Archetypes of the collective unconscious and complexes of the personal unconscious. Relationships “archetype - mental” and “instinct - bodily”. The mother archetype as the basis of the mother complex. Typical forms of the mother archetype. Aspects of the mother symbol. Positive and negative aspects of the maternal complex. Mother daughter complex. Son's mother complex. Typical forms of the father archetype. Negative father complex in women. Negative father complex in men. Negative components of the child archetype. The positive side of the child archetype is the desire for independence. Child's motive.
Methodological recommendations. When studying this topic, it is recommended to pay special attention to the understanding that archetypes are a psychological case of a “stereotype of behavior” that endows all living beings with their special specific properties; to understand the distinctive feature of the archetype - numinosity.
Literature
Analytical psychology: Past and present / K. G. Jung, E. Samuels, V. Odaynik, J. Hubback. - M.: Martis, 1995. - 320 p.
Johnson R. A. On. Deep aspects of male psychology. - Moscow: Institute of General Humanitarian Studies; Kharkov: Folio Publishing House, 1996. - 186 p.
Johnson R. A. She. Deep aspects of female psychology. - Moscow: Institute of General Humanitarian Studies; Kharkov: Folio Publishing House, 1996. - 124 p.
Zelensky V.V. Analytical psychology. - St. Petersburg: B.S.K., 1996.- 324 p.
Psychological Encyclopedia / Ed. R. Corsini, A. Auerbh. - St. Petersburg: Peter, 2003. - 1096 p.
Edinger E.F. Ego and archetype. - M.: PentaGraphic LLC, 2000. - 264 p.
Security questions
The methodological principle according to which psychology deals with the products of the unconscious states: contents of an archetypal nature manifest processes occurring in the collective unconscious. Give examples that demonstrate this principle.
According to K.G. According to Jung, there are five groups of instinctive factors: creativity, reflection, activity, sexuality, hunger. Please comment on this provision.
The archetypes that C. G. Jung paid most attention to in his works include: the shadow, anima and animus, the wise old man, the great mother, the baby and the self. According to the teaching, these archetypes enter widely into interpersonal experience, often being projected onto other people. Give examples in the context of the discipline being studied.
Comment on Scott's statement: "The falcon rarely flies from the kite's nest."
Topic 7. Birth order and personality development
Experiences related to birth order. First child. Second child. Middle child. The last child. Only child. Interval between births. Siblings: relationships, rivalry, status descriptions. Sibling relationships throughout life. Influence of siblings. Academic achievements. Mental health. Marriage. Delinquency. Occupation. Twins.
Birth order and personality. Firstborn. Middle children. Younger children. Only child. Stepsons and stepdaughters. Stepfathers and stepmothers. Adopted children.
Methodological recommendations. When studying this topic, it is recommended to pay special attention to the understanding of A. Gesell’s theory of maturation, J. Bowlby and M. Ainsworth’s theory of human attachment, Piaget’s theory of cognitive development, L. Kohlberg’s stages of moral development, E. Erikson’s stage theory, separation theory/ M. Mahler's individuation, E. Schachtel's concept of childhood experiences, C. G. Jung's theory of maturity.
Literature
Crane W. Theories of development. Secrets of personality formation. – SPb.: Prime-EVROZNAK, 2002. – 512 p.
Leongard K. Accented personalities. – Rostov n/D.: Phoenix Publishing House, 1997. - 544 p.
Myasishchev V. N. Psychology of relationships. / Ed. A. A. Bodaleva. – M.: Publishing house “Institute of Practical Psychology”, - Voronezh: NPO “MODEC”, 1995. – 356 p.
Psychological encyclopedia. / Edited by Corsini R. and Auerbach A. - St. Petersburg: Peter, 2003. - 1096 p.
Handbook of psychology and psychiatry of childhood and adolescence / Ed. ed. Tsirkina S. Yu. - St. Petersburg: Publishing House "Peter", 1999. - 752 p.
Freud A. Psychology of the Self and defense mechanisms. - Moscow: “Pedagogy-Press”, 1993. - 134 p.
Jung K. G. The structure of the psyche and the process of individuation. - M.: Nauka, 1996. - 269 p.
Security questions
Expand this topic as a resource for increasing the effectiveness of your professional activities.
Model a situation or give a real example in which the practical application of this topic can regulate and model the behavior of an object or subject of lobbying and sponsorship.
List the components and levels of mental health.
Provide examples that demonstrate that lifestyle needs or demands correspond to the individual's perceived birth order.
