In her 1984 book, Goddesses in Everywoman: Powerful Archetypes in Women’s Lives, psychiatrist and Jungian analyst Jean Shinoda Bolen delves into seven feminine archetypes within woman’s psyche, based on the goddesses of ancient Greece, whose names and mythologies have endured for more than three thousand years. Myths are not mere fictitious stories or fantasies of the human mind, but perennially recurring patterns that describe fundamental concerns of the human condition.

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The crisis in mature masculinity is very much upon us. Men feel anxious, on the verge of feeling impotent, helpless, frustrated, unloved, unappreciated, and often ashamed of being masculine. Something vital is missing in the many lives of men.

For students of mythology and Jungian psychology, there is hope. The external deficiencies we face—absent fathers, immature role models, a lack of meaningful rituals, and the scarcity of ritual elders—can be overcome if we look within ourselves, and turn towards the archetypes of the mature masculine within our unconscious.

In King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine, Robert Moore and Douglas Gillette explore the difference between Boy psychology or the archetypes of immature masculinity and Man psychology or the archetypes of mature masculinity, as well as their shadow sides.

“The more beautiful, competent, and creative we become, the more we seem to invite the hostility of our superiors, or even of our peers. What we are really being attacked by is the immaturity in human beings who are terrified of our advances on the road toward masculine or feminine fullness of being.”

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Confusion, wandering, isolation, darkness, disorientation—all evoke the labyrinth, a complex network of paths in which it is difficult to find one’s way out. Or do they? The labyrinth’s original meaning has been entirely distorted, which is only to be expected from such a perplexing symbol.

Today, the labyrinth is found everywhere: in architecture, art, books, movies, and games. The labyrinth is an archetype, a primordial image that dates back to the Bronze Age (around 2500 to 2000 BC), making it one of the oldest symbols. The archetypal image of the labyrinth fundamentally expresses the path of life, full of dark corners and unexpected turns. If we overcome them, we are transformed and enlightened – if not, we become disoriented and find life meaningless.

The labyrinth is an archetype, a primordial image that dates back to the Bronze Age (around 2500 to 2000 BC), making it one of the oldest symbols. It encompasses various images: the path of life, the Earth Mother, birth, dance, warding off evil, initiation, liminality, the descent into the underworld, symbolic death and rebirth, the journey to the Self, the alchemical Great Work and the pilgrim’s spiritual journey.

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Animals have been an integral part of human existence since our earliest origins. They are deeply ingrained within us and play a crucial role in the unconscious. In various religions, animals are revered as gods. Swiss psychiatrist and psychologist Carl Jung frequently remarked that animals embodied the divine aspect of the human psyche. He wrote a bold statement for a thinker of his era, "Even domestic animals, to whom we erroneously deny a conscience, have complexes and moral reactions.”

We belong to the animal kingdom, and knowing this is part of the individuation process, the journey towards wholeness. Yet, we seem to have forgotten our roots.

The animal is a symbol of the Self. It embodies the complete wisdom of nature yet does not possess the light of human consciousness. Animals are deeply connected to a “secret” order within nature itself and the absolute knowledge of the unconscious, living according to their own inner laws beyond human notions of good and evil. Animals live exactly as they were meant to live, and grasp a sense of wholeness instinctively, rather than intellectually. They are the ones who can lead us to this source of natural life.

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Strange sightings have been reported in the sky throughout history. After the Second World War, however, the appearance of UFOs became prominent in culture. Swiss psychiatrist and psychoanalyst Carl Jung studied the UFO phenomenon for more than a decade until his death in 1961. He wrote a book entitled Flying Saucers: A Modern Myth of Things Seen in the Skies, where he saw UFOs as a living myth for modern man, stating that we have the golden opportunity of seeing how a legend is formed, and how in a difficult and dark time for humanity a miraculous tale grows up of an attempted intervention by superior or “heavenly” beings.

