What is Gul in Tamil Astrology


The word Archetype is from the Greek ark typon (= Original image; arch = primeval, typein = strike, emboss) derived.
Similar to the Platonic idea[2] the term describes abstract principles that pre-exist in the spiritual world and produce all that is.

Concept history

Historical[3] the term "archetype" goes back to Hellenistic ideas. "Archa" was considered a pre-worldly principle, the Gnostic "archons", to whom the "arch-angeloi" (= archangels) of the Bible are related, were "world creators". Philo Iudaeus and Irenaeus saw the creative nature of God as also dwelling in man (which man should emulate, see imago dei).[4] Similar concepts existed in Augustine, Dionysius Areopagita and in the Corpus Hermeticum. In medieval scholasticism, people spoke of "images of nature", engraved in people, according to which they shape their perception. Paracelsus, influenced by Agrippa von Nettesheim, referred to the "archaeus", the creative principle of the earth (earth spirit, earth soul). Johannes Kepler also understood the archetype as a priori, pre-existent ("implanted" by God in the human soul) and in particular applied the term to astrology for the first time.[5] The early modern philosophers Descartes, Spinoza, Kant and Schopenhauer reduced it to pure categories of understanding and thought; before it was psychologically determined in modern times by Carl Gustav Jung: as a pattern or structure in a deep layer of the soul (the so-called Collective unconscious.[6]).

The archetypes at C.G. Young

C.G. Jung defined the term for the first time in 1919 (previously he spoke of "archetypes" based on Jakob Burckhardt): as an instinctive category of the collective unconscious. For him, the archetypes are typical, general human forms of perception and action that are passed on through heredity or early childhood influences. They work in the psyche as unconscious, pre-structuring ways of thinking, feeling, experiencing and behavior, on which every personal, individual consciousness is actually only built and has little influence and access to it.[8] The archetypes organize psychic events as mental constants or "organs". From a broader point of view, they resemble "empty" schemes; namely, they are not determined in terms of content, but are always filled with life in the individual case, only in the concrete situation. The external shape of an archetype is changeable, the design or specification of its basic pattern differs between individuals and cultures. However, there is a common core - for example in the "hero fight" or the mother archetype. Jolande Jacobi[9]: "(This) is in the aforementioned formal structural sense of every manifestation of the "maternal" pre-existent and overriding ... a constant core of meaning that can be filled with all aspects and symbols of the "maternal". The archetype of the mother and the features of the "Great Mother" with all their paradoxical properties are the same in today's human soul as in mythical times."

The archetypes are mostly about general human issues such as birth, partnership, illness and death. Fairy tales and myths are the carriers of these images; in dreams they can be expressed individually. They are polar (good and bad, threatening and supportive), ambiguous and inexhaustible, without clearly defined outlines. They are experienced by the individual as a structure independent of his ego, have a fascinating effect on him as well as instructing him to act. Mental processes take place through them in a regular sequence; i.e. the archetypes are more dynamic than just static; they appear in the psyche as independently acting figures, correspond to the "spirits" of magic and primitive psychology.

Original sound young: »The primeval images are the oldest and most general forms of representation of mankind. They are as much a feeling as a thought; yes they have something like their own, independent life ... The idea of ​​angels, archangels, the "thrones and lordships" in Paul, the archons of the Gnostics, the heavenly hierarchy of Dionysius Areopagita, etc. comes from the perception of relative independence the archetypes.«[10]

In analytical psychology there are a limited number of archetypes or archetypes, but an unlimited number of archetypal images, i.e. archetypes that appear as symbols. The most important ones that appear one after the other in the psychological development of an individual are

They can be dealt with therapeutically using Jung's method of, for example Active imagination.

Astrological archetypes

Jung made various comments on astrology and its relationship with his psychology:

(The astrology) represents the sum of all psychological knowledge of antiquity[12]... As is well known, science began with the stars, in which mankind discovered its dominants of the unconscious, the so-called "gods"...[13]The starry sky is indeed the open book of cosmic projection, the reflection of the mythologemes, of the archetypes (GW 8, § 392). And in a letter to the astrologer André Barbault he wrote: Astrology consists of symbolic configurations, just like the collective unconscious, with which psychology deals: the planets are the "gods", symbols of the powers of the unconscious.[14]

Jung's theory of archetypes had a fruitful effect on the connection between astrology and psychology and on the development of psychological astrology.

