Quotes About Archetype

You may say, 'Well, dragons don't exist.' It's, like, yes they do - the category 'predator' and the category 'dragon' are the same category. It absolutely exists. It's a superordinate category. It exists absolutely more than anything else. In fact, it really exists.

Activating is about changing people's perceptions of overlooked or invisible spaces. A building can become an archetype, invisible, like for a New Yorker, for example, the Statue of Liberty. You look at it, and it disappears into the thousands of times you've already seen it.

what will be said of those who have never met Hitler in the physical body, but have also felt and continue to feel magically united with Him, to his struggle; even those born after his disappearance and in countries so far away! The expressions symbolic figures, Archetype, collective unconscious are hypotheses that attempt to explain the mystery.

Traditionally—if such a contraction be allowed—any form of intellectual aim that did not take account of this antecedent, archetypal order of reality would have been considered all but invalid. Now, in many quarters, to give any sort of credence to its effective presence is likely to be seen as a sign of willful eccentricity.

Catwoman has an awesome, iconic personality. It's a blast to write her. You get her; she's an archetype. You can just kind of put on the cat-suit.

I think every culture - you can call it an American Ronin, a medieval knight errant, you could talk about 'Shane.' There is an archetype that I think is actually common to a lot of cultures, and even the Clint Eastwood stuff was probably as influenced by the Japanese stuff, and yet done by an Italian.

The archetypal link between dirt and guilt, and cleanliness and innocence, is built into our language—perhaps into our psyches.

Just as there is an archetype of woman as the object of man's eternal love, so there must be an archetype of her as the object of his eternal fear, representing, perhaps, the shadow of his own evil actions.

Hinduism advises such people not to try to think of God as the supreme instance of abstractions like being or consciousness, and instead to think of God as the archetype of the noblest reality they encounter in the natural world.

The events of the last few months have broken down into essential components in my mind: archetype, symbol, myth. I feel that everything is softly falling into focus: soon my eyes will be clear, I shall see the whole picture. Such a pity that, now, it is irrelevent to me.

It is known that for the Greeks delta was a symbol for woman. The Pythagoreans regarded the triangle as the arche geneseoas because of its perfect form and because it represented the archetype of universal fertility. A similar symbolism for the triangle is to be found in India.

Chaos is a powerful weapon. And we all have our weapons for creating chaos. Teresa advises us to recognize chaos as a power we use too often and to recognize that each of us has an actual relationship to chaos. Chaos is, in fact, a force throughout the universe, its own entity, an archetype of destruction and transformation that operates in every life.

Those stories- myth, archetype, religious narrative, the great body of literature- are always with us. Always in us. We can draw upon them, tap into them, add to them whenever we want.

Often in the case of these sudden transformations one can prove that an archetype has been at work for a long time in the unconscious, skilfully arranging circumstances that will unavoidably lead to a crisis.

Those who do not realize the special feeling tone of the archetype end with nothing more than a jumble of mythological concepts, which can be strung together to show that everything means anything—or nothing at all. All the corpses in the world are chemically identical, but living individuals are not. Archetypes come to life only when one patiently tries to discover why and in what fashion they are meaningful to a living individual.

Myth is the natural and indispensable intermediate stage between unconscious and conscious cognition.

The subject of transformation is not the empirical man, however much he may identify with the "old Adam," but Adam the Primordial Man, the archetype within us. The

The figure of the Trickster] is the collective shadow.

The Influence of Archetypal Ideas on the Scientific Theories of Johannes Kepler.

What the poet beholds in his Vulcan's pit is in truth the "Spirit" as ever it was, namely the totality of primary forms from which the archetypal images come. In this world of the collective unconscious spirit appears as an archetype which is endowed with supreme significance and is expressed through the figure of the divine hero, whose counterpart in the West is Christ.

Without the help of these "représentations collectives," which have psychotherapeutic value even for primitives, it is not possible to understand the archetypal associations of the products of the unconscious.

What we are to our inward vision, and what man appears to be sub specie aeternitatis, can only be expressed by way of myth.

The archetype, as a glance at the history of religious phenomena will show, has a characteristically numinous effect, so that the subject is gripped by it as though by an instinct. What is more, instinct itself can be restrained and even overcome by this power, a fact for which there is no need to advance proofs.

When such an invasion happens, we are often faced with a situation in which the unconscious overtakes or "takes over" the conscious mind. The latter has somehow got stuck, with the result that the unconscious takes over the forward-striving function, the process of transformation in time, and breaks the deadlock. The contents then pouring into consciousness are archetypal representations of what the conscious mind should have experienced if deadlock was to be avoided.