were reflected in ancient Greek myths. This 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, Persona, Shadow, Anima/Animus, Wise Old Man (Magician), Great Mother. But Jung has an idea, expressed by him more than once, that “there are as many archetypes as there are shades of mental experience and as many typical life situations as there are.” Therefore, in his various works there is a fairly large number of different archetypal figures.

The Self is an archetype that leads from 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 of the 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 achieving the Self, “... consciousness will no longer be a vulnerable, egoistic set of personal desires, fears, hopes and ambitions... On the contrary, it takes on the function of connecting with the world of objects, leading a person to an absolute, connecting and inextricable community with the world as a whole” .

Jung was able to show that the waymarks marking the process of individuation correspond to certain archetypal symbols, the forms and types of manifestation of which are varied. Here the personal factor also plays a decisive role: after all, “a method is only a path and direction established by a person so that his actions can become a true expression of his nature.”

Persona (mask) - the archetype that most openly dominates a person’s consciousness 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 actors called a mask applied to their face a persona. We see a mask when we look at ourselves in the mirror.

The Persona complex represents the social role that a person plays, fulfilling the demands 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 is by no means identical to the personality as such.

A persona is a collective image through which people mistakenly perceive their own and others’ individuality. Thus, an actor with long hair and unusual clothes looks like something unique (as a person), while he simply dressed and looks like the other artists in the group. A mask is an artificial status, non-identical to the individual, which regulates its position in society, being a “packaging” for the “I”.

According to M. Jacobi, for a person who is in harmony with both the environment and his own life, the Mask is just a thin protective shell that helps natural relationships 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 for men, the Mask turns into a Knight's Helmet 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 emotional contact.

Very often one can see a tragic situation of identification with a Persona, when the ego mistakenly believes that it is one of the roles of the Persona. Then it seems to the person that the threat to the Person is a threat to the integrity of the ego itself. Anyone who once found the strength to “look behind” the Persona, but then slipped back, finds himself in a defensive state. The person accepts a supposedly protective role rather than facing the uncertainties of the process of spiritual growth.

The Persona, as well as the Shadow (see below), appear in childhood due to the discrepancy between the child’s spontaneous behavior and the expectations emanating from significant adults. Moreover, it is in childhood that the desire to educate and approve one or another trait of the Mask stimulates creative abilities, including performing arts, “impersonation skills,” and imagination. 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 world order from Chaos.” Don Juan says about him: “The guardian thinks broadly and understands everything, but the guardian is vigilant, inert and most often a despot. Consequently, the tonal in all of us has become a petty and tyrannical guardian, when it should be a broad-minded guardian." The opposite of 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 closes the Self. But there is no way to get close to the Self, so on the way to your true “I”, a meeting with the Shadow is inevitable. This archetypal figure among primitive peoples took the form of a wide variety of personifications. They perceived it as a bad omen when someone stepped on a physical shadow; the resulting damage could only be repaired through a special magical ritual. In addition, the figure of the Shadow has become widespread in art. The artist actively draws from the unconscious; With his creations, he sets in motion the unconscious of readers, viewers, listeners, and this is precisely where lies the main secret of his influence on people. Having awakened in him, the images and figures of the unconscious also capture other people who, of course, are not aware of the source of their own “capture.”

The development of the Shadow occurs parallel to the development of the “I”: qualities that the “I” does not need or cannot find use for are removed or suppressed, and as a result, their role in a person’s conscious life is reduced to nothing. Therefore, the child essentially has no Shadow.

The shadow can find its manifestation both in the symbolic figure of the inner world and in the outer world. In the first case, it manifests itself through dream characters who personify certain mental qualities of the individual. In the second case, we project one or another of our hidden, unconscious characteristics 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 - to do this, you only need to recognize that they belong to our nature. This happens, for example, when we are seized by an attack of anger, when we suddenly begin to spew curses or behave boorishly, when against our will we commit acts unacceptable in society, show pettiness, stinginess, intemperance, cowardice, impudence or hypocrisy, thereby demonstrating qualities that, under ordinary circumstances, are hidden or suppressed in us so thoroughly that we do not even suspect their existence. When such character traits spill out in such an obvious form that they can no longer be ignored, we ask ourselves in surprise: “How was this possible? Is it really all me?”

No matter how paradoxical it may seem at first glance, the Shadow as an alter ego can also be represented as a positive figure. Such an inversion occurs when a person lives “below his level”, without fully revealing his capabilities. In such cases, it is the positive qualities that drag out the dark, “shadow” existence. And we can recognize them in ourselves in the same way as the dark side of the Shadow: we are both outraged and admired in others most of all by those 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 have not manifested themselves in any way since early childhood or have 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 time, its hidden antithesis. Both forms of the Shadow play a significant role in the mental state of a person.

