01 Individuation+Fundamentals v2

PREMIUM
ARCHETYPAL
A N A LY S I S
II N
NDD II V
V II D
DUUA
A TT II O
ONN F
FUUN
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AMME
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INDIVIDUALOGIST.COM
P R E M I U M A R C H E T Y PA L A N A LY S I S
TA B L E O F CO N T E N TS
Where Archetypes come from 6
Individuation and The Self 9
The Shadow 11
Anima and Animus 13
Why Archetypes matter 16
Archetype types and orientations 18
The current state of Jungian psychology 22
Archetypal stages of life 25
INDIVIDUALOGIST.COM 2
THE ARCHETYPES
Let us begin at the beginning. Our subject is archetypes, as defined

and delineated by psychologist Carl Jung – but what’s an archetype?
Jung lived from 1875 to 1961, and the roots of the word “archetype”
are far, far older than that.
Plato (428 to 347 B.C.) developed the idea of archetypes in his theory
of forms, which held that, for every single thing on earth, there was an
idealized form towards which the actual tended, but never reached.
Archetype was first used by Jung in 1919 and was put together from
the ancient Greek words “archon,” which means “first,” and “typos,”
which – in this sense – means “copy” or “type.” An archetype, then, is
a template; an original from which copies are made.
Jung adapted that idea slightly in Psychology and Religion, published

in 1937 to define archetypes as, “forms or images of a collective
nature which occur practically all over the earth as constituents of
myths and at the same time as autochthonous individual products of
unconscious origin." Look at that word, “autochthonous.” It means
indigenous – native to the place. And that’s part of the problem with
Jung’s archetypes; he said things that are entirely sensible and un-
derstandable, but to do it he used words that most people need to
look up in a dictionary.
The purpose of this portion of the Premium Archetypal Analysis is to

explain Jung’s ideas about archetypes, but to do it in a way that’s
much easier to understand. It is important to first understand the fun-
damentals of individuation and the terminologies used when discuss-
ing archetypes in order to maximize your understanding of your own,
personal archetype. That being said, as eager as you are to dive right
into your archetypal profile, please take some time to read and con-
sume the information found in the Individuation Fundamentals sec-
tion.
To start: Jung’s idea was that, just as each individual has a subcon-
scious, there is a collective subconscious which is shared by all of us
– by everyone, everywhere in the world. Jung defined twelve main ar-
chetypes;
1. The Caregiver
2. The Creator
3. The Explorer
4. The Hero
5. The Innocent
6. The Jester
7. The Lover
8. The Magician
9. The Member (Everyman)
10. The Outlaw (Rebel)
11. The Ruler
12. The Sage
Before we get into that, though, there are some features of arche-
types that we need to get into.
WHERE ARCHETYPES
COME FROM
WHERE ARCHETYPES COME FROM
You might say, “I am who (and what) I am. I’m just me. I didn’t decide
to become a Jester, a Hero, a Caregiver. Where is this archetype sup-
posed to come from?
There are a number of answers to that question, and some of them

will seem strange to some people. You can think of the human soul,
the human spirit or the human mind, depending on where you sit on
the spiritual continuum. According to Jung, the psyche is made up of
three parts:
- The ego (the conscious mind);

- The personal unconscious; and
- The collective unconscious.
WHERE ARCHETYPES COME FROM
- THE EGO represents the center of the field of consciousness. It is

the portion of the psyche where our awareness of our identity and ex-
istence resides. Our senses, thoughts, and feelings are processed
through this part, which ultimately determines how we relate to the
external, physical world.
- THE PERSONAL UNCONSCIOUS reveals itself as we interact

between the collective unconscious and our own individual growth.
This is where our beliefs and values are formed, the ones which we
are unconscious of or have yet to realize. It is an abstraction of our
experiences in daily life.
- THE COLLECTIVE UNCONSCIOUS is where instincts act as

the sole drivers of our behavioural patterns; the very same patterns
that all human beings share, regardless of our origins, and regardless
of past and present. It’s that last item – the collective unconscious –
that is most likely to cause raised eyebrows in part of the population.
Jung believed that archetypes existed in the collective unconscious.