It is believed that the only child in the family has 2 possible developmental outcomes: he can remain childishly dependent and helpless, or he can make every effort to become a competent and wealthy adult. Give an explanation for this statement.
Comment on the statement of J. J. Rousseau “Let childhood mature in childhood.”
Return to the Archetype
CHAPTER 8
FATHER
While a large body of literature has grown in recent decades on the importance of the mother-child bond, fathers have been relatively neglected. Perhaps this is only because our culture still continues to move away from the “patrism” of the nineteenth century to the “matrism” of the present time. However, it certainly goes too far to argue, as some sociologists and feminists have done, that fathers are largely unimportant to the well-being of their offspring, that their gender is unimportant, and their only useful contribution to child rearing is to function occasionally as breast-deprived substitute mother. This degree of contempt for fatherly virtues would stand in stark contrast to the clinical experience of psychiatrists and the personal experience of most of us that fathers do have great influence in the lives of their sons and daughters. Fortunately, this disagreement between theory and fact has led to some interesting research in recent years, the implications of which we will explore in this chapter. Overall, the results are consistent with Jung's belief (1909) that the father plays a decisive psychological role in "man's destiny."
FATHER ARCHETYPE
It was in his 1909 writings that Jung first expressed his view that the seemingly "magical" influence of parents on their children was not simply a function of their individuality or the relative helplessness of the child, but was primarily due to the supernatural nature of the parental archetypes they activated in the child's psyche. “The father inevitably embodies the archetype that gives his figure such fascinating power. The archetype acts as an amplifier, increasing the effects emanating from the father as far as they correspond to the inherited archetype” (CC 4, paragraph 744).
In myth, legend and dreams, the father archetype represents the Elder, the King, the Heavenly Father. As the Lawgiver he speaks with the voice of collective power and is the living embodiment of the principle of Logos: his word is law. As Defender of the Faith and the Kingdom, he is the guardian of the status quo and a bulwark against all enemies. Its attributes are activity and penetration, differentiation and judgment, abundance and destruction. Its symbols are the heavens and the sun, lightning and wind, the phallus and weapons. The heavens symbolize the spiritual aspirations of the male principle, and he, as the Father, is its main bearer, but in almost all religions and mythologies the heavens are in no way the sphere of universal Good: they are also the source of natural disasters and catastrophes, the place from which divinity makes decisions and judgments. from where he punishes with lightning strikes and rewards with benefits; they are the throne room of the ancestral patriarch, where he freely exercises his powers over the life and death of his wives and children. Because both Mother and Father have a Dreadful side: he has the dual aspect of Jehovah and the fruitfulness and destruction of the Hindu god Shiva. He is Kronos, who prevents his sons from replacing him by eating them alive.
As long as the growing child is interested, all Jungians agree that the father archetype is activated later in the ontological sequence than the mother archetype, although opinions about exactly when this activation occurs are quite vague. Jung believed that the father archetype manifests little until about the fifth year of a child's life, but thereafter it is expected to have a greater influence on the development of the child's personality than from the mother archetype, and this influence is also felt during puberty. As we will see, however, there is good reason to believe that the father begins to exert a significant influence much earlier than Jung believed.
It is obvious that the first archetypal constellation through which the Self feels its way out of ouroboros into conscious reality is the Mother, but it is likely that the post-uroboric "Mother" is, in fact, still in the stage of the (undifferentiated) "Parent": only later, with the emergence of ego-consciousness and the formation of attachment bonds with both parents, the “Parental Separation” arises, the parental archetype becomes differentiated into maternal and paternal poles.
The fact that the process of parental separation begins already in the second year of life and is fully revealed in the fourth is confirmed by a number of studies. For example, Biller (1974) found that paternal deprivation before age four has a more detrimental effect on child development than paternal absence later in life. In a study by Leichty (1960), a group of people whose fathers were at home during their early childhood was compared with a group whose fathers joined the army when they were between three and five. These "fatherless" men had significant difficulty adjusting to the return of their fathers, some finding it impossible to identify with them or perceive them as a masculine ideal. Burton (1972) studied the influence of father absence on the development of gender identity in Barbados children and found that father presence during the first two years of childhood was important in avoiding the development of feminine orientation in boys. In addition, Money and Erhardt (1972) and others have compiled evidence that convincingly demonstrates that gender identification was usually achieved by eighteen months. Attempts to correct incorrect sexual attitudes after this age entailed great difficulties. It is clear from this that the father is much more significant to the child than an accidental substitute for the mother, and that the archetype of the father becomes both differentiated and active at an earlier stage than Jung supposed.