Soul Image (Animus and Anima)

Jung designated this figure in the psyche of a woman with the term “Animus”, and in the psyche of a man with the term “Anima”. Animus and Anima always exist in close relationship with the Shadow. The archetypal figure of the Soul Image always symbolizes the complementary, opposite-sex part of the psyche and reflects both our attitude towards this aspect of our soul and the experience of everything that is associated with the opposite sex. The image of the soul is the image of the other sex, which we carry within 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 a man and the Adam of a woman. Through someone else we experience not only our Shadow, but also the contrasexual elements contained within 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, femininely impulsive, emotionally unstable man or the animus-obsessed, self-confident, argumentative know-it-all woman who reacts to things in a masculine way rather than in accordance with natural instincts .

The variety of forms that the Image of the soul can take is inexhaustible. The qualities inherent in it are typical for the corresponding sex, but otherwise they can be replete with a variety of contradictions. Anima can equally well take the form of a tender young maiden, a goddess, a witch, an angel, a demon, a beggar, a street wench, a devoted friend, an Amazon, etc. The Animus can also take on various forms; as typical figures we will name Dionysus, Bluebeard, the Flying Dutchman, Siegfried, and at a lower, primitive level - famous film actors, boxing champions. Anima or animus can be symbolized by animals and even inanimate objects with specifically feminine or masculine 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, Anima can take the form of a cow, cat, tigress, ship, cave, etc., while Animus can take the form of an eagle, bull, lion, spear, tower or any other phallic-shaped object.

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 internal forms of Animus or Anima in dreams, fantasies, visions and other manifestations of the unconscious, when they reveal the contrasexual features of our psyche; We deal with external forms when we project our unconscious onto someone from our environment.

Both Animus and Anima have two main 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 has subtlety, sensitivity, smell, creativity and creation. The undeveloped Anima of an immature personality is suspicious, grossly eroticized and destructive.

Positive manifestations of the Animus: altruism, generosity, successful completion of 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 Old Man and Great Mother

The Wise Old Man archetype represents the personification of the spiritual principle. He can appear in different forms: as an old wise man or an equally wise animal, as a king or a hermit, an evil sorcerer or a good helper, a healer or an adviser - but he is always associated with some kind of miraculous power that surpasses human abilities. This archetype forces a person to rise above his capabilities: to find solutions to complex problems, to seek out unknown forces and to overcome insurmountable obstacles.

For women, the analogy for this archetype is the Great Mother - Mother Earth, representing the impersonal truth of nature, the origin of life, the manifestation of universal motherhood, which does not distinguish between one’s own and other people’s children, nourishes all living things and animates even inanimate nature. Therefore, the archetype of the Great Mother does not in any way correlate with a person’s real mother, but is more connected with his ability to feel the single pulsation of the rhythms of life. Gives a feeling of unlimited capacity for love, understanding and protection. May include hidden tyranny such as the belief that everyone around them is children, helpless and dependent.

Both archetypes can take on endlessly varied 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 witches, prophets and prophetesses, magicians, guides - including to the kingdom of the dead - fertility goddesses, sibyls, Mother of the Church, etc.

In general, Jung tries to fit into the archetypes of the Wise Old Man and the Great Mother everything that goes beyond the personal and belongs to the area of ​​the collective unconscious. Therefore, all of his mythology appears in the form of two global images: the pagan god-Spirit and the pagan goddess-Mother, who have the most diverse and multi-time features and functions. He makes an exception only for the Trickster-Trickster archetype (see below), in which he sees a cultural reflection of the Shadow. Since the Trickster is characterized by both masculine and feminine traits, he naturally stands apart.

In addition to the above-mentioned archetypes that actively manifest themselves 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, bear paternal responsibility for those who obey them.

The father archetype becomes distorted when power is separated from responsibility. Anyone who wants to receive benefits without obligations always risks 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: showing attention and sympathy; magical authority of femininity; wisdom and elation extending beyond formal logic; any useful instinct or impulse; everything that is called kindness; everything that gives care and support contributes to development and fertility. This place of magical transformation and rebirth, together with the other world and its inhabitants, is under the protection of the Mother. Of the negative aspects of the maternal archetype, we can note everything secret, hidden, dark; abyss; 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, carefree, new opportunities, spontaneity, interest, curiosity. An optimist, a dreamer and an inventor, he is open to everything new, ready to constantly experiment. Motivation: novelty, play, perspective, renewal. Visiting new places is a holiday for him; he quickly switches to the next new product, strives for new impressions and entertainment. Receptive to adventure and fairy tale genres. The archetype also contains motives of a potential future, a motive of awareness, motives of abandonment, abandonment, exposure to danger and irresistibility, and hermaphroditism.

Ruler. Manifestations: power, status, prestige, control. A person who strives to manage other people, to keep everything under control. He is energetic, assertive, and pays attention to his image. Tries to take a high position in society, strengthen his authority and power. Motivation: will, dominance, maintaining superiority, leadership, control, status, power, image. Receptive to status events.

A hero is a person who easily copes with a complex task that requires professionalism. His natural environment is the battlefield, sports competition, work, i.e. where difficulties require courageous and energetic action. He readily accepts the challenge of fate. He is clever and enterprising. Motivation: aggressiveness, competition, conquest, skill, enterprise, money. The hero undergoes trials, gaining victory and reward.