They don’t have to be learned, because they are in all of us. We inher-
it them – not from (or not only from) our parents, in the way that DNA
is inherited, but from the whole of humanity that has gone before us,
and not just in our country, but globally. He said that everything that
mattered in history depended archetypes; while that was especially
true in the case of religion, it was also so in science, in ethics, and in
philosophy. In a certain sense, it is possible to believe that arche-
types are somewhat instinctual. Each of us are born with varying pat-
terns that form our own distinctive imaginations. These patterns have
existed in virtually every culture thinkable.
INDIVIDUATION AND
THE SELF
I N D I V I D UAT I O N A N D T H E S E L F
What each person does is to draw out of this inherited unconscious

store of ideas and motivations, those that most reflect that person,
and then adapt them to the present reality of the person’s life and en-
vironment. Thus, a Jester in Greece in the days of Herodotus and a
Jester in Saudi Arabia today would not be very similar to each other,
and nor would that Saudi Jester have much in common with a Jester
living today in Scandinavia, but the archetype – the raw material from
which the personality is drawn – would be the same.
This process of taking an archetype and melding it with time and cir-
cumstance is called individuation and it is what creates the self. Indi-
viduation also explains why a million people living at the same time
with the same archetype will all be different from each other. Think of
individuation as an entire cosmos of every single person who has ever
existed, with each individual being programmed to serve a certain
purpose amd being gifted with varying strengths, weaknesses, and
responses that make him or her unique. Being able to understand the
concept of individuation provides us with valuable insight into the
process of how people form impressions of others and themselves.
This includes you as well. The entire spectrum of individuation is

formed by several components. Before delving into your archetype,
what follows is a brief description of each of these components and
how they apply to individuation. Understanding these components
will equip you with the knowledge and understanding of individuation,
enriching your learning experience.
THE SHADOW
THE SHADOW
For Jung, the Shadow comprises instincts to do with sex and with life,
and it exists in the personal unconscious. We are not aware of it in
ourselves; it comprises repressed ideas, desires, weaknesses and
shortcomings – all the things that we would not wish someone else to
know about in us, and, for the most part, prevent ourselves from
knowing. The Shadow plays a significant role in allowing us recognize
the deeper and darker part of our personalities. Within the Shadow
lies the reasons why we believe in what we believe in, why we react a
certain way to certain things, and why we choose to limit ourselves. It
reveals an abundance of valuable information that we can dissect and
evaluate in order to make improvements in our lives.
Think of the Shadow as “the dark side” that constantly puts our con -
science into question. Each of our actions have underlying motives
that either feeds our Shadows, or starves it. And in either case, there
are consequences. We’ll say more about this when we discuss more
about your archetype.
ANIMA AND ANIMUS
ANIMA AND ANIMUS
The Anima is a feminine image within a male psyche; the Animus is a

masculine image within a female psyche. It provides the channel
through which we communicate with the collective unconscious, and
it represents the “true” us, as opposed to the version of ourselves that
we present to the world. It’s where our creativity originates from, and
also the source of where each of us decide to draw inspiration from.
As unusual as it may sound and as difficult it is to understand, the
concept behind the Anima and Animus is actually quite simple.
Fundamentally, all men have a certain amount of femininity instilled

within them. No matter how masculine, manly, or authoritative a man
may portray himself to be, there is always an underlying layer of femi-
ninity that resides within his personality. Conversely, females have a
certain amount of masculinity as well. Regardless of your gender,
there exists an opposing end of your gender within your personality.
The dominance of a person’s anima or animus is typically determined
by his or her upbringing. For instance, the amount of female or male
influence in the individual’s childhood can be a determining attribute
of the anima/animus’ dominance.
The Anima and Animus combined creates when we understand as the