But where Jung was correct was in identifying the father’s contribution to psychogenesis: it is through the relationship between father and child that sexual consciousness arises. Gradually, the boy begins to understand that his connection with his father is based on identity (“My father and I are one”), while the girl views the connection on the basis of difference (i.e., the father is, both spiritually and sexually, her first significant experience “ "otherness" of men). Jung believed that the presence of the father was extremely important for the boy to realize in consciousness and behavior his own masculine potential. Since the formation of the maternal bond precedes the onset of sexual consciousness, this bond is based on the identity of the mother for a boy no less than for a girl. And so the girl does not have to reorganize her original sense of identity with her mother, while the boy undergoes a revolutionary transformation from identity with mother to identification with father. The absence of a father makes this transition difficult and sometimes even impossible. Many studies document high levels of sexual disorder in boys who grow up without fathers and a relative absence of such disorder in fatherless girls.
However, there is no doubt that fathers do influence daughters to a significant extent in the manner in which their daughters experience their femininity in relation to man. His assurances of love can greatly help her in accepting her feminine role, while his refusal or ridicule can cause a deep wound that will never heal. Girls who grow up without fathers may not question their femininity at first, but when it comes to living with a man as a partner, they can feel hopelessly lost and completely unprepared.
However, a father's influence on the development of his children extends far beyond the issue of sexual orientation and related relationships. In the vast majority of patrilineal societies, the father serves as a bridge between family life and the life of society as a whole. This is what Talcott Parsons (Parsons and Bales 1955) calls the instrumental role of the father, which distinguishes him from the expressive role of the mother. Almost everywhere, the father had a centrifugal orientation (i.e., towards society and the outside world) in contrast to the mother's centripetal involvement (i.e., in the home and family), although in our culture this distinction is much less clear-cut than it was. By introducing society to the family and his family to society, the father facilitated the child's transition from home to the world at large. It promoted the development of skills necessary for successful adult adaptation, while at the same time imparting to the child the values and mores prevalent in the social system. That he performed - and in many parts of the world continues to perform - in this function is not just a cultural accident: it rests on an archetypal basis. Whereas the mother in her eternal aspect represents the unchanging earth, the transpersonal [i.e. archetypal], the father represents consciousness, moving and changeable. In this sense, the father is subject to time, subject to aging and death; his image changes with the culture he represents (von der Heydt 1973). Traditionally, the Mother is timeless and dominates the sphere of feelings, instincts and the subconscious; The Father is associated with events that occur in the material world in the context of space and time - events that are approached, manipulated and changed through consciousness and the use of desire. The father not only represents his children's work ethic, social success, politics, and relationship development, but he also represents to them all the extroverted potential of the world as a place that is familiar and livable. As he succeeds in this role, he frees them from their infatuation with their mother and promotes the necessary autonomy (Ego-Self axis) for effective living. In turn, the mother's expressive function continues to provide emotional support and security to enable them to go out and face problems in the world.
That fathers and mothers are constitutionally adapted to their respective social and personal roles does not, of course, negate the existence of “effective” potential in the mother or “emotional” potential in the father. What we are discussing are those archetypal tendencies and modes of functioning that are signs of archetypal expression. Of course, men can function in the same roles as women and vice versa, but this is not something they are better equipped to do. When it comes to the expression of Eros, for example, the archetype is realized characteristically differently in men and women in relation to their children. It is as if, as Wolfgang Lederer (1964) said, fathers and mothers have two different ways of loving: for a mother it is usually enough that her child simply exists - her love is absolute and largely unconditional; a father's love, however, is more demanding - it is a casual love, a love that depends on the world's performance. Thus, Eros is realized by the mother directly through her expressive role; while in the father it is inextricably linked with his instrumental function. A mother's love is an a priori precondition for bonding with her child; a father's love is something that must be won through achievement. And since the father's love must be earned, this becomes an incentive to develop autonomy and confirm this autonomy as it is achieved. The growth of the ego-self axis, therefore, which begins through the relationship with the mother, is further integrated and confirmed through the relationship with the father.
PATERAL BEHAVIOR IN ANIMALS
Biologically speaking, fathers are clearly less important than mothers from the moment fertilization occurs. However, it would be surprising if the role of the father, so important among our species, were not obvious in other mammals. Given the fact that mating relationships in most mammalian species tend to be promiscuous or non-existent, and therefore it is often impossible to decide which male is the father of which child, adult males in many species do show some interest and personal involvement in the lives of mothers and infants, as a justification for the use of the paternal term, even if this behavior differs somewhat in its expression from the behavior characteristic of the human father.