The myths of the peoples of the world indicate the main paths of a male hero: divine birth, heroic deeds, descent into the Lower World, temptation, defeat, death and resurrection. Masculine quality is born through initiation - the Hero passes the test, acquiring (discovering) new wonderful qualities.

In fairy tales (folk tales always have a happy ending) the Hero receives 3 rewards:

Crown (crown) - a symbol of completion, finding oneself,

Narrowed (connection with your “other half”, anima/animus),

Transfiguration (metamorphosis) - the transformation of a lame, hunchbacked man into a handsome prince, the acquisition of a human form by a frog or a bird.

In some sources, the Hero is interpreted as one of the manifestations of the Animus.

A seeker is a person who strives to be different from everyone else and defends his individuality. He is attracted by the secrets of nature and the mysteries of history. He strives to know the meaning of life, to find his calling, purpose; loves to philosophize, travel in reality and in fantasy. Motivation: revealing the mysteries of nature and history, searching for individuality, intuition, freedom. Receptive to esotericism, mysticism, fantasy, issues of spiritual development, and the topic of travel.

Lover. Manifestations: attractiveness, sexuality, passion, sensuality. A person who is prone to displaying violent emotions. Appreciates beauty, closely follows fashion, and is sociable. Always tries to be attractive to others, to be the center of attention. Motivation: sexual attractiveness, emotionality, sense of beauty, art. Strives to feel bright, impressive, sexy, prone to impulsive actions.

Friend (Nice fellow). Manifestations: kindness, sincerity, loyalty, morality. A person for whom friendship, mutual respect, loyalty to one’s word, and family values ​​are very important. He pays great attention to human relationships in his life and is sentimental. Values ​​his belonging to the team, sincerity and sincerity. Shows care and attention to his friends and loved ones. Motivation: belonging, relationships, affection, caring, family, humanity. He listens to the opinions of his friends and acquaintances, tries to correspond to his social group in clothing and behavior. Appreciates attentive attention and is receptive to advice from famous people. Shows interest in everyday stories.

A Guardian is a person for whom a sense of comfort is very important: comfortable clothes, delicious food, good health, good rest. Manifestations: comfort, relaxation, peace, pleasure. He strives to live a stress-free life, values ​​stability, comfort and peace. Motivation: security, health, convenience, relaxation, pleasure, conservatism. Pay attention to enjoying any process. They appreciate the convenient location and pleasant atmosphere of events. Very conservative in his preferences, distrustful of innovative proposals.

Trickster. Mythological traits: cunning and mischief, breaking old traditions to find new ways. From Jung's description it can be seen that he views 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 traits. Embodying the primordial human mind as memory and cunning, which animals do not possess, the Trickster deceiver plays the role of the Shadow of the past in relation to the new ideal personality to which humanity strives.

Cunning and intelligence make the images of the deceiver-Trickster sometimes similar to Mephistopheles, which reflects modern ideas about the provocative role of the intellect in comparison with the purity of the soul. And in fact, the intellect only imitates the divine creativity of the life of the Universe like a monkey.

In addition to the main archetypes, there are many others that bear the names of gods and goddesses, as well as natural phenomena and philosophical concepts. Through this variety of archetypal images, various instincts, types of thinking and reaction, peculiarities of perception, values, attitudes, rules, principles, as well as mental states, periods and cycles of life are manifested. The scope of this work allows only to list these diverse archetypes mentioned in various scientific works on analytical psychology.

Olympian gods (Zeus, Poseidon, Hades, Apollo, Hermes, Ares, Hephaestus, Dionysus) and goddesses (Demeter, Persephone, Artemis, Athena, Aphrodite, Hera, Hestia, Hecate); can be interpreted as images of Anima and Animus,

Creator, Master,

Queen of Heaven,

God and man

Savior,

Guide of souls,

Angels and Demons,

Enemy,

Androgyne,

Philosopher's Stone,

Quintessence,

World Axis and World Tree,

Vocation, purpose,

Expulsion from Paradise

Original Sin and Atonement

Quadruple (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, Morning 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,

Liberation

Truth and enlightenment

Transfiguration,

Life-giving word

Success and completion,

Paradise Rediscovered.

All archetypes represent possible patterns of behavior that are present in the psyche of all people. These are ideas in the Platonic sense, life 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 patterns (a universal phenomenon) and activated archetypes (functioning in an individual) using the analogy of a crystal. An archetype is like an invisible model that determines what shape and structure a yet-to-be-formed crystal will take. The activated archetype is similar to the structure of an already formed crystal.

Manifesting itself in a person, the archetype stimulates a certain model of behavior and makes the psyche receptive to certain information. Jung compares the archetype to a dry river bed, which 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 can be represented in consciousness in the form of archetypal images, both positive and negative.

Jung's theory of "activated archetypes" is close to Lamarck's established laws: the heir, when faced with a 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 particular archetype. When an archetype is successfully activated, ideas associated with the activated symbol or situation, experience and emotional state are born, and the archetypal image is transformed into a complex of the individual subconscious.