The horoscopic factors are the archetypes structurally similar[15], namely like this multi-layered and ambiguous. Sharp delimitation and strict formulation of terms are absolutely impossible in this area, because flowing penetration is part of the essence of archetypes.[16] The archetypes are not specified in detail (how exactly they each work); they have (in Jung's words) a "invariable core of meaning, which always determines its mode of appearance only in principle, but never concretely ".[17] One encounters this "core of meaning" especially in the case of the analogies or the so-called astrological chains of analogies.[18].

The assignment of the content of an archetype to an astrological factor, be it a planet or a sign, historically comes predominantly from Greco-Roman mythology, in which cultural area today's astrology emerged (after all, the planets are named after Roman gods). Whereby one assumes that archetypal modes of experience or experiences are recorded in the ancient legendary figures, as well as in the stories that entwine around them.

A parallel between astrological symbols and the psychological archetypes can be seen not least in the fact that both are most suitable and most accurate in the psychological-characterological area. Brigitte Romankiewicz: "The twelve signs of the zodiac are an order system for recurring typical experiences of human life"...[19] "There is always an impulse moment at the beginning (Aries), which must be followed by the accumulation and the specific alignment of energy (Taurus). Then a movement and information phase (twins)...[20] The horoscope chart makes it possible to identify the archetypes that are effective in a person or in a situation objectify.[21]

Allocation of signs of the zodiac and mythical or archetypal equivalents in Romankiewicz[22]:

Zodiac signsArchetypal equivalents
Ariesthe warrior, the hero; the first, the reckless
bullMinotaur, Mithras Mysteries; Earth sanctuaries, mythical stones; early earth goddesses
Twinsthe trickster, the juggler, the stupid, the rogue; Doppelganger motif: all fairy tales and myths that have to do with the loss of shadow or reflection
cancerAllnatur, great mother; Conversion cauldron, treasure cave; Deluge; Mother Hulda
lionApollo; the king; the divine spark, the divine child
Virgindivine wisdom (Sophia); Demeter, grain goddesses; Cinderella
LibraLady Justice (Justice); the muses (responsible for art)
ScorpioSnake and fate deities; the abyss, the primal chaos, the primal dragon; Descent into hell, resurrection, purification, redemption; Phoenix from the ashes, eagle
Sagittariuswise and merciful gods; the good father in the fairy tale
Capricornthe Old King, the Old Wise, the Hermit, the Guardian of the Threshold; the evil, the devil
AquariusPrometheus, Lucifer; Angels, winged deities; Resurrection, ascension, enlightenment experiences; Aliens, UFOs
fishesSea, water and fish deities, mermaids; Uroboros; Savior (Jesus), saints and helpers

Some archetypal parallels between the planets:

  • As the ruler of Scorpio, Pluto is a symbol of change, death and perishing - which corresponds to the ancient god of the underworld
  • A strong emphasis on Mars should correspond to a "warlike" behavior, with the inner image of a "hero" or "knight" motivating the horoscope owner
  • The sun (= Leo regent) is associated with the image of the king or a ruling patriarch
  • Venus stands for a young, sensual woman, for eroticism, love and relationships[24]

Through temporal releases or transits, the archetypal contents and images linked to the planets can acquire a special meaning for a certain phase of life.

A one-to-one translation, like Sun = Father image or self, and moon = Mother image or great mother, but not possible. The models and systems of astrology on the one hand and analytical psychology on the other are too different for this, and above all emerged in epochs of human history that were too far apart from one another.

Important authors

  • The Jungian analyst and astrologer Liz Greene became known for her combination of the theory of archetypes and astrology
  • In German-speaking countries, the astrologer and psychotherapist Peter Orban created an astrological-symbolic card game based on the theory of archetypes: the Symbolon cards.[25]
  • Brigitte Hamann equates at least a name with astrological principles by speaking of the signs of the zodiac as "twelve archetypes"
  • With various fairy tales, the signs of the zodiac are associated with Claus Riemann
  • In its "Archetypal Astrology"Richard Tarnas sees the planets as archetypes[26]
Venus of Willendorf: early design of the archetype Grandmother

