Queen, Mother, Wise Woman and Lover:

Rediscovering the Archetypes of the

Mature Feminine
This article complements the concepts explored in my article “Archetypes
of the Mature Masculine” and applies them to the other half of humanity
—women. In doing so I apply the same principles, not in a mechanistic
way, but in the spirit of Jung’s archetypes and their rationale. Let’s start
with a few words of C. G. Jung himself, when he talks about the Anima.

Male Shadow Triangle Source: King, Warrior, Magician, Lover:

Rediscovering the Archetypes of the Mature Masculine by Robert
Moore and Douglas Gillette

Thomas Moore and Douglas Gillette adopted and extended Jung’s

approach in their exploration of the masculine psyche by using the
collective archetypes of the King, the Warrior, the Magician, and the Lover.
Obviously those four male archetypes can be translated and mapped in
female clusters of virtues, specific attributes associated with four major
female archetypes: the Queen, the Mother, the Wise Woman and the
(female) Lover found in history and  myths. This has been done before.

Jean Shinoda Bolen, a Jungian psychiatrist, published in 1984 “Goddesses

in Every Women: A New Psychology of Women”. She came up with seven
feminine archetypes, based on ancient Greek mythology. Each Goddess
represents a primordial image for women’s personality; they are: Hestia,
Athena, Demeter, Aphrodite, Hera, Artemis, Persephone. Jennifer Baker
and Roger J., Woolger in 1989 included only six of the Goddesses taking
away Hestia. I think that is still a bit inflated, narrow and not powerful
enough. I get lost on the many fairies and goddesses, and I miss the most
powerful female Archetype – The Mother – of which C.G. Jung had written
at great length.

Toni Wolff, colleague and presumable lover of Carl Jung, identified four

feminine archetypes:  Mother, the Amazon, the Hetaira, and the Medial. 
Wolff at the first glance comes closer, but her model is a male-centered
quadruple (male Anima structure) instead a male-female archetype
symmetry: This is most evident in Wolff’s definition of the Amazon, who
represents more a female in good contact with  her Animus, furthermore
the semi-divine Queen is missing, while her Hetaira is not quite a full
lover.

Emma Jung, the wife of C.G. Jung, wrote two very concise papers about
Animus and Anima. Those two functional complexes represent
symmetrically the personality component of the opposite sex and, at the
same time the image of the opposite sex. By their fundamental nature,
Animus and Anima symbolize primal masculinity and femininity in
general. In other words, the Anima figures represent the archetype of the
feminine. Emma Jung gives various narratives of the Great Mother like
Cybele, of Prophetess and the Love Goddess and animal or mixed
human-animal semi-goddess motives like the swan-maiden in the Edda.
Emma Jung refers to her husband, stating the male archetype is the one
of meaning and the female archetype primarily of life. And indeed, life as
such to me is about birth and death – between is wisdom, spirituality and
individuation (redemption), if one is unlucky only staring at the Dow
Jones.
To me the reproductive Mother archetype is not only neatly
symmetrical to the destructive warrior archetype, it is definitely a primary
one. No individual is completely masculine or feminine though, good or
evil, right or wrong. Tyrants and Weaklings for instance represent an
imbalance, a shadow or missing quality of power, a failure to employ
virtues, and a negative female Archetype drains away all male energy.
Females in myths representing the Anima appear often in multiples e.g.
three or nine like the Nordic Valkyries. Quadruple qualities, however, take
later in account the important (particularly for C.G. Jung) number four. A
quadruple seen by C.G. Jung might be thought of as the cross, a mantra or
cardinal points that must be balanced in the fully realized being.

Archetypes
C.G. Jung totally differs from Sigmund Freud and most of his colleagues in
that he thought (wo)men as “homo religious”. Freud’s deep fear of
spiritualism was rooted in his urge, to establish psychoanalysis as
science. Jung’s own approach to religion was complex, unorthodox, and
open to the speculative ranging from affinity to Catholicism and Eastern
thoughts to gnosis and alchemy. He recognized and valued collective
cultural patterns (archetypes) but also individual enlightenment or at least
development to find a person’s whole being (individuation).  He felt
those were dismissed by modern positivistic science and political systems
which recognizes only the material world and denies or claim any spiritual
dimension (totalitarian systems with personal cult).

The acceptance of the spiritual dimension allows us to understand
holistic a person, society, cooperation —the complex of (conscious and
unconscious) beliefs, attributes, and virtues that defines that entity.  Key
to this understanding is Jung’s concept of the archetype. According to
Jung, “The concept of the archetype is derived from the repeated
observation that, for instance, the religious myths and fairytales of world
literature contain many symbols which are manifestations of those
archetypes”. There is a good book from his former assistant Jolande
Jacobi about archetype, symbols and complexes to clarify Jung’s slight
ambiguity using those terms over his lifetime.

Proposed set of female Archetypes

Significantly, female in myth and art can serve as vehicles for both the
understanding and the modeling of these female archetypes. Jung’s
theoretical framework of the human psyche follows Taoist principles and
is remarkably symmetrical; the extrovert is balanced by the introvert;
the material outer world by the inner world, the masculine principle—the
Animus (Yang within the Yin) — is balanced by the feminine principle, the
Anima (Yin within the Yang). Jung also favored strongly the number four
and following Jung’s idea of the complementarity of opposites, a similar
foursome archetype can be identified and used to provide a foundation
for the understanding of the unique qualities that characterize the female
psyche.