Divine Couple (The Syzygy). A syzygy refers to the alignment of plan-
ets, which is the most apt way to describe this phenomenon.
ANIMA AND ANIMUS
The Divine Couple represents an individual’s wholeness and comple-

tion by forging a perfect relationship between the Anima and Animus.
While attaining this within an individual almost always proves to be a
difficult feat, it serves as an excellent benchmark for identifying po-
tential companions and lovers. Fruitful and lasting relationships are
forged when two people’s anima and animus complement each other,
making the anima/animus an accurate gauge for discovering
close-matches and finding “the one”.
WHY ARCHETYPES
MATTER
W H Y A RC H E T Y P ES M AT T E R
This is about narratives – stories. Narratives have become a political-

ly charged term, and modern politicians will talk about “the narrative”
as a story – a received version of events – that people will believe,
even when the “facts” tell them to believe something else. Stories
change people’s minds. Stories embody ideas and values. Nations
have gone to war because of stories; people have been prepared to
die for stories – the narrative is all-important.
In a way, archetyes paint the story of each individual, and each of us

have a very unique narrative behind us. We have our own personali-
ties, our own values and beliefs, our own preferences, our own fears
and failures, and our own purposes. Another way of describing arche-
types is the way our psyches have been programmed; it explains our
reactions and emotions in a logic and rule-based fashion. If a certain
event occurs, a certain set of emotions are triggered, and a certain
response is evoked.
What this means is that the study of archetypes is quintessential to

realizing the role that a person plays in the lives of others. It aids us
in recognising our own stories and projecting them to help others un-
derstand us. To put things as simply as possible, archetypes matter
because if offers perspective and a tremendous amount of insight into
the understanding of ourselves, and of others.
ARCHETYPES AND
ORIENTATIONS
A RC H E T Y P E T Y P ES A N D O R I E N TAT I O N S
Jung posited a very large (and possibly infinite) number of arche-

types; in the book, Sacred Contracts – Awakening Your Divine Poten-
tial, Caroline Myss listed the twelve that have come to be regarded as
the twelve main archetypes. Each archetype has an orientation that
depicts the archetype’s motivations and focus. An archetype’s orien-
tation explains what people belonging to a specific archetype typical-
ly thrive on and are driven by. They are divided into four orientations:
- Freedom;
- Ego Fulfilment;
- Order;
- Socialness
each of which contains three types:

- Ego Fulfilment;
- Soul;
- Self
The archetypes divide among the orientations as follows:
EGO ORIENTATION
Hero is at the center, and has Creator and Magician on either side.
Archetypes belonging to this orientation tend to do things for others
on the surface, but on a more profound level, their actions can also
sometimes be self-serving.
SOCIAL ORIENTATION
Caregiver is at the center, and has Lover and Member on either side.
Archetypes belonging to this orientation are motivated by how others
perceive them. Their actions are heavily centered around others,
which leads to the tendency of them constantly giving parts of them-
selves. For that reason, archetypes that are socially oriented tend to
be taken advantage of.
FREEDOM ORIENTATION
Outlaw is at the center, and has Explorer and Jester on either side.
Archetypes belonging to this orientation have little regard for those
around them. Their actions are typically and obviously intended to
serve their own agendas. For that reason, they are often perceived by
others to be selfish. However, freedom is an attribute that truly reso-
nates within them, and it is what they need to feel wholeness, and
other archetypes find that difficult to understand.
ORDER ORIENTATION
Ruler is at the center, and has Sage and Innocent on either side. Ar-
chetypes belonging to this orientation feel the need for some sort of
governance and regulation. Their perception of a world without rules
is a world of chaos. Every action that these archetypes perform re-
quires careful planning and thought, which can also disable them from
being decisive and adaptive to new environments.
The logic behind this distribution is that each archetype in a group
has the same overriding driver – for example, Ruler, Sage and Inno-
cent are all motivated above all else by the need for Order – but the
way each of them implements this into their lives differs vastly across
each of the three different archetypes.
This is clearly illustrated within the fears of each of the three arche-
types and how they are generically similar, but specifically different.
For example, their greatest fears are:
- For the Ruler: Chaos, and being deposed

