archetypes quiz

the lover archetype


The westward sun was a drip of molten gold that slipped closer and closer to the world's brink. They were suddenly aware that the dusk signaled the end of light and warmth.

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Psychiatrist Carl Jung, maybe more than anybody else, equipped us with a map of the human mind. Numerous of the driving aspects that drive human behavior were categorized by Jung via his analytical psychology. (Here's a link to a beginner's guide to Jungian psychology.)
We humans have had an curiosity in explaining the big existential story and locating ourselves and our actions in the world from the dawn of time, frequently via religious beliefs (Turner, 2005). As a result, Numerous components of the natural environment have been considered as more welcoming and holy than others. Many civilizations have examples, such as the ancient Greeks' Arcadia, the Persians' Paradise, and the Bible's Eden. We discover trees with nice, edible fruits, abundance of fresh water, and friendly animals in accounts of these locales (Prest, 1988; Gerlach-Spriggs et al., 1998). We meet Adam and Eve in the Garden of Eden in the Bible's Creation. Arcadia was recognized in Ancient Greece as a region of bliss and beautiful perfection. The Gilgamesh Epic presents a garden of gods, a paradise, as a place where even diseases yield and we might restore our vigor and power (Stigsdotter, 2005). There are no structures in any of these settings; instead, wildlife and gardens take center stage. However, nature contains dangerous places, animals, and phenomena that are linked to evil demons or the devil in various religions (e.g., Christianity and Islam), and where the malefic underworld (e.g., Hades or Hell) is depicted as a dark place with forests where one gets lost, deserts and swamps, and extreme heat or cold. This is best seen in Dante's Divina Comedia, which has wonderful underworld images by Gustave Dor?¡ì| (Alighieri, 2018).

the caregiver archetype


An thorough questionnaire was constructed in attempt to better understand how individuals acknowledge objects and occurrences in nature. Nature is described as the phenomena of the physical world as a whole, which includes plants, animals, the terrain, and other earthly factors and products (Oxford English Living Dictionaries, 2019). The natural environment, according to Johnson et al. (1997), is made up of all living and non-living entities that occur naturally. It includes all living species, weather, climate, and natural resources that have an impact on human existence, such as animals, flora, soil, rocks, atmosphere, and natural phenomena that occur within their bounds and nature.

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Robert Moore, a neo-Jungian, is maybe my favorite (and most practical) paradigm for comprehending archetypes. Moore and Gillette emphasize the four fundamental archetypes in the male psyche, as well as the eight bipolar shadow archetypes that go with them, in King Warrior Magician Lover.
Nature or landscape archetypes are these old descriptions of the essence of Numerous natural environments. Natural area descriptions that are comprehensive, simply accessible, and relevant are required today: relevant, not least when it comes to the relevance of nature areas for human health and well-being. Bourassa (1988) provided a framework for landscape architecture and planning that goes like this: He claimed that archetypes, as explained by Jung, might be useful in evaluating landscapes. Modern environmental psychology theories, according to Bourassa (1988), might be recognized as being in accordance with CG Jung's beliefs on archetypes. Nash (1997) proposed that CG Jung's notion of archetypes might be utilized to examine how landscapes have been seen and understood throughout history little over a decade later. Hreko et al. (2015), Wilkinson (2015), Wardropper et al. (2016), Cullum et al. (2017), Jin and Du (2017), Catalani et al. (2018), Hartel et al. (2018), Nogu?¡ì| and Wilbrand (2018), Olszewska et al. (2018), Xing and Chen (2018), and Evers et al. (2018) all use the term archetypes in their landscape descriptions (2019). Several of the scholars argue that it is vital to capture and convey a holistic meaning in the environment in landscape planning and landscape design, and that archetypes are the answer. "Several contemporary works of landscape ecologists deal with the problem of landscape type determination with the emphasis on the synergy of multidimensional landscape perception," according to Hreko et al. (2015). The writers discuss the physical components of the landscape and their qualities, as well as the assessment of landscape changes in terms of landscape wide variety and the notion of a "cultural-spiritual entity." "We propose the use of archetypes as a way of moving between conceptual framings, empirical observations, and the dichotomous classification rules upon which maps are based," Cullum et al. (2017) write. A idea for a complete category or class of items is called an archetype. Archetypes could be thought of as abstract exemplars of classes, conceptual models that connect form and process, and/or implicit mental representations." In these two papers (Hreko et al., 2015; Cullum et al., 2017), the connection to CG Jung's archetypal ideas is tenuous. The connection to Jung's ideas is significantly more evident in other articles: Wilkinson (2015) aspires to create more meaningful landscape architecture through a better understanding of the human-nature relationship. She proposes that one method to expand this understanding is to use Jung's archetypal ideas. Olszewska et al. (2018) use Jung (1964) when forming categories for what makes specific landscapes contemplative, and this is especially true of their suggested category of "archetypal elements," such as stones, an ancient tree, or a route. "The design of a public space should attach importance to the change in people's emotional experience according to their surroundings," Xing and Chen (2018) say, citing CG Jung. Emotion arises from the collective psyche of humans, and its substance is archetypal."