In most primate species, for example, adult males interact freely with young ones, showing their personal interest in such behaviors as caregiving, play fighting, retrieving, providing food, defending against attack, and so on. Some species are more paternalistic than others. For example, the New World of Titi Monkeys, where living occurs in a monogamous union, most of its time is devoted to cuddling with the child, who is transferred to the care of the mother only when it is necessary to feed. The gibbon, a small Asiatic monkey which is also "monogamous", has a less idiosyncratic relationship with its offspring, but is nevertheless closely involved in care until about eighteen months, when paternal interest wanes. Male hamadryas baboons, while usually tough towards each other, often display behavior that seems almost maternal when in contact with young - they carry and cuddle the young with obvious signs of interest and affection. In this species, it is quite common for infants to lose their mothers and find themselves adopted by mature males. Moreover, throughout the baboon population, the transfer of affection from mother to adult male occurs in the second year of life, at a time when the mother typically gives birth to another infant and loses interest in the first. This paternal care continues until approximately thirty months, when the adolescent begins to seek his position in the group's hierarchy of command. A similar form of male acceptance occurs in Japanese macaques at the birth of younger offspring; the “accepting father” acquires the status of the highest rank in the hierarchy of subordination. With the exception of his inability to breastfeed the infant, his behavior for several months closely resembles that of his mother. In most primate species, males act as a source of refuge for the young when they are frightened and intervene when quarrels break out between them. Less directly, adult males also contribute to the welfare of the young by defending the group and their territory from conspecifics and predators.
As in human culture, there is considerable variation among primates in the form that paternal behavior takes, but the potential for such behavior appears to be present in most of them. Even among species where males are generally indifferent or hostile to young, there is evidence that under certain conditions they will form close relationships with their offspring. Thus, it is reasonable to conclude that paternal behavior is “planned” in the genome of all primate males: whether it is activated and whether it is expressed depends on the demands of the environment. When it is activated, the father archetype in animals seems to become much like the father archetype in humans.
FATHER (updated)
Social changes over the past two decades have destroyed the once clear distinction between the instrumental role of the father and the expressive role of the mother. Now that more mothers are going to work and fathers are consequently becoming more involved in the day-to-day care of their children, women have become more “instrumental (effective)” and fathers perhaps a little more “emotional.” This could be beneficial because, in theory, it promotes individualization on both sides. However, these modern models are increasingly problematic because as parents spend less time with their children, mothers are faced with the stress of trying to balance work schedules with motherhood, inevitably leading to love that is more unpredictable and less unconditional than before. . There is little evidence that fathers compensate for this deficiency by providing love on a less casual basis than hitherto. Indeed, the father archetype is becoming less significant in Western society than at any time in Western history. This is partly due to the success of the feminist attack on "Patriarchy" and the rise in the socio-economic level of women, but it is also due to the dramatic changes in reproductive control exercised by the two sexes. Effective oral contraception and legalized abortion allowed women to unilaterally decide when and with whom they would have children, thereby increasing the degree of “paternity uncertainty” on the part of men. This in turn has led to men's reluctance to make the long-term commitment of fatherhood.
Alice Eagly (1987) attempted to explain the expressive and instrumental roles of mothers and fathers in terms of the social division of labor (which, in her view, arose historically and independently of biological considerations) between the role of “housewife” and “full-time employee.” " Once established, these different roles gave rise to different expectations regarding the personal characteristics associated with them. Thus, the housewife role became associated with "communal" functions such as caring and compliance, and the employee role with "activist" functions such as assertiveness and efficiency. Contrary to evolutionary archetypal theory, "social role theory" Eagly proposed that sex differences in social behavior develop from these "communal" and "action" expectations through the process of learning and socialization, without any reference to human biology.
An evolutionary approach to these differences goes beyond the cultural history of social roles to examine how these forms of social behavior may have originated. And once they emerged, how did they contribute to the conformity of the personalities exhibiting them? From this point of view, modern tendencies in human behavior can be considered as adaptations that have been successful in the development of our species. In other words, the evolutionary past holds the key to the social present. Thus, the division of labor was formed in ancestral hunter-gatherer times, when women raised and raised children, gathered vegetables and fruits in groups of women, while men were responsible for hunting, war and defense. Marriage and male dominance emerged as a result of sexual selection and as a means of guaranteeing paternal security.