See also

Web links


  • Schwabe, Julius: Archetype and zodiac Basel, 1951
  • Carl Gustav Jung and others: Man and his symbols. Walter, Olten / Freiburg 1968 ISBN 3-530-56501-6
Jung's legacy. A book full of pictures, also from art, illustrations of the archetypes
  • Kathleen Burt: Archetypes of the Zodiac, 576 pages. Llewellyn Publications, 1988 ISBN-10: 0875420885 ISBN-13: 978-0875420882 (English)
  • Franz Josef Röll: Myths and symbols in popular media Frankfurt / M. 1998
The scripts of great films are based on the same knitting pattern: they are based on the so-called hero's journey (see Heraklesmythos). Its twelve stations seem to be analogous to the psychological processes of modern humans; an archetypal functional pattern of the human psyche is expressed in the typical temptations, crises and probations
  • Neumann, Erich: The great mother. Patmos 2003. ISBN 3-530-60862-9
  • Hamann, Brigitte: The Twelve Archetypes: Zodiac and Personality Structure 457 pages, Droemer / Knaur 1985, 2005 ISBN 3426872315 ISBN 978-3426872314
  • Romankiewicz, Brigitte: Playing field of the gods. C.G. Jung's theory of archtypes and astrology Chiron-Verlag, Tübingen 2002

Notes and sources

  1. ↑ Illustration by Helisaeus Röslin, from De opere Dei Creationis, Frankfurt 1597
  2. ↑ In contrast to Plato's ideas, however, the archetypes are provided with a dark side, i.e. not only positive, bright, clear, "pure" and "ideal", see shadow
  3. ↑ The following historical statements summarized by C.G. Jung, GW 8, p. 280ff
  4. ↑ C.G. Jung, GW 9/1, 5ff
  5. ↑ Kepler had already understood the archetype largely congruent with Jung, but emphasized its epistemological aspect more than the concept of form that is innate in our cognitive faculties. See Wolfgang Pauli, The influence of archetypal ideas on the formation of scientific theories in Kepler. Pauli writes: "The compliance with the C.G. Jung introduced into modern psychology as "primitive images" or archetypes functioning as "instincts of imagination" is a very far-reaching one". In: Jung, C.G./ Pauli, W., Explanation of nature and psyche, Zurich 1952, p.112
  6. ↑ That Collective unconscious is, in contrast to the personal or individual unconscious, the psychological inheritance / previous experiences of the whole of human history, and is composed predominantly of the archetypes
  7. ↑ Universal motif, here the Belarusian one Saint George, comparable to the Germanic Siegfried
  8. ↑ Ludwig J. Pongratz: Main currents of depth psychology, Stuttgart 1983, p. 333ff
  9. ↑ In The psychology of C.G. Young, Zurich 1959, p. 67
  10. ↑ Romankiewicz, p. 163 or GW 7, § 104
  11. ↑ Icelandic manuscript from the 18th century
  12. ↑ Introduction to "The Golden Flower", quoted from Romankiewicz, p. 19
  13. ↑ Romankiewicz, p. 20
  14. ^ Letter dated May 26, 1954. Please refer Letters II, P. 400, quoted from Romankiewicz, p. 164/165
  15. ↑ Romankiewicz, p. 22
  16. ↑ Jung, quoted from Romankiewicz, p. 26
  17. ↑ C.G. Jung quotes from Jacobi, psychology, P. 63
  18. ↑ The chains of analogy were formulated and created in Arabic astrology, e.g. by Al Biruni in his work "The Book of Instruction in the Elements of the Art of Astrology", that's the English title. A popular modern author here is Thorwald Dethlefsen
  19. ↑ Romankiewicz, p. 27
  20. ↑ Romankiewicz, p. 108
  21. ↑ Romankiewicz, p. 45
  22. ↑ Compilation based on Romankiewicz, pp. 66-106
  23. ↑ Representation of the John Apocalypse, 14th century, France
  24. ↑ A Capricorn or Virgo Venus means rather a graceful, slightly brittle and still "innocent" Virgo, etc., see combinatorics
  25. ↑ Orban also provided the so-called personars, special horoscopes for the different natal planets and the associated archetypes in the life of an individual
  26. ↑ Tarnas describes his approach Archetypal cosmology Based on the Archetypal psychology by James Hillman (a further development of Jungian psychology)