archetype cards

innocent child archetype


The relationship between archetypes and the collective unconscious and growth is founded on "the deposits of all our ancestral experiences, but they are not the experiences themselves," according to Jung (Jung, 1928). What is the best way to interpret this? First, some academics (Hogenson, 2001; MacLennan, 2006; Stevens, 2012; Oatley, 2019) believe that Baldwin (1896a,b) had a significant impact on Jung: Baldwin's idea is about a species' capacity to learn to deal with unique challenges in order for the species to survive. This establishes the circumstances for shaping selection processes until the species' genetic makeup has evolved to the point where it can react to the environment instinctively and autonomously. According to Baldwin (ibid. ), behavioral flexibility could address the adaptation dilemma between environment and person quicker and more effectively than merely random selection. As a result, cultural impact could propel human evolution ahead. The fact that animal husbandry with cows ultimately led to more and more humans being able to handle lactose better shows this, according to Hogenson (2001). These systems have been in place for millions of years, and they have influenced human interactions and behavior in both natural and social settings. Second, Bergson (2007) stated that procedures based on direct experience and intuition are more significant than abstract rationality and science for comprehending reality. Jung argued that human beings, in addition to instinct, employ intuition, which Jung stated allows for the foreseeing of scenarios in which the human's perception of complicated events helps to the human being's evolution (Jung, 1960, p. 269). The collective unconscious, according to Jung, is made up of this form of intuition, "namely, the archetypes of perception and apprehension," as well as instincts (Jung, 1960, p. 270). Jung claims that premonition and collective subconscious evolve through time and are assimilated into humans as a form of cultural learning, intuitive knowledge, and behavioral flexibility, based in part on Bergson and Baldwin. The link between man and nature, as well as archetypal allusions to nature in myths, stories, and instincts, must be understood in this context.

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The god Heimdallr was sent to the humans by the other gods to teach them how to live in the wild. He taught them how to control the holy fire and how to make crafts so they might construct homes and boats. He was also a protector, having the most acute hearing and eyesight one could conceive. He used his horn to send critical signals to the people, especially when danger was near (Ellis Davidson, 1990).
In ancient Greek, the word "archetype" implies "original pattern."

innocent archetype


According to Jung's hypothesis, powerful archetypes have existed in all societies from the dawn of time. Natural surroundings have evolved alongside humans, thus there should be strong archetypes associated with both items and occurrences in nature. Despite the fact that many myths and stories are tied to certain sorts of natural settings, Jung did not suggest any single nature archetype. These are also linked to mythical characters. However, it may be inferred that Jung suggested habitat categories while he was nearing the end of his life. Jung encountered Many representatives from indigenous peoples throughout his travels in Africa, Mexico, and other parts of the world, and based his writings on these encounters concerning the archaic man. An ancient person does not believe in god, yet he is aware that he exists, according to Jung (Sabini, 2008). This is not least because god is corporeal; you can see, hear, and feel him. Natural occurrences such as the sun, moon, thunderstorms, and other natural phenomena are often connected with archaic faiths. However, Jung may have thought that calling these god-related occurrences archetypes would be acknowledged sacrilege. Jung relates an episode in which a Pueblo chieftain looks to the sun and names it his deity, his father, in Sabini (2008, p. 114). C. G. Jung was fascinated by nature and enjoyed spending time in it. He also argued that in order to remain complete and healthy, humans need to live in natural situations. He maintained that having touch with nature is crucial for our mental health: "Natural life is the nourishing soil of the soul," he remarked, as well as "Human existence should be rooted in the earth" and "Nature is an incomparable guide if you know how to follow her" (Sabini, 2008).

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This nature archetype portrays adventurers and their surroundings, such as Himalayan and Arctic explorers. This nature archetype includes Thor Heyerdahl, who explored the world's oceans with the raft Kon-Tiki and the papyrus boat Ra. Jack London, Mark Twain, youth book author Enid Blyton, and Daniel Defoe with Robinson Crusoe, which inspired, among other things, the growth of the famous TV series "Survivor," are among the authors who concentrate on this phenomena. Of course, this natural archetype also draws individuals to more mild difficulties, such as overnight walks in tents, mountain climbs, canoe journeys, and so on.
In his theory of the human psyche, Jung introduced the idea of archetype. Within our collective psyche, he discovered 12 common legendary characters archetypes.

the seeker archetype


Archetype ideas are now being studied by a growing variety of scholars across a wide variety of scientific areas (Winborn, 2016). Modern research demonstrates that archetypes and the collective subconscious could be connected to evolution, as well as epigenetics, according to Hogenson (2001), MacLennan (2006), Stevens (2012), and Oatley (2019). The findings of cross-cultural empirical studies appear to support the idea that people are born with the ability to identify symbols and understand their meaning (Sotirova-Kohli et al., 2013). Researchers also examine the link between archetypes and current epigenetic research results (Anderson, 2016; Roesler 2018). The notion of natural archetypes will be used in this essay. Arche refers to a thing's genesis or principle in ancient Greek philosophy. The term typos comes from ancient Greek and meaning "model," "impression," or "form."

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The second branch of this cluster discusses issues in a more populous environment. There are two sides to these two nature archetypes, which may be understood as divine twins (Ward, 1968). They are tempting at first and might be considered restorative, at least in the short term. They are, however, extremely difficult, and could be terrifying, even dangerous.
Jung recognized twelve major kinds that include the whole spectrum of human motives. Every one of us has a dominating archetype that shapes our personality.

the rebel archetype


The growing fascination in Jung and archetypes among landscape architects and planners could be defined in characteristic by the fact that rapid globalization and urbanization are homogenizing public urban green spaces around the world, but it's also possible that it's because more and more research shows that people's time in nature has a positive impact on their health. Nature and gardens have been shown to have a substantial impact on human health, primarily when it comes to decreasing stress levels and rehabilitating persons suffering from stress-related psychological disease (Egorov et al., 2016; Grahn et al., 2017; van den Bosch et al., 2018; Nilsson et al., 2019). However, we don't know enough about the characteristics that natural spaces should possess in order to be health-promoting. Most health-related beliefs are founded on evolutionary assumptions, which state that human beings' roots or ancient "home" could be located in certain natural environments. The Attention Restoration Theory (Kaplan, 2001), the Stress Reduction Theory (Ulrich, 1993), the Supportive Environment Theory (Grahn et al., 2010; Stigsdotter et al., 2011; Adevi, 2012), and the Biophilia Hypothesis (Grahn et al., 2010; Stigsdotter et al., 2011; Adevi, 2012) are all examples (Wilson, 1984).

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