- For the Sage: Being fooled, being misled, or not knowing
- For the Innocent: Punishment for doing wrong
THE CURRENT STATE
OF JUNGIAN PSYCHOLOGY
T H E C U R R E N T STAT E O F J U N G I A N P SYC H O LO GY
Now that we’ve understood the various components that form Individ-
uation, we can now piece the puzzle and become more intimate with
what all of this means in our present day. Carl Jung perceived arche-
types as a series of patterns and images that originate from the col-
lective unconscious. This also means that they are transformed as
soon as they exit the realm of unconsciousness and enter conscious-
ness.
It is only then that external forces such as history, culture, and per-
sonal context start to shape archetypes into what they are now. To put
things into simpler terms, think of archetypes as a healthy baby.
It’s born with a set of physical appearances and human attributes.

Every healthy baby is born the same; without knowledge, without an
education, basically an uninfluenced and raw being. However, as time
progresses and external forces come into play, baby’s grow to have
personalities, values, beliefs, and tendencies. In that sense, arche-
types are similar in terms of how their frameworks have already been
preset, but are gradually moulded and changed based on these exter-
nal forces.
T H E C U R R E N T STAT E O F J U N G I A N P SYC H O LO GY
This gives rise to a vast number of possible archetypes. Which means

to say, any attempt to conjure an entire list of archetypes would be
pretty much futile. There is a myriad of different archetypes that
exists with interchangeable qualities. However, there are twelve main
archetypes that can be identified and can represent majority, if not
all, personality types.
ARCHETYPAL STAGES
OF LIFE
A RC H E T Y PA L STAG ES O F L I F E
Each and everyone of us belong to a specific archetype, and our dis-

tinctive archetypes hold a certain amount of control over our life
cycles, or in individuation terms, our stages of life. As we grow and
mature, our life plan gradually unfolds itself, revealing a sequence of
events and opportunities for our archetypes to seek fulfillment. To put
things into context, some of these stages can come in the form of par-
enthood, courtship, marriage, and even death.
“Thoroughly unprepared, we take the step into the afternoon of life.

Worse still, we take this step with the false presupposition that our
truths and our ideals will serve us as hitherto. But we cannot live the
afternoon of life according to the program of life’s morning, for what
was great in the morning will be little at evening, and what in the
morning was true, at evening will have become a lie.” – Carl Jung
In other words, individuation believes in the notion that what we find
fulfilling, pleasurable now, will not provide us with the same content-
ment in the future. When we were children, we loved our toys and
would do anything just to play with them. When we became teenagers,
toys no longer meant anything to us, and we just wanted to be liked
and accepted amongst our friends. When we reach young adulthood,
friendships begin to simmer and fade, and our careers take over as
our main focus. When we hit our forties, our families become our pri-
ority. And when we realize that death is knocking on our doors, we will
finally learn what truly mattered to us.
Each of our archetypes will experience varying degrees of differences

during our stages of life, all of which is centered around where our ar-
chetypes draw fulfillment from.What a Jester finds fulfillment in
during his teenage years will be vastly different from what a Caregiver
finds fulfillment in during the same life stage.
According to Carl Jung, there are 4 main stages that each archetype
goes through during their lifetime. The 4 stages include the Athlete
stage, the Warrior stage, the Statement stage, and the final stage; the
Stage of the Spirit. Each archetype progresses through the same 4
stages, but with varying experiences. However, in order to provide
you with a more concise understanding of what each of these stages
means, we’ve prepared a brief overview explaining what goes on
within each stage.
THE ATHLETE STAGE

During this stage, each of us are typically preoccupied with our physi-
cal appearances; how we look. We tend to delve into our insecurities
and concern ourselves with our level of attractiveness, our strengths,
our weaknesses. In other words, this is the stage where we begin to
identify our strong points, separating them from our weaknesses.
However, none of this has been determined based on what or who we
really are, but how people perceive us; the Athlete stage is where we
define ourselves based on the expectations of others. This is also
where we begin to create insecurities. In a certain sense, it is also
how we define our versions of reality. As we progress through the dif-
ferent stages, however, our priorities begin to shift.
THE WARRIOR STAGE

