Such conclusions forced us to assume that we must be dealing with indigenous revivals independent of any tradition and consequently that the structural elements of myth must have existed in the unconscious psyche. These products are never or at least very rarely myth in a defined form but rather mythological components which, due to their formal nature, we can call them motifs, primary images, types or as I called them archetypes. In this video we will talk about the collective unconscious and archetypes. A very interesting but controversial theory developed by the psychiatrist Carl Jung. His theory was emphasized in his book The Collective Unconscious for archetypes. To this day, this theory is quite reprehensible, especially in many academic contexts, if we exclude nian psychology. Leave a like and comment if you want to see more videos like these. If we take all the theories and analyses of Jung, we will realize that all his theories have a direct connection with the personality of man and his character. Jung spoke about the ego, the unconscious, the self, the instincts, the archetypes, the soul, individuation. He placed the ego at the center of consciousness and placed it as the conscious self. It is also all the facts and contents that we have consciously, which means that there is a lot of information that we are not conscious of and find unconsciously. This information is a part of ourselves that we are not conscious of. But Jung went deeper, talking about an unconscious that is deeper in our mental world, which in contrast to the unconscious that all people have as a personal unconscious. He called this part the collective unconscious because there are not only our personal experiences there, but also those of all humanity, having structures and behaviors that are as a whole the same among all people. These contents are called archetypes and are symbolic they indicate something platonic or rather a primordial function that we interpret with an archetype since they existed before our existence and are primitive arch types and the collective unconscious collective unconscious differences with the individual unconscious in contrast to the unconscious that all people have as a personal unconscious that affects our personality to a large extent there is this deeper aspect of the psychic world this part carl jung called it the collective unconscious because there are not only our personal experiences and unconscious contents but collectively from all humanity having structures and behaviors that are the same among all people to a deeper degree indicating that we are connected to a deeper degree since the same functions of the collective unconscious affect us all in short the collective unconscious we can also see it as a bigger picture or version of the unconscious or we can also see it as meta for example in our unconscious there is a shadow that represents behaviors, thoughts and characteristics of our personality that we consider immoral and bad which we repress and thus end up in the unconscious which is also the lower functions of the conscious personality that we have commented on in the video the psychology of the shadow of course in the collective unconscious the shadow will indicate behaviors thoughts fantasies and lower functions of all humanity that are considered collectively by all humanity immoral bad or insidious we can say that the devil is the archetype of the collective evil since it represents all these characteristics and patterns that we collectively share and so we called them devil and its manifestation can be seen in wars in rapes in pain injustice lies and in slavery the collective unconscious contains the entire spiritual heritage of the evolution of humanity that was born again in the brain structure of each individual so our personality traits are influenced and structured by the collective unconscious in short the experiences of our ancestors still exist within us to a deeper degree of course we cannot ignore that the theory of the collective unconscious also has a metaphysical meaning which should not surprise us since it is evident in all of Car Yung's writings that there is a correlation with mysticism and spiritualism but at the same time he was an outstanding academic and intellectual of his time quote there is a prior factor in all human activities namely the inherent pre conscious and unconscious individual structure of the soul the preconscious for example that of a newborn infant is not an empty vessel into which under favorable conditions practically anything can be poured on the contrary it is a terribly complex clearly defined individual entity which seems to us indeterminate only because we cannot see it directly but at the moment when the first visible manifestations of psychic life begin and appear one would have to be blind not to recognize their individual character i.e. the unique personality behind them it is difficult to assume that all these details are created only at the moment they appear when it comes to morbid predispositions that already exist in the parents we conclude their hereditary transmission arch types page 78 the collective unconscious is a deeper layer of the psychic world we can think of it as the individual unconscious on a larger scale as the individual unconscious contains repressed behaviors beliefs traumas and information that are not in our conscious the collective unconscious contains patterns behaviors information and contents of all humanity and they are hereditary think for example dna although we will be able to say that it is something more than simple dna depending of course on the way we see it explaining the Archetypes these manifestations of the collective unconscious are manifested in symbols and archetypes myths and religions of course they are our own construction that is these universal images and terminologies that we give to the functions of the collective unconscious are our construction so that we can interpret and categorize these recurring types of behaviors and patterns the asth manifest themselves and in the imagination through symbolic images these manifestations I call archetypes mar louis von fron page 87 there are endless archetypes as well as endless behaviors some examples we can find in religions such as hinduism christianity paganism and in tribal mysticism since they give an image to characteristics that we can see everywhere like the god shiva as an archetype in hinduism which indicates the destruction which is the law of existence and this pattern is obvious and everywhere specifically shiva which the vedic peoples He was respected and feared, he became an important deity of the Hindu pantheon along with the thing that is the creator and the vine that is the preserver of the holy trinity of Hinduism, just as in Christianity we also have a holy trinity of the son, father and holy spirit, seeing