Archetypes represent basic patterns for humans. In some people, some archetypes are initially manifested stronger, in others weaker, just like an ear for music, an internal sense of time, extrasensory abilities, coordination of movements or intelligence. For example, all people have certain musical abilities, but some individuals have a pronounced talent, noticeable from childhood, and some have difficulty reproducing the simplest melody. The same is true with archetypes. Some men embody one archetype or another from the first day of their life until the day they die; and for some, this archetype may only appear in adulthood - for example, a man falls madly in love and discovers Dionysus within himself.

Archetypes set the general structure of 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 “graspable unity.” When they complement each other, we talk about a harmonious personality, but this is not always the case. It happens that archetypes oppose each other, and then 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, symbols corresponding to certain archetypes appear, and then the archetypes themselves. The consistent inclusion of the main archetypes accompanies the process of spiritual maturation - individuation, which will be discussed below.

In the modern world, the principle of activating archetypes is purposefully used when interacting 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 almost unchanged for different individuals belonging to any culture, age group, and nationality. Another important property of archetypes is their interaction with the unconscious aspects of personality. Therefore, the less familiar the “processed” contingent is 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 image most suitable for the audience is selected in accordance with the goals set. For example, in public speaking, in order to effectively persuade 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 strictly follow it. The more consistently the positioning is carried out, the more trust the bearer of the archetype will inspire among the target audience, the more charismatic the person will appear.

The principle of using individual archetypes in advertising is based on the effect of “summing up psychic energy.” This means that when the content, emotional part and suitable archetypal forms are combined, the internal psychic energy of the archetype is added to the message’s own emotional energy, which gives the effect additional persuasiveness and strength.

Archetypicality gives some stable feeling of the “correctness” of the entire image, its correspondence to some internal reality of the perceiver. Moreover, since the content of the message is connected with a special recognizable state inherent in a person, after contact with the advertisement 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.

When choosing the right archetype for a specific advertising project, the author determines what mood, what associations, style he wants to “build” into his “message” so that they provoke the desired theme in the recipient. This emotional theme is then refined to ensure unity and consistency of the message. Then it remains to select a plot or graphic series, comparing it with known archetypal ones. Most often, using 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 similarity of plot and is therefore less reliable, since it is more difficult to “hold” the viewer’s attention with confidence. Non-random combinations of archetypes are, most often, variations on fairy tale themes.

One of the basic ideas of the concept of the Swiss psychiatrist K.G. Jung’s concept of “personality archetypes” has revolutionized the idea of ​​the structure of the human personality in the public consciousness.

At the end of the 19th – beginning of the 20th century, an outstanding Swiss psychologist, psychotherapist and psychiatrist lived and worked. Carl Gustav Jung(1875-1961). Being a student and follower of S. Freud, Jung later isolated himself and became the founder of his own direction in psychology, different from classical psychoanalysis - analytical psychology.

Disagreements between C. Jung and S. Freud arose on the basis of understanding the content of libido. Freud defined it as sexual energy, the sexual instinct, which determines the desire for life, in contrast to mortido (the second main instinct), which determines the desire for destruction and death.

K. Jung defined libido not only as sexual energy, but also as creative life energy, manifested in various areas, including culture, religion, and government.

Z. Freud assigned great importance to the unconscious (Id, Id), the instinctive part of the personality, in which suppressed drives and impulses are stored. Jung did not agree that the unconscious has boundaries, so he developed the doctrine of collective unconscious. At the same time, he did not exclude personal consciousness (Ego) and the personal unconscious from the structure of the personality.

Thus, in personality structure according to K. Jung there is:

1. Ego– the center of consciousness and self-awareness. These are sensations, feelings, thoughts, memories stored in memory that allow a person to perceive himself as a relatively permanent “I”, evaluate himself, make plans and perform conscious activities.
2. Personal unconscious. Repressed conflicts, memories, fears, and complexes are stored here. The contents of the personal unconscious can be conscious and, one way or another, influence the personality.
3. Collective unconscious- a universal and general “spiritual repository”, it contains all the knowledge and experience of humanity and is inherited by every new person, regardless of what time and in what society he was born.

Universal human primary mental images, located in the collective unconscious and determining patterns and motives of behavior, are what Jung called archetypes.

Archetypes are innate and inherited mental structures that often manifest themselves in images, symbols, dreams, dreams, myths and fairy tales. Unconsciously, a person perceives the world through these images and acts based on them.

Archetypes are forms that take on different parts of the human soul, developed over centuries in the collective unconscious of people.

In total, today there are about thirty archetypes, but Jung himself designated only four of them as the main personality archetypes.

Self

The most important, central archetype that shapes personality. This is the core of the personality, which combines both consciousness and the unconscious. Self– this is a harmonious, mature “I” of a person.

The Archetype of the Self is not realized until a person integrates all aspects of his individuality, accepts himself completely, and becomes a harmoniously developed, balanced personality. Achieving this is extremely difficult and is only possible in adulthood.

The Self requires wisdom, constancy, perseverance, determination, a high level of awareness, and life experience in order to open up.

