Archetypes and Unconscious Dynamics

C.G. Jung elected to use the term ‘archetypes‘ to refer to those motifs populating the collective unconscious and shaping a great deal of our conscious life. He defined the notion of archetype as ‘an imprint’ of ‘mythological motifs’ whose origin was archaic and common to all human beings. Two helpful definitions are given by Jungian writers Robert A. Johnson and Jolande Jacobi:

‘[Archetypes are] the natural blueprints that dictate the shape of our inner mental structures, or the basic molds that determine our instinctual roles, values, behaviour, creative capacities, and modes of perceiving, feeling, and reasoning. ’ (Johnson, 1986, p.28). 

‘…Archetypes are not inherited representations [or images], but inherited  possibilities of representation [attached to the specific structure and evolution of the human mind and psyche]….they are the “primordial pattern” underlying the invisible order of the unconscious psyche….they possess no material existence… ’ (Jacobi, 1959, p.52).

Archetypes are therefore ‘typical modes of apprehension’ of the world around us, in the same was as instincts are ‘typical modes of action’ in given situations (Jung, CW8, par.273;280). In other words, archetypes greatly influence our behaviour beyond consciousness by activating archaic responses to situations we find ourselves into. When our ego-consciousness tries to understand those responses, those impulses which trigger behaviour unconsciously, it has to give them a shape, a form that is adapted to the constraints of the material reality of the mind.

That is why archetypes are often described as symbolic images, and are said to be found in myths, tales and stories. Such stories have the uncanny ability to capture other-wordly qualities and to make them accessible and understandable to all: that is why pretty much all cultures share some common images to evoke important qualities, important rituals, important events that are there to guide us.

Archetypes are what gives energy and movement to our conscious life. They instill a dynamic in the psyche which helps us learn about who we are, and helps us develop new skil ls and new knowledge.

For example, as we grow up, we all enter a phase when the ‘Hero’ archetype dominates. Concretely, it may express itself in different ways depending on our personality and our life circumstances, but the underlying motif is common to everyone when we tune in to our inner strivings: the need to cross the familiar boundaries and explore the world; the need to assert one’s individuality; the faith in one’s resources and the learning that one can still be helpless at times; a determination to fulfil one’s quest no matter what; the wounds that make one pause and reflect upon life. Without the energy of the archetype emerging in our lives during our late teens and early adulthood, we would likely remain stuck in a small, static world, never venturing to seek the meaning of our existence.

Jung explained at length that the healthy way to deal with archetypes is to develop a conscious relationship with them, so that we can channel their energy creatively rather than become unconsciously possessed by desires out of our control. This is not an easy task, and it requires a great deal of attention and practice to integrate the archetypal energy into one’s day-to-day life.

The alternative, however, is potentially problematic: when archetypes are not consciously related to, they are relegated to the ‘shadow’. This means that their influence remains but operates ‘under the radar’ of our conscious ego, so to speak. The shadow is not necessarily a bad or dangerous thing, but the more it is denied recognition, the more disruptive it risks becoming. A good analogy is that of the pressure cooker, which if left unattended for too long, continues to accumulate energy and risks exploding much more dramatically than if it had been watched over with care.

One way of recognizing the archetypes consciously and honouring them as source of creative life is to engage in some form of ritual. Jungian writer Robert A. Johnson (1986, pp.99-100) explains this beautifully:

‘Ritual and ceremony in general are ways of using small, symbolic acts to set up a connection between the conscious mind and the unconscious. Rituals provide us a way of taking principles from the unconscious and impressing the vividly on the conscious mind. But rituals also have an effect on the unconscious. A highly conscious ritual sends a powerful message back to the unconscious, causing changes to take place at the deep levels where our attitudes and values originate .’

The best rituals are intuitively created to the tune of the archetypal manifestations, but we can use existing patterns and practices to start engaging with archetypes more consciously. This should not be a mere intellectual exercise however; rituals need to involve the body as well as the mind, because through the body we act in the material world, and we help bring archetypes into the world of matter, the world we live in and what we define as ‘reality’. That is why practices such as yoga, chi kung (qi gong), or other mindful physical practices can channel a ritual whereby body and psyche join forces.