It was Charles Darwin (1871) who first explained the crucial differences in the behavior of males and females in terms of sexual selection as the result of competition between males for access to desirable females and between females for the right to select suitable males. A hundred years later, Robert Trivers (1972) came to the realization that the sex (usually female) that contributes more to future offspring becomes a valuable resource that is badly needed by the sex (usually male) that contributes less. Since the female sex is much more limited than the male sex in the number of potential offspring it can produce due to its greater contribution to each, different pressures apply to the two sexes. Females maximize their form by being more selective than males in order to obtain a male with good genes, personal loyalty and access to valuable resources. Males, in turn, maximize their form, seeking to mate with as many females as possible. To succeed in this, they must not only compete with other males, but also exhibit qualities that are attractive to females.
Here lies the main difference and the main source of conflict between these two sexes - the huge sexual asymmetry with the minimum reproductive investment required to produce a child who has a fair chance of survival. A man can commit the famous "four-minute act" and immediately get away with it, leaving the woman burdened for the next fourteen years of her life. And a man who leaves can produce many more children, unlike a man who does the noble thing and stays to help. Male reproductive success can be achieved by prioritizing quantity over quality, while the opposite is true for females. Women's cautious pickiness contradicts men's cheerful promiscuity. However, the basic requirement of our species is that mothers and children must be protected until they can cope on their own. The fundamental function of human kinship systems is, as Lionel Tiger (1999) put it, in italics for emphasis, “to protect the bond between children and mothers from the fragile and variable bonds between men and women” (p. 22). Our biology is instinctive enough, says Tiger, to move people forward in love affairs, but much less effective at keeping them together. From here, as we have seen, the development of the institution of marriage began. Once he has entrusted himself to a woman, a man must be sure that the children he feeds and protects are his own. How can he be sure that they are his? The answer is that he can't. Since fertilization occurs in the woman's body and is hidden from view, a man can never know for sure that the child is his own. A woman, on the contrary, can know beyond any doubt that the child emerging from her womb is her own and is equipped with her genes. Therefore, there was a choice to increase paternal confidence. Male sexual jealousy, dominance and possessiveness can be seen as a result of the pressure of choice to achieve some assurance that the man is truly the father of his wife's children.
Evolutionary analyzes of heterosexual behavior in men and women can thus provide compelling explanatory insights. However, this understanding corresponds more clearly to the social circumstances of traditional communities, where the consequences of sexual intercourse inevitably entailed the concept of childbirth and childcare. In our society, all this changed significantly in the 1960s with the advent of reliable contraception in the form of the Pill. This, coupled with readily available abortion, achieved a complete transformation in sexual politics that was cataloged by Lionel Tiger in his book The Decline of Males (1999). “For the first time in the history of human experience,” Tiger writes, “perhaps in nature itself, one sex is able to control the birth of children.” Women can now not only enjoy sex without fear of pregnancy, but also, as a result of fundamentally changed morals, many have children without husbands; some have children without sexual intercourse at all. Paternal uncertainty has correspondingly increased significantly among men, as they no longer have firm certainty about who their children are.
Paternal insecurity is not an irrational worry: it has always been a sexual reality. Numerous DNA studies have confirmed that about 10% of the children of married people are not genetically their own. Under current circumstances of heightened uncertainty, it is relatively easy for men to convince themselves that the child is not theirs. In turn, it may be impossible for the mother to convince the man otherwise. As a result, forced marriages are a thing of the past. In the 1890s, an astonishing 30–50% of American marriages occurred while the bride was already pregnant. The father admitted his responsibility and “did the honorable thing.” Nowadays, a large number of men no longer feel this sense of duty. When the condom became the primary form of contraception, the man was forced to accept responsibility if his partner became pregnant. With the advent of oral contraception, this responsibility passed to the woman. If she gets pregnant, the father can easily say that it is her fault and that she must deal with the consequences herself. She will have to decide whether to have an abortion or raise the child without his support. A growing number of women are choosing the latter option. The UK has the highest rate of teenage mothers in the industrialized world, with 87% of births occurring to mothers aged 15–19 who are unmarried. In the United States, it is estimated that by 2004, almost half of all births will be to single mothers. In the UK, 30% of births occur to unmarried women. Of these, 40% are registered as unmarried but cohabiting couples; 60% are women living alone. If a single mother family is not yet statistically “normal,” it will soon be. Inevitably, this goes along with a reduced male propensity for the productive and reproductive areas of life. This adds to the spiritual impoverishment of our society because it means that millions of people now go through life without the emotional rewards of raising children and, more importantly, millions of children are growing up without the love, protection and “effective” support of a father.