Jung himself depicted the Self in the form of a circle or mandala (a sacred schematic representation of a model of the universe).

A person

A person- this is a set of social roles, “masks” (“persona” - Latin “mask”) that a person puts on in front of other people, fulfilling the requirements of society and at the same time trying to either impress or hide his true “I”.

This archetype is a necessary protective model of behavior in society, allowing one to adapt and adapt to it. An archetype can become dangerous if the “mask” does not simply protect the Ego, but begins to replace it with itself.

Shadow

Shadow– the opposite of Persona, this is the “dark side” of the personality, personifying savagery and chaos. Everything immoral, instinctive, animal, aggressive, passionate, sexual, repressed is the Shadow.

But the Shadow is not a uniquely negative side of the personality, but also a source of vital energy and creativity. The desires and impulses of the Shadow are aimed at satisfying the needs of the individual, with the goal of achieving personal benefit and happiness. But the actions that the Shadow provokes a person to do are not always moral and acceptable. The regulation of the instinctive energy of the Shadow and the satisfaction of needs in a socially acceptable manner is the responsibility of the Ego.

Anima or Animus

"Anima" and "Animus" translated from Latin - " soul"(in feminine and masculine gender). Anima– the archetype of a Woman in the unconscious of a man, Animus- archetype of the Man in the Woman.

Every man has an inner image of a Woman, his unconscious feminine side, his female soul; every woman has a Man who is part of her personality.

This feature of the human soul, which can be called psychological androgyny, suggests that for the harmonious development of personality, a man should not suppress those qualities that are generally considered feminine in society (sensitivity, caring, and so on), and a woman, those that are considered masculine (aggression, integrity, etc.).

Without the manifestation of all sides of the soul, there is no harmonious development of personality and its self-realization. But it’s bad when Anima takes over a man, making him too feminine, and the Animus controls a woman, making her overly masculine.

To refer to the Anima-Animus pair, Jung used the term “ syzygy" Syzygy is harmony, integrity, completeness, embodied in a man-woman pair. Therefore, a man and a woman, when choosing a sexual partner, unconsciously project the Anima and Animus onto the men and women they meet, respectively. A man is looking for his “soul mate”, and a woman is looking for hers.

K. Jung noted that archetypes can intersect, coincide or replace each other. The personality structure may contain many other archetypes, for example, Father, Hero, Mother, Child, Sage and others.

If you want to study analytical psychology in depth, read the classic works of C. G. Jung.

Translated from Greek, archetype is “prototype.” The theory of archetypes was developed by a student of the great Z. Freud, Carl Gustav Jung. He reworked psychoanalysis and as a result a whole complex of complex ideas emerged, based on philosophy, psychology, literature, mythology and other fields of knowledge. What is the concept of archetype - in this article.

Archetype - what is it?

It is understood as the universal basic innate personality structures that determine a person’s needs, feelings, thoughts and behavior. An archetype is a collective inherited from ancestors through folklore. Each person, in accordance with his archetype, chooses a partner, a business to his liking, raises children, etc. Having an understanding of this innate personality structure, a psychotherapist can help a person get rid of complexes and even change the scenario of his life.

Jung's Archetypes

There is a direct connection between archetypes, which are elements of psychostructures, and mythological images, which are products of primitive consciousness. First, the author drew an analogy, then an identity, and then expressed the idea that one gives rise to the other. belong to the entire human race and are inherited. Prototypes are concentrated in the deep unconscious, going beyond the boundaries of the individual.

Their emotional intensity and clarity determine a person’s talents and creative potential. In his works, Jung resorts to analyzing the myths of the peoples of the world. Later, he uses the archetype to designate universal human fundamental (mythological) motives underlying any kind of structure. He gave a special place in his theoretical system to “mask,” “anime,” “shadow,” and “self.” Many identified the author with the heroes of literary works. The “Shadow” is Goethe’s Mephistopheles in Faust, the “Wise Old Man” is Nietzsche’s Zarathushtra.

Archetype sage

He is also called a thinker for whom the spiritual is of greater importance than the material. The sage is calm and collected, concentrated. Asceticism and simplicity are important to him. Personality archetypes also have a certain color scheme, but for a sage these are achromatic, colorless shades. Outwardly, philosophers may seem cold and uncommunicative people, but this is not so. They simply prefer the search for truth to useless conversations and entertainment. They always experiment, learn something new, create and help everyone with their wise advice.

Anima Archetype

This is one of the archetypes of gender - the female component of the male psyche. This Jung archetype expresses the feelings, mood and impulses of a man, his emotions. It concentrates all female psychological tendencies - rapidly changing moods, prophetic inspirations, the ability to love once and for a lifetime. Jung talked about anime as being ready to jump. A few years ago, men possessed by anima were called animatoses. These are irritable, impulsive and easily excitable representatives of the stronger sex, whose psyche reacts to a stimulus inappropriately to its strength.