This is the period where the term ‘hustle’ starts to kick in. Our priority
during this stage is to adopt the go-getter mentality, to perform at our
very best, and model our actions after warriors. This is the stage of
comparison, as we determine our success during this stage as how we
have faired against others and whether we’ve beaten our peers, or
fallen behind them. The ultimate goal is to achieve more than what
others around us have achieved, whether it’s in terms of wealth or
influence.
THE STATEMENT STAGE

This is the period of reminiscing and evaluation. we look back upon
our lives and ponder upon what we have achieved. However, we also
begin to realize that none of it was never enough to attain the content-
ment or happiness that you thought was initially promised. It hits us
that every action that we have taken was centered around ourselves,
but that is not where enlightenment or true achievement is derived
from. This is when we adopt a broader perspective and begin to think
about what is really important; giving. As we realize how much time
has been wasted chasing materialism, we also begin to realize how
much time we have left to make an actual difference, and that there is
so much more to life than ourselves. During this stage, all we want to
do is give to society and those around us; a stage where selflessness
supercedes all else, and we dedicate ourselves to making our mark on
humanity.
THE SPIRIT STAGE

According to Carl Jung, this is our final stage in life, where we realize
that all of the previous stages that we have gone through define our
existence. It is important to note that Jung believes that not all of us
will reach this stage. However, if or when we manage to, your true
personality will reveal itself, and you have merely been toeing the
boundaries of what we believed to be the human experience.
During this stage, you no longer identify with archetypes. You begin
to develop a version that is unique to you and only you. This is the
stage when you attain the most profound understanding of who you
really are. But without going through all three of the previous stages,
you would not have been able to reach this point.
Now that we’ve established the framework and a fundamental under-

standing of individuation, it’s time for us to get down to the crux of the
matter – your archetype. Please proceed to open up and review your
“Archetypal Profile”, which will reveal to you the information that you
need to know about your archetype.

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PREMIUM

Where Archetypes come from 6

Individuation and The Self 9

Anima and Animus 13

Why Archetypes matter 16

Archetype types and orientations 18

The current state of Jungian psychology 22

Archetypal stages of life 25

Let us begin at the beginning. Our subject is archetypes, as defined

Jung adapted that idea slightly in Psychology and Religion, published

The purpose of this portion of the Premium Archetypal Analysis is to

WHERE ARCHETYPES COME FROM

There are a number of answers to that question, and some of them

- The ego (the conscious mind);

WHERE ARCHETYPES COME FROM

- THE EGO represents the center of the field of consciousness. It is

- THE PERSONAL UNCONSCIOUS reveals itself as we interact

- THE COLLECTIVE UNCONSCIOUS is where instincts act as

Jung believed that archetypes existed in the collective unconscious.

What each person does is to draw out of this inherited unconscious

This includes you as well. The entire spectrum of individuation is

ANIMA AND ANIMUS

The Anima is a feminine image within a male psyche; the Animus is a

Fundamentally, all men have a certain amount of femininity instilled

The Anima and Animus combined creates when we understand as the

ANIMA AND ANIMUS

The Divine Couple represents an individual’s wholeness and comple-

This is about narratives – stories. Narratives have become a political-

In a way, archetyes paint the story of each individual, and each of us

What this means is that the study of archetypes is quintessential to

Jung posited a very large (and possibly infinite) number of arche-

each of which contains three types:

The archetypes divide among the orientations as follows:

- For the Ruler: Chaos, and being deposed

It’s born with a set of physical appearances and human attributes.

This gives rise to a vast number of possible archetypes. Which means

Each and everyone of us belong to a specific archetype, and our dis-

“Thoroughly unprepared, we take the step into the afternoon of life.

Each of our archetypes will experience varying degrees of differences

THE ATHLETE STAGE

THE WARRIOR STAGE

THE STATEMENT STAGE

THE SPIRIT STAGE

Now that we’ve established the framework and a fundamental under-

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