Lionel Tiger believes this sad state of affairs could change if DNA paternity testing became readily available, giving men the means to establish their paternity beyond doubt and encouraging them to become more committed to fatherhood. However, this can also cause controversy: for example, it would expose a man to exploitation if a woman who became pregnant after a “one-night stand” decided to keep the child without consulting the father and then sued him for maintenance.
Although DNA testing may reduce men's predisposition to avoid their fatherhood responsibilities, it is unlikely to have much effect on divorce rates. About three-quarters of divorced men remarry (as opposed to two-thirds of divorced women), so many end up becoming stepparents. In the United States, 60% of children who never lived with their biological fathers live with a stepfather by age 18. Although many stepfathers succeed in developing positive relationships with their stepchildren, some do not, as Daly and Wilson demonstrated. When stepfathers are abusive, the biological explanation is that they are against investing in a child who carries another man's genes. This behavior may be especially obvious in some mammals, such as the lion, which, having taken over a pride, kills the offspring of its predecessor. Sarah Hrdy (1977), a primatologist at the University of California, described how dominant males in langur monkey society kill the still-nursing young of the male they replace, so that their mother will begin to ovulate again and become ready to conceive new offspring. Although, fortunately, few Western stepfathers go so far (with the exception of Yanomamo) that the biological urges responsible for their abusive behavior are similar to the examples given from the animal world.
It should be emphasized again that these drives operate on an unconscious level. When a man becomes violent towards his stepsons and stepdaughters, it is because he is possessed by a form of “biophysical capture”: an autonomous complex with a powerful genetic basis takes over him and holds him in a vice. As with any other complex, it must be the duty of depth psychology to make it conscious, only when a person places his complex in the sphere of consciousness, when he becomes aware of the power of complexes over himself and where they come from, he becomes able to do something about them do. Consciousness gives him the ability to make ethical choices: he becomes able to decide whether he should overcome his complexes.
As we can see, the father archetype is not as simple and unambiguous in its influence as Jungian psychology originally intended it to be. His basis is in the genetic underlayer of the collective unconscious, which means that his expression depends on the perception of whether the children for whom he assumes parental responsibility are the product of his loins. If they are not his own, he needs to do the psychological work to express himself effectively in the paternal role if it is important to him to promote the well-being of his stepchildren and avoid harming them. Such is the size of the male population that they find themselves in such a position that their willingness to accept the ethical obligation to achieve personal consciousness becomes the crux of the greatest social (and psychiatric) problem.
Imagine a person makes a difficult decision - to start his own business, or expand an existing one. He weighed the pros and cons, assessed the risks and saw how difficult the path would be. However, he decides to start it. Moreover, without the support of influential persons, without having solid start-up capital. Risky. But what force guides him, cutting off many doubts? You will say - courage, reluctance to work “for someone”, coincidence, good education and “business acumen”, or self-confidence. Everything is true, but it lies on the surface. Let's look deeper to see the manifestation of archetypal forces in this decision. In this case, this is the power of the Creator archetype and the Mother archetype.
The Creator archetype is the source of the most powerful male power. This force strives to actively and purposefully transform the surrounding reality, improve, modify, fertilize.
A man, led by masculine archetypal power, cannot sit still, he needs to constantly do something, create, create something new. He overcomes all obstacles, even such significant ones as his own inertia and laziness, as well as the lack of basic resources. A person (no matter whether he is a man or a woman) in whom the Creator archetype is clearly and positively represented is a generator of all kinds of ideas. He just gushes with them. Moreover, regardless of the subject. Wherever he finds himself, no matter what he sees, ideas quickly arise in his head on how it can be improved and improved. There are no difficult tasks for him - he will always see several possible solutions. You will say, this is a talent, a gift from God. I don't argue. However, this talent “works” on the “fuel” of the Creator archetype.
Let's call a person in whom the Creator archetype is clearly represented the Bearer of the Seed (male principle). But in order for the seed to germinate, it must fall into the ground (feminine principle). A business will be successful if its creator harmoniously uses not only the power of the Creator archetype, but also the power of the Mother archetype. It is not enough to formulate an idea (the work of the Creator archetype), it needs to be “brought to mind” (the work of the Mother archetype).
The Mother archetype is a source of incredible feminine power. The purpose of this force is internal transformations, changes in the quality of life, the quality of relationships. Feminine power carries within itself unique irrational experiences of Love and satisfaction. It creates conditions, softens impacts, nourishes and pacifies.