Archetype Animus

The second gender archetype is the male component of a woman’s psyche. According to Jung, this archetype produces opinion, while anima produces mood. Often, a woman’s solid beliefs are not based on anything in particular, but if she has decided on something... The positive animus is responsible for a woman’s insight, her commitment to all kinds of beliefs. And a negative one can push her to a reckless act. This archetype is about masculinity, which lies at the core of women. And the more feminine a representative of the fairer sex looks, the stronger the animus in her.

The latter can also take on the functions of collective conscience. The opinions of the animus are always collective and stand above individual judgments. This kind of “judicial panel” of the archetype is the personification of the animus. He is also a reformer, under whose influence a woman weaves unfamiliar words into her speech, uses the expressions “it is common knowledge”, “everyone does this”, drawing knowledge from books, overheard conversations, etc. Her intellectual reasoning can easily turn into absurdity.

Self archetype

Jung considered it the main archetype - the archetype of personality integrity, centeredness. It unites the conscious and unconscious, normalizing the balance of opposing elements of the psyche. By discovering human archetypes and exploring other personality structures, Jung discovered this prototype of the self, considering it to be all-encompassing. It is a symbol of dynamic balance and harmony of opposites. The Self may appear in dreams as an insignificant image. Most people have not developed it and they know nothing about it.

Shadow archetype

Jung calls it the "anti-self." These are those that a person does not recognize in himself and does not want to see. The shadow archetype, according to Jung, is the dark, bad, animal side of the personality, which the bearer suppresses. This applies to passions and thoughts that are unacceptable by society, and aggressive actions. This archetype has the following example: if by dominant function a person is sensual, prone to strong emotions, then his shadow will be the thinking type, which at the most unexpected moment can manifest itself as a jack-in-the-box.

The shadow grows as one grows older and a person begins to become aware of it, to understand everything about himself at the end of his life. You can deal with the shadow through individual confession, and in this regard, Catholics are very lucky, in whose confession there is such a phenomenon. Every person must understand and understand that at any moment he is ready for bad behavior and aspirations.

Archetype person

In simple terms, it is a mask that a person puts on to perform a certain role. Types of archetypes distinguish a person as a certain part of the psyche, facing outward and serving the tasks of adaptation. The mask is characterized by collectivity, therefore it is an element of the collective psyche. A person acts as a kind of compromise between the individual and society. By putting on a mask, it is easier for a person to interact with others. Those who do not have a developed persona are called reckless sociopaths. But the opposite situation is also undesirable, since it destroys a person’s individuality.

Archetype god

A follower of Jungian teachings is Jean Shinoda Bohlen, who studied female and male archetypes in mythology. She attributed the following Gods to male archetypal images:

1. Zeus– strong-willed and domineering, .
2. Hades– quiet and mysterious, aloof.
3. Apollo– mature and rational, with common sense.
4. Hephaestus- hardworking and strong.
5. Dionysus– enthusiastic and non-conflict.

The types of archetypes according to Jung among female Gods are as follows:

1. Artemis– strong and risky. She does not tolerate restrictions.
2. Athena– wise and strong-willed, able to put aside emotions and analyze only facts.
3. Aphrodite– sensual and tender.
4. Tufe– contradictory, striving to embrace the immensity, but at the same time unable to foresee the consequences of its actions.
5. Hecate- a great mystifier. Those predisposed to this type often engage in occult practices.

Each person combines two or three or more archetypes. They compete with each other, prevail one over the other, controlling their carrier, determining the area of ​​his interests, direction of activity, commitment to certain ideals. These Gods are possible models of behavior, but much will depend on upbringing, a person’s ability to adapt, conform and meet the expectations of others.

Jung - the mother archetype

It is the evil of all things and the beginning of all things. Psychology especially highlights this archetype, because in any psychotherapeutic process this figure always pops up. At the same time, it can manifest itself as matter, and then its carrier will have problems with handling things. If the archetype affects family and social connections, then any violations of this aspect will manifest themselves in difficulties in adaptation and communication. Well, the last third phenomenon, the uterus, determines the carrier’s ability to conceive, bear and give birth, or the ability to finish the job started.

Child archetype

This archetype in psychology is called the Divine. And all because it contains all the power of the spirit, all the power of nature and the collective unconscious. On the one hand, a defenseless child can be destroyed by anyone, but on the other hand, it is characterized by amazing vitality. The host's consciousness may be torn apart by various opposing tendencies, but the emerging child archetype unites them.

Jung's Witch Archetype

This is the most instinctive prototype, symbolizing the need for knowledge and knowledge. Such a woman may be interested in the mysteries of existence, religion and esotericism. She surrounds herself with amulets, wears amulets and often tattoos. Carriers of this archetype are characterized by highly developed intuition. Examples of archetypes according to Jung include Mary Poppins. This prototype was also demonstrated in the film “Muse”. This is what they call the bright side of a witch. The dark side manifests itself in the ability to intrigue and seduce, to deceive, to lead, to arouse desire.

Jung's archetype of the jester

This is a creatively thinking archetype, professing an unconventional view of things. The theory of archetypes includes many prototypes, but only this one teaches you to take life lightly, without thinking about what others will think. The jester is like a ray of light in the absurdity of the modern world and the faceless everyday bureaucratic routine. He brings chaos into the orderly world and makes the dream come true. He is characterized by impulsiveness and spontaneity, a playfulness that a person could only afford in childhood.