that there is a recurring pattern of this archetype that symbolizes something that we give stories, archetypal images and symbols to because our logic does not reach that far, so we try with logic to give a shape to these phenomena that in this particular case are of a religious type, but to someone who is not a Hindu or a Christian, these names, interpretations or numbers and images do not represent anything special, so we understand that the appearance of the archetypes is relative and that the essence is the pattern that they represent. We see this in the dodecatheon, seeing 12 archetypes with each one having a universal moral function and value, each god representing a recurring pattern that It is recognizable everywhere in our lives, so specific patterns are indicated that we can see everywhere around us and the archetypes that we mentioned have always existed, that is, they are a human interpretation or form that we give to these patterns so that we can understand them better. Unfortunately, however, the wrong understanding of such deep concepts has often resulted in iconoclasm if we look at them superficially and not with the deeper meaning they have, posing the archetypes as something unprecedented that place the structure in our world beyond our understanding and when we see our world, while in our everyday state of consciousness, the interpretation of the archetypes is a mental function of our ego, that is, of our conscious self, trying to give a shape to a specific function that comes from something beyond our logic. Moreover, the collective unconscious has produced the conditions that make the collective unconscious a primary factor, and we can take this diagram as a model to better understand what it is about. This means that our personality is influenced by archetypes, that is, by unconscious forces that we are not aware of. These archetypes shape who we are and our character, since they are unprecedented and existed in the collective unconscious. More specifically, our psychic world, according to Ung, is shaped as follows: persona, self, shadow, and anima and winds, which we have discussed in the four basic archetypes of Ung, indicating that we are not born pure or without content, but we have our own unconscious mechanisms that set the structure of our psychic world, which we also call genes and are hereditary, as Mar Luis von Frz said. The archetype is the tendency that forms the representative depictions of a pattern. Depictions that can vary significantly in individual details do not exclude their basic theme. The archetypes are indeed a single, characteristic tendency, as characteristic as the impulse that drives birds to build nests or ants organize themselves into colonies archetypal path page 87 ways to enter the collective unconscious carl jung had developed some techniques to communicate with the collective unconscious of course we will name the techniques without explaining more because we do not have much time for this in the video but in the future there will be videos that will explain each method the first method is the interpretation of dreams the second is active imagination the third is symbolism and art fourth myths religions and culture and fifth frequencies evidence of the collective unconscious finally we will talk about some evidence of the collective unconscious which we will explore we do not need to take them as universal truths after all they are just articles and research that may have some correlation with this topic we have many reports from many people who have had experiences and were faced with entities and archetypes of course there are many limitations in such research and it is something that is still in its beginning but pascal michael david l and oliver robinson researchers in the humanities and researchers in psychotropic substances in their research administer dmt to groups of people some comments and descriptions from the participants were that they said fairies which is common in myths and is an archetype and in itself then some talked about third or otherwise zoe which is also an archetype and in their experiences they described him with the behavior of a naughty child and his activities contained a lot of laughter and temptation and I described him a lot of an orchestrator of this as carl jung had talked about in his book also there were angels and primitive geometric shapes from mandalas and many others described many other archetypes in these experiences which these are and exactly what carl jung described in his book the collective unconscious as we can find countless such experiences and in vlogs that one can go and see and read as we can realize that there are countless such stories and everyone sees about the same things we should probably explore this area more as there is a very close relationship with nian psychology and people who have done psychedelics as it seems the close relationship that these two communities have with spiritualism finally the anthropologist charles latin argues that archetypes are encoded in neural structures that exist from birth and are responsible for the experience of the fetus and infant according to lolin these neurolinguistic structures are inherited based on this theory galore suggested that dmt could be an ancestral neurodiagnosis the access and development of neurolinguistic structures encoded as neural patterns of consciousness entirely separate from those that produce the experience of the world of consent while this function has been lost smoking dmt It may allow these primal neurolinguistics to reactivate us and allow us to access a world that is not so foreign but from which we have become alienated. A had a similar idea suggesting that certain early archetypal structures may be repressed during normal consciousness and with DMT it allows them to come to the surface. The archetypes and symbols of the ung come to my mind as possible images stored in patterns of neural consciousness early in development suggesting that there are patterns and forces that we do not have access to with our everyday consciousness but in altered states of consciousness it is possible to become aware of these primal patterns. After all, in the era in which we live with our logic, social norms and rational scientific explanation of everything, it is simply logical that we have become alienated from more primal and deeper layers of existence without meaning that the The first one we have done is not important and effective, finally, although it is difficult to prove, it is probably something that everyone should research on their own and draw their own conclusions. After all, this is also the path of self-realization, individualization or UBM, as Nietzsche said in Thus Spoke Zaradouka. They create our own moral values and I believe, and not from someone else. This way, we can come a little closer to our true self [music].