The Mother archetype unfolds feminine energy into a creative, transformative channel. The action of this archetype is associated with the creation of something new, with birth, rebirth, restoration “from the ashes,” and a change in the quality of life. Thanks to the action of this archetype, we, men and women, GIVE BIRTH. If not a real child, then a symbolic one. A symbolic child is a new project, a new plan, a business, a creative revelation. Moreover, in the case of symbolic “children,” we are all faced with the biblical “immaculate conception.” Our thoughts and feelings seem to be “fertilized by the Holy Spirit” and a new project arises. The action of the Mother archetype does not end there. In order for an idea to be realized, it needs to be retained, carried out, transformed, “born” into the material world, and socially adapted. All of these are the competencies of the Mother archetype.
You can look at your life now to see how “fertile” you are. I mean your completed projects, plans, ideas. The Creator archetype gives us an idea, but the Mother archetype helps us realize it.
The Mother archetype contains a certain sequence of implementation of an idea. In total, seven cycles of the Mother archetype can be distinguished.
1. The first cycle is “symbolic selection”.
First of all, you need to select the most viable idea from the entire spectrum of ideas “generated” in the “workshops” of the Creator archetype. In nature, not every sperm is capable of fertilizing an egg. The winner is the one who passed the symbolic “filter”. Who put it there? In this case, we can say – the Mother archetype, responsible for the “quality” (vitality) of the offspring. In the first cycle, the task is to select the best. But to do this, you need to know what kind of seedlings different seeds can produce. Remember, in women's fairy tales, the stepmother mixes wheat, millet, peas, poppy seeds and other seeds, and demands that the stepdaughter sort them into separate piles, separate bags. In the process of this “sorting through the seeds,” the stepdaughter also removes any garbage that accidentally gets into the bag - spoiled seeds, pebbles, extra blades of grass. It’s the same in business – we select ideas for development and assess risks. A clear filter of the Mother archetype helps us free ourselves from “precocious” and harmful ideas, and select what is truly viable.
2. The second cycle is “symbolic fertilization.”
The best seed remains, and it is allowed to penetrate the head, soul, wallet and... fertilize. As a result of symbolic fertilization, an amazing feeling of “THIS IS IT!” The “here it is!” state - and there is the “immaculate conception”, the embryo of the new. The second cycle gives us an irrational sense of confidence that we are moving in the right direction. “I know WHAT to do,” we tell ourselves. “I still don’t know HOW to do it, but I know WHAT.” Here the idea turns into a DESIGN, enthusiasm, inspiration, and inspiration for what is planned appears. We are overcome by a strong desire to act, change, and achieve our goals.
3. The third cycle is “symbolic retention.”
The idea is good, but vulnerable. He is affected by many forces and circumstances. Doubts, lack of conditions and resources can force us to postpone the implementation of a plan indefinitely. Some thoughts, feelings, circumstances can even destroy the plan. This cannot be allowed! The idea needs to be held, strengthened, accepted, loved. Yes, not all conditions are favorable, and it may not work out as quickly as we would like. But everything has its time. In order for there to be fruits, for the business to develop, it is necessary to learn to hold on to a beautiful idea, and not to abandon it because of a “sober look at the circumstances.”
4. The fourth cycle is “symbolic gestation.”
Bearing a fetus is directly related to the presence of a favorable nutritional environment. To bear a child, a woman needs protection, faith, and health. Also, each of us, in order to realize our plans, requires a nutritious environment. The ability to create it is also “written” in the Mother archetype. In this cycle, we actively and purposefully create conditions for the implementation of our plans. We create an action plan, attract resources, and distribute areas of responsibility among performers. In addition, the author of the plan “feeds” all its participants with the special emotional energy of faith in victory, in the positive outcome of the project.
5. The fifth cycle is “symbolic birth.”
The result of our activities is associated with this cycle, as well as our ability to complete the task, that is, symbolically give birth. For many people this comes naturally. But some have a “glitch” in this cycle. It can manifest itself even in small things. For example, a person decided to buy a car (was fertilized by this idea), collected information about various brands, was able to filter it and settled on a certain model, kept his plan, although friends got in the way; he even symbolically endured it (that is, he collected the required amount of money, despite many obstacles and temptations). Now all you have to do is go and buy a car, the deadline has already been set. And at this very moment a person suddenly has fear, doubts, and other ideas. Under their influence, he cancels his trip to the car dealership, uses the money for other needs, and continues to walk. This may be healthier, but this man did not realize his plan. For one simple reason - fear of “symbolic childbirth”. It's fair to say that some pregnant women are also afraid of childbirth. But a woman cannot help but give birth. When it comes to new human life, the Mother archetype does not fail. But in relation to our plans in business, “failures” happen. How to overcome them? Only through action! Go and do it! No matter what happens, it is necessary to bring what is planned to the end. Preferably on time, because “post-term” babies are not the healthiest thing.