The jester archetype helps people get away with it and get out of the most difficult situations. They are open and friendly, and are able to turn even the most routine and boring work into a creative process, adding a touch of enthusiasm and fun. A striking example is Semyon Semenovich in the film “The Diamond Arm”. Charlie Chaplin and the funny girl Tosya from the film “Girls” are also prominent representatives of the jester.

1. Collective unconscious. Concept of archetype
2. Symbolism of archetypes
3. The meaning of some symbols using the example of the architecture of a private residential building
4. Interpenetration of symbols
5. “Mother” archetype
6. “Baby” archetype

1. Collective unconscious. Concept of archetype

Individual unconscious consists of “emotionally colored complexes” that form the “intimate mental life of the individual.” Collective unconscious consists of "archetypes" or "archetypal motifs". “Archetypal motifs” are forms and images that are the source of mythology, folklore, religion, and art. According to Jung, any significant idea or view is based on an “archetypal proforma,” “the images of which arose when consciousness did not yet think, but perceived.” Jung argues that myth is primarily a psychic phenomenon, “expressing the deepest essence of the soul”. Ancient man transferred his mental experiences to the processes of the external world, since his consciousness was not separated from the unconscious by nature.

Close analogues of archetypes are instincts. They have an important influence on the psychology of the individual, but are impersonal factors that determine a person’s motivation. Thus, Jung says that archetypes are patterns of instinctive behavior. “When a situation arises that corresponds to a given archetype, it is activated and an impulse appears, which, like an instinctive drive, makes its way contrary to all arguments and will, or leads to neurosis.” In the event that instincts have been suppressed, they manifest themselves in a person’s dreams and fantasies through “archetypal motives.” “The presence of unrealized, unconscious fantasies increases the frequency and intensity of dreams; with conscious fantasies, dreams become weaker and appear less frequently.” It follows from this that fantasies strive to become conscious, and archetypes enable a person to do this with the help of the symbolism contained in them. Hence, archetypes are a way of interaction between the conscious and unconscious.

This interaction is, according to Jung, vitally important for humans. As a result of development, consciousness prevails over its unconscious part. But, despite the high level of differentiation, compared to the “savage,” a person cannot distance himself from his unconscious. In his theory, Jung says that “essentially, the archetype represents that unconscious content that changes, becomes conscious and perceived; it undergoes changes in the individual consciousness on the surface of which it arises.” Hence, archetypes change under the influence of culture, the bearer of which is consciousness. Thus, “in order to connect the life of the past still existing in a person with the life of the present,” he needs new interpretations of archetypes “acceptable for a given stage.”

2. Symbolism of archetypes

According to Jung, a person’s fate depends on the images he experiences, because “in every soul there are forms that, despite their unconsciousness, are actively operating attitudes that predetermine human thoughts, feelings and actions.” There is a danger that a person will fall under the influence of archetypes. This occurs “when archetypal images act outside of consciousness,” when consciousness is unable to hold onto the unconscious. For these reasons, when creating design objects, it is necessary to calculate the strength of the influence of archetypes and their relevance.

The archetype affects the subconscious and can simultaneously evoke diametrically opposed emotions: delight and horror, awe and fear. The duality of perception “is an attribute of universal human experience.” It was formed under the influence of “mystical delight” that seizes a person from the awareness of the close presence of a deity.

Considering myths, legends, religions, Jung emphasizes that their impact with the help of archetypes is aimed at separation of the conscious and limiting the influence of the unconscious.“The symbolic process is the experience of an image and through images.” The main goal of this process is “enlightenment or higher consciousness.” But as a result of an increase in the level of consciousness, a person gradually represses his unconscious, which, as Jung argued, “takes possession of the personality and distorts the individual’s intentions for its own purposes.” “The process is viable only with mutual cooperation” of the conscious and unconscious.

3. The meaning of some symbols using the example of the architecture of a private residential building

The main and only facade is two symmetrical plastered white walls located at an angle of 90° to each other. The main entrance - a carved dark wood portal is located at the junction of the walls. In the same way, but higher, approximately at the level of the third floor, there is a balcony overlooking the outer side of the walls. Two symmetrical cantilever staircases lead to the balcony, on the inside. They form a triangle, the vertex of which is the balcony. Water flows along the railing. It flows into a small semi-circular pool at the base of the stairs leading to the living space, which is located underground. Light enters through an opening (patio), shaped like a wave. It provides cross-ventilation of all rooms and leads outside the house.

The architecture of this building is filled with symbols. Interacting, they complement each other, speaking about the idea of ​​human development.

According to Jung, the more differentiated consciousness becomes, the greater the danger of destroying its state of stability. In order to avoid this and rise in his development, a person must know his dark side, meet his own “Shadow”. The shadow is desires, tendencies, experiences, everything that is repressed by consciousness and goes into the unconscious. The shadow cannot be ignored, because... “You can, without realizing it, find yourself in its captivity.”