Jung’s field of interest is the human reaction to the phenomena, an effort to understand the complex working of our interior life, as this is revealed through the UFO phenomenon. UFOs are visionary rumours whose basis is an emotional tension having its cause in a situation of collective distress or danger, or in a vital psychic need – shedding light on the psychic compensation of the collective fear weighing on our hearts.

UFOs have become a saviour myth, as we have projected on them a hope, an expectation. They express the symbol of totality represented by the mandala, the archetype of the Self, whose chief role is in uniting apparently irreconcilable opposites and is therefore best suited to compensate the split-mindedness of our age, bringing order and regulation to chaotic states.

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Since early childhood, Carl Jung experienced paranormal phenomena, that is, phenomena that are beyond the scope of scientific understanding. They were virtually commonplace in Jung’s family. Jung’s personal experiences with the paranormal would set him on a quest to find an explanation of these events with his theory of analytical psychology, as well as sparking his interest in parapsychology, the study of psychic or paranormal phenomena, especially regarding extrasensory perception or ESP (precognition, clairvoyance, telepathy, intuition, etc).

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Death is one of the greatest mysteries of human existence, the inevitable fate that unites us all. Whenever man is confronted with something mysterious and unknown such as the origin of the world, death, the afterlife, etc., the unconscious produces symbolic representations.

In her groundbreaking book, On Dreams and Death, Jungian analyst Marie-Louise von Franz writes about death dreams, that is, dreams of people who subsequently died. Therefore, they are of a precognitive nature, as they can anticipate the death of someone. In death dreams, the end of physical life is represented in a symbolic way, but almost always accompanied by manifestations that allude to the continuation of the person’s life.

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The villain is the most captivating and intriguing of all archetypes. The hero would not exist without his darker counterpart, which reflects aspects of ourselves that we do not dare to acknowledge or confront, but which are present within all of us.

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(1:46) The Meaning of Villain

(2:40) The Oldest Form of The Villain

(3:18) The Villain Archetype in Literature

(11:00) The Superhero

(12:26) Sympathy for the Villain

(13:17) The Antihero

(14:56) The Modern Villain

(16:03) The Joker and Hyper-Sanity

(19:55) Villains and The Dark Side

(21:40) The Villain’s Journey

(23:00) The Villain and The Hero

(28:22) Villain: Mirror of The Dark Aspects of Humanity

(32:56) The Villain Redemption Arc

(33:18) The Dark Triad

(36:20) The Tyrant

(38:26) The Resentful One

(40:19) The Traitor

(41:30) The Sadist

(41:58) The Criminal Mastermind

(43:25) The Mad Scientist

(43:54) The Jester or Trickster

(44:20) The Terrible or Devouring Mother

(44:50) The Femme Fatale

(45:50) Conclusion

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The Magician is the most mysterious and fascinating of all archetypes. He is a person who has gained access to esoteric or occult (hidden) knowledge, bringing the spiritual to the material. Thus, he is an initiate of secret and hidden knowledge of all kinds. As the Emerald Tablet teaches us, “As above, so below, and as below, so above, to accomplish the marvels of the One work.”

The Magician is often the mentor or guide to his people, and even to the king. Psychologically, the Magician is the archetype of transformation, transforming old realities into new ones. He is the archetype of self-realisation par excellence. The Magician aids us in our lifelong task of attaining a higher level of consciousness, and of recognising that higher power which is greater than ourselves.

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Numbers do not merely have a quantitative nature, but also a qualitative one (for Pythagoras they were divine). Numbers have life, they are not just symbols on paper. Several philosophers, alchemists and mystics throughout history have associated religious or mystical ideas to numbers.

In ancient times, people associated mystical meaning to words and names based on their numerical value, which became the basis for 20th century numerology that seeks to understand personality through numbers. Carl Jung describes number as the most primitive archetype (the archetype of order), which provides a vital link between matter and psyche (united by the unus mundus).

Psychologically, the most primitive numbers are 1 to 4, which form the basis for all the rest of the numbers, and as such it is not surprising that they are the most recurring ones in the psyche. These remarkably symbolise the human creation myth and the purpose of life. To paraphrase Pythagoras, “Number rules the universe.”

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