6. The sixth cycle is “symbolic accompaniment.”
So, the birth took place. It would seem that here is the final action of the Mother archetype. But that's not true. Birth is followed by symbolic accompaniment. That is, education, training in necessary skills, training in independence. Female animals release their cubs into the “big life” only after they have taught them everything they need. Concepts such as “author’s support of the project”, “technical support and support” refer to the sixth cycle of the Mother archetype. Could there be "glitches" here? Certainly! They are called "foundling syndrome." For example, a business coach released a group and forgot about its participants. Whether they use new knowledge in their work is not interesting to him. After all, his job is to teach, pass on knowledge, that is, “symbolically give birth.” However, in order for new knowledge to really work in practice, post-training support is necessary. So that training participants do not feel like “foundlings”. Sometimes a person thinks: “I’ll create a new business, put it on its feet, hand it over to the manager, and I’ll calmly enjoy life.” This is a wonderful plan if you keep in mind the sixth cycle of the Mother archetype. After transferring the business to the manager, you need to be patient and subtly accompany your “brainchild”, building a delicate relationship with the hired manager. “Foundling syndrome” manifests itself in our impatience, in the desire for “everything to work on its own.” A wise mother will not demand literacy and independence from her newborn child. It’s the same with what we generate - for some time it still needs our patient accompaniment.
7. The seventh cycle is “symbolic letting go”, blessing.
A kind fairy-tale mother (or father) blesses her son on his journey and gives him a handful of his native land as a farewell. She understands that her son has his own path, she accepts his autonomy, but on the other hand, she knows that the spiritual connection between them will never be broken. Thanks to this connection, she will be able to pray for him, and perhaps this is what will save him from unnecessary difficulties and adversity. This is the natural completion of the cycle of action of the Mother archetype. But even in the finale there are “glitches”. Everyone knows “symbiotic connections”, desires to control the life of an adult child, excessive attachment to the results of one’s activities, and much more. The Mother archetype “records” the ability to LET GO WITH BLESSING, while maintaining a subtle connection. Thus, a wise business owner, having convinced himself of the competence and reliability of his hired manager, gives him the opportunity to lead and bear full responsibility for the result.
So, no matter what business we do, the archetypes of the Creator and Mother form the plot of events: new ideas appear, we “filter” them, select the best, are inspired by them and begin to work with enthusiasm; we come to a result, support our project until we are completely independent, and “let go” of it in order to prepare for a new stage in life. This sequence of events is provided for by Nature itself. When only the Creator archetype is actively represented in a businessman, he will be an inexhaustible source of ideas. Therefore, he needs to recruit a team that will ensure the implementation of his ideas based on the Mother archetype. But if the implementation of the project fails, you need to carefully analyze which cycle of the Mother archetype the violation belongs to.
This is how the principles of masculine and feminine are combined and united in business. Our task is to know these laws and subtly use them so that our business develops dynamically.
http://www.cka3ka-miks.com/o-metode-kompleksnoj-skazkoterapii/nekotoryie-stati.html
Magical imagination. A Practical Guide to Developing Superpowers Farrell Nick
Healing Parental Archetypes
This strategy is designed specifically for those whose images of parents are so distorted that the very existence of their mother or father has a detrimental effect on the lives of these people. An example is the daughter of a prostitute, about whom I wrote earlier. This strategy can also be useful for those who, for various reasons, have been deprived of a father or mother in their lives. Often children can become attached to stepparents, but in some cases this is impossible, and then these children find themselves deprived of the positive archetype of a mother or father as a basis for building a harmonious life of their own. As they get older, this can lead to relationship problems or a desire to find a partner who is similar to the role model, but is completely unsuitable for that person.
This strategy forms a connection with the archetypes of husband and wife - Isis and Osiris, whose love for each other was so great that they were able to conceive their child, Horus, even after death. Isis creates the ideal image of the mother, and Osiris the father. When implementing this strategy, a person who has a weak mother image should choose Isis, and someone who has a rather unstable father image should choose Osiris. Before the journey begins, the séance participant should be shown images of Isis or Osiris so that the person has a clear idea of what they look like. After completing the strategy, you should help the session participant say the word “mother” if the goal was to create a mother archetype, or the word “father” if the goal was to form a father archetype, while visualizing the image of the god and goddess. This action establishes a connection between the figure of God and the soul.
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