You can see your reflection, your Shadow in the water. In Jung's works, water is most often found as a symbol of the unconscious. “The sea resting in the lowlands is the consciousness lying below the level”, denoted as "subconscious". A person looking into the “mirror of water” sees his true face, “which he never shows to the world, hiding it behind the Persona.”

“This is a gorge, a narrow entrance, and the one who plunges into a deep source cannot remain in this painful narrowness... so behind the narrow door he unexpectedly discovers a boundless expanse.”

This idea is reflected in the architecture of the building. Passing through the entrance, located at the junction of the walls, a person, as it were, finds himself in the depths of his subconscious. He sees a “limitless” space in front of him, a view of the landscape opens up. A staircase leads from the entrance, widening towards the bottom at the base of which there is a semicircular pool. The wave-shaped patio highlights the symbol of water. The staircase leads deeper into the residential part of the house, to the “Cave”.

The cave symbolizes rebirth. A place where a person descends in order for “incubation and renewal to occur.” The cave is like a secret place that is located inside a person, “the darkness lying behind consciousness.” “Penetrating into the unconscious, he establishes a connection with his unconscious essence.” This, according to Jung, leads to significant changes in personality, either positive or negative.

You can read another symbol that speaks of rebirth and growth - Triangle. It is formed by two symmetrical staircases leading along the inside of the walls to the balcony.

The triangle is a symbol of stable growth. It corresponds to the number three.“The Trinity expresses the need for spiritual development, which requires independent thinking. The Trinity is also an archetype whose dominant force not only encourages spiritual development, but, on occasion, imposes it.” In Alchemy, trinity means polarity - “one triad always presupposes the presence of a second: high - low, light - dark, good - evil.” The presence of opposites means the possibility of further development and the desire for balance.

The house of the Spanish architect Emilio Ambaz is a striking, but not the only example of the conscious use of symbolism. It is often used when designing architectural structures and interiors of public spaces: hospitals, rehabilitation centers, etc.

4. Interpenetration of symbols

Circle, inner part of the mandala. Symbolizes “the Divinity, or man in his dependence on the celestial constellations.” The circle is a symbol of the sky, the square is a symbol of the earth. Thus, the mandala is a trying symbol.

Jung wrote that “the mutual penetration of qualities and contents is typical of symbols.” Another symbol that intersects with the symbol of the cross is the trinity, “has an exclusively masculine character.” In nature, the trinity symbolizes three elements: water, air, flame. But the unconscious “transforms this symbol into quaternities,” adding a certain dark principle that is present in the cross. Jung also said that the fourth part is the earth or body. The Earth was symbolized by Virgo. “Medieval philosophers considered woman or the feminine principle to be the fourth element.” Thus, “the symbol of the quaternity comes from Anima - the female figure personifying the unconscious.

Anima and animus are the idea of ​​oneself as a man or a woman. According to Jung, every man carries within himself the image of a woman as such. “Anima expresses life in its pure manifestation, without meaning and without rules,” opposes order. “The feminine being appears in various manifestations, causing bliss, depression, ecstasy, uncontrollable effects.” The image has a certain independence, the direction of emotions does not depend on consciousness.

5. “Mother” archetype

The mother archetype, like many others, is characterized by duality of manifestations. “Evil symbols are the witch, snake, grave, sarcophagus, deep waters, death, ghosts, brownies and others.” Positive manifestation of the archetype: “care, sympathy, magical power of a woman; wisdom and spiritual exaltation that transcends the limits of reason; any useful instinct or impulse; anything that is kind, caring, or supportive, or that promotes growth and fertility.” The mother archetype is associated with resurrection and magical transformations. In a negative sense, it can mean “something secret, mysterious, dark: the abyss, the world of the dead, everything consuming, tempting, i.e. something that inspires horror and that is inevitable like fate.” Jung wrote that the mother archetype has “three basic attributes: divinity, passion and darkness.”

6. “Baby” archetype

Jung argued that the “baby” is born due to the collision of opposites. As a result of this, something third comes to light - a “whole” that combines the conscious and the unconscious. For this reason, the “baby” motif is associated with salvation, like all unifying symbols.

Another property of the “baby” motif is its “abandonment, insecurity, exposure to danger.” This is due to his "mysterious and miraculous birth." Combining two opposing principles, he was rejected by both. As a result, the “baby” symbolizes “distance, isolation from its source.” "Baby" means something developing towards independence. He can do this only by alienating himself from his beginnings: therefore, abandonment is a necessary condition.” But, despite its loneliness in mythology, the “baby” often “has capabilities that far exceed ordinary human ones.” Yun noted that “since the symbol of the “baby” captivates and captures the conscious mind, its saving power penetrates the human consciousness and helps to overcome the conflict state.”

Bibliography.

1. Carl Gustav Jung, “Soul and Myth. Six archetypes", Kyiv, "State Library of Ukraine for Youth", 1996.
2. Carl Gustav Jung “Archetype and Symbol”, M, Renaissance, 1991