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Psychiatrist Carl Jung, maybe more than anybody else, equipped us with a map of the human mind. Many of the driving particulars that drive human behavior were categorized by Jung via his analytical psychology. (Here's a link to a beginner's guide to Jungian psychology.)

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Nature or landscape archetypes are these old descriptions of the essence of many 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, could be useful in evaluating landscapes. Modern environmental psychology theories, according to Bourassa (1988), may be identified 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 details of the landscape and their qualities, as well as the assessment of landscape changes in terms of landscape number 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 psychological 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 primarily 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 second group includes weather extremes that are directly hazardous to human life and health, such as hurricanes and floods caused by rain and storms. There's also the snake in this group, an animal that Numerous people dislike and dread (Table 4). Storms are a prominent theme in Numerous faiths, such as the Bible's story of Noah's Ark, which includes a deluge of the world. Storms are also prevalent in many contemporary texts and films.

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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.

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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 may 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 psychological 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 particulars. 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 such as 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 identity 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 may 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 Numerous civilizations, according to CG Jung, explain the presence of universal archetypes (Boeree, 2017).
The snake is connected with thunder, storms, and lightning in many cultures throughout the globe. The struggle between the thunder god Thor and the wicked and huge serpent J?rmungandr is depicted in the Nordic Pre-Christian mythology (Ellis Davidson, 1990). It's about nature's vast and awesome force, which could occasionally manifest as a leviathan rage, when man is frequently little and helpless.

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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 aspects of the female brain that he doesn't cover in his work.

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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 conditions 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 might 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 substantial 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 attribute 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.
The phenomena we discover in the third cluster is a desire for a strong and majestic natural environment that can be mastered by humans. The temptation is in the bush, far from civilization, where you have some protection from the fire and a place to hide. The fire symbolizes security and comfort (Table 5). Rafts and ruins are among the themes that define the expedition. It's all about overcoming obstacles and exploring high mountains, the sea, and raging rapids. During the journey, the main emphasis is on survival, but it is also possible to daydream, for example, around the campfire. Such problems might be perilous or not.


The 12 Archetypes is a famous model from Margaret Mark and Carol Pearson's The Hero and the Outlaw. While the book focuses on developing brands, the 12 archetypes might also be applied to individuals.

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