the sage archetype


This research was confined to southern Sweden, which has a distinct natural landscape. Southern Sweden's nature is characteristic of the nemoral natural geographic region, which encompasses the majority of Central Europe and includes deciduous forests such as European beech (Fagus sylvatica), European ash (Fraxinus excelsior), and hornbeam (Carpinus betulus), as well as a small amount of coniferous forests, especially Norway spruce (Picea abies) and Scots pine (Picea (Pinus sylvestris; Paine, 2008). Larger collections, such as the National Atlas of Sweden (Nordiska ministerrdet, 1984; Selander, 1987; Helmfrid et al., 1994; Raab and Vedin, 1995), provide more detailed descriptions of the southern Swedish countryside.

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Moore's archetypal study concentrated on male archetypes, but his concept also applies to the feminine psyche, with the Queen representing the King. He does admit, though, that there are other details of the female brain that he doesn't cover in his work.
Through Jung's notion of archetypes, Bourassa (1988), Nash (1997), Wilkinson (2015), and Xing and Chen (2018) all see tremendous opportunity to advance both theory and practice in landscape architecture and landscape planning. The archetypal notion could be traced back to Plato and ancient Greek civilisation. Plato's "Eidos" were pure mental forms inscribed in a person's soul before they were born into the world (Williamson, 1985). They were communal in the sense that they encapsulated the phenomenon's core qualities rather than its unique particularities. Philo of Alexandria elaborated on Eidos' ideas and coined the word archetypes (Hillar, 1998). Jung is credited with developing the notion of mental archetypes as we know them today (1968). Archetypes are fundamental, universal templates for concepts in his psychological system. Olszewska et al. (2018) offer a category of "archetypal elements," such as stones, an ancient tree, or a route, as an example. CG Jung, on the other hand, does not limit himself to writing about archetypal aspects. The archetypal theory of Jung might be shown as a series of spherical layers (Sharp, 1991). The conscious layer is at the top, followed by the personal unconscious, which contains a number of unconscious structures or complexes. The material of this layer is unique to each individual, and the structures you've formed are based on your predispositions, experiences, and how you've dealt with them. The collectively unaware are the next layer, with a range of inherited archetypes, such as symbolic archetypes or particulars like serpent, tree, sun, moon, and fire (Jung, 1964, 1968; Sharp, 1991). There are also situational archetypes or events, such as birth, death, marriage, and lost love, as well as character archetypes such as father, hero, or deity. Archetypes, according to Jung, emerged via evolutionary processes. The archetypes have an impact on how a person perceives and interprets what he or she sees. They might elicit emotions and sensations such as as fear and delight that are linked to archetypes such as father, hero, or deity. The subconscious manifests itself via symbols seen in everyday life, such as dreams, art, and religion, as well as human behavior patterns and connections (Jung, 1964, 1968; Sharp, 1991). Similarities between legends/myths from many civilizations, according to CG Jung, clarify the presence of universal archetypes (Boeree, 2017).

the magician archetype


The authors created a detailed questionnaire based on the foregoing, which regarded a vast number of items and occurrences found in natural surroundings in southern Sweden. These were designed to contain as Numerous different sorts of important components as feasible in terms of people's experiences in natural areas. Vegetation, animals, and landscape formations such as mountains, lakes, and watercourses, as well as cultural particulars such as roads, trails, houses, and enclosures, are among these elements. There are additional sections on common weather kinds and celestial events. The questionnaire contained the most known and significant particulars for the general audience. Eight peers in environmental psychology and landscape architecture were emailed the list, and they suggested additions. The final list included 261 items and phenomena found in Southern Sweden's natural environment. The goal was to use multivariate statistical techniques such as cluster analysis to examine the data gathered.

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