All four representations of the archetypes have one positive (right amount
– fullness) and 2 negative poles (deficit or surplus). For example, the
positive lover archetype embraces the world with passion whereas the
negative poles are the seductive (or promiscuous) lover and the frigid (or
selfish) lover. One can see every woman (or girl) somewhere between
these three extremes.

• The Queen is the semi-divine leader responsible for the safety and
well being. History and art have shown that every society must have
not only a wise leader who is entrusted with guiding his people to
 success and comfort but navigate in unknown territory towards
redemption. The responsibilities of the Queen are mainly on the
unconscious side, but worldly benefits and virtues must be many as
well. And if the Queen fails in her duties she is traditionally disposed
and evil prevails. Her shadow sides are tyrant and weakling both
disposing male energies.
• The Mother is like the Warrior today the most controversial of the
archetypes, because of  ideological former and current stereotypes.
The two male (warrior) shadow sides are the Sadist and the
Masochist. The Mother is a life giver who maintains humanity as the
warrior clears the space for renewal and change. The prototype of
the mother is, well – the mother.  But there are shadows here too –
the careless and the devouring mother.
• The Wise Woman, represents Logos according to Jung a feminine
principle, is the archetype behind a multitude of professions like
doctors, but also lawyers, teachers and priests. She sees the
unseen. She is the prophetess, mediator and communicator of secret
knowledge, the healer, counselor, teacher, and spiritual. The Wise
Woman always has a tendency to abuse her power, being the
negative , the witch.
• The Lover like the feminine principle Eros manifests energy and
fertility of the nature. The gendering of Eros and Logos and synergy is
a consequence of Jung’s anima/animus synergy. Lovers are at ease
with our own deepest and most central values and visions. And only
through union of the feminine and the masculine our culture and
personality prospers and grows. The “me- society” of the impotent is
sterile and without compassion and destroys any spiritual dimension.
All these roles could be fulfilled by one person. The shaman as a holistic
archetype has the King’s capacity to lead, the Mother’s capacity to care
and the Lover’s capacity to value someone or something enough to fight.

C_G_JUNG_FEMALE_ARCHETYPES Copyright @fallenangel, permission to

mirror on fair usage policy with reference to owner.

Despite the visible presence of men in political power and

economic power in various cultures, social and hidden political power has
been disproportionately exercised by women. Western culture has its
religious sources in the Jewish-Semitic and the Greco-Roman political and
philosophical traditions and of course Christianity. They were distinctly
patriarchal on the outside, but quietly influenced by women. The success
of Christianity was mostly based on  reaching out to females essentially
with ancient female archetypes. Christianity entered the drama of ancient
life—and, in particular, Roman urban culture—rather late in the play.
Savvy architects with great insight —not to mention foresight—
understood  ancient female archetypes as critical success factor for the
spectacular growth rate of Christianity. If you look at the gospels and
apocrypha  and the early church, you find little patriarchy at all. I have
written here in my “Jungian journey through a land of heretics and Mary
Magdalene” how vivid the archetypes of lover (Mary Magdalene), mother (
Holy Mary)  and wise women were.

In the Western, Eastern and Orthodox political, religious, and economic

spheres, however, the majority of kings has been male. In those cases,
where women have been called upon to lead empires, they have
exercised male-like leadership, even literally assuming a male role.
Nonetheless, most cultures, including Hindu and Buddhist regarded
women’s roles in the family highly. Tribal societies, of course dominated
by the male Warrior archetype, have integrated the original matriarchal
social system in parallel. All of these cultural frameworks employ both
powerful male and female symbolism. Honor and respect is not enough.
However. It is quite ironic, that in such a geographic proximity, there were
major civilization, one as Egypt, which thrived on freedom for women for
almost two thousand years, and others, predominantly some Muslim
context, because having been much more restrictive of female freedom,
have arguably suffered distinctive social and economic disadvantages, but
gaining now not only demographically for this very reason.

The Queen – Power

The Faerie, the Goddesses—The Great Mother, the Wise Woman and the
female Lover are found within the secondary C.G. Jung literature and in
feminist and/or New Age books Goddesses are everywhere. Not so the
Mother and only as a recent addition the Queen. As is the case with her
male counterpart, the King, the Queen is the most holistic and temporal
(worldly) of the female archetypes. But also the most simple to map to
the Moore model. There have been weak and evil Queens and Kings at all
times. The image of Queen serves as a center for the mature ordering of
things; it includes and transcends the other archetypes of the Feminine.
Ideally, all “leading” human would, to a greater or lesser degree, embody
the ideal King or Queen. Now it  is evident, that the “Good King” in the
temporal realm is an archetype of a good statesman. But recently we
have many female leaders of the state. The acceptance is with ease, but
they reflect more often an archetype of the Mother than of the Queen.
One female politician’s nickname is even  “mom” and this is uttered in the
context of the cold cruel mother. Why those symbols can be created so
easily? Because, as we see below, all this female archetypes were here for
thousands of years. Tell me what calendar (lunar, solar, event) you have
and I can tell in which archetypical context you live (open or hidden). As
societies moved from pre-historic to complex civilizations, their calendar
system adopted from nature and weather calendars to direct observation
and lastly to calculated calendars (see here). In these transitions, the
switch from lunar calendars to solar calendars (pure solar, lunar-solar or
solar-lunar) represented changing dominance of male or female
archetypes (see here).

The Queen

In former times, the worldly Queen was also a priest, warrior and mother
– sometimes even the ultimate archetype, the Self or goddess. It was rare,
but did happen. One example, born in the 15th century BC, Hatshepsut,
daughter of Tuthmose I and Aahmes, both of royal lineage, gained the
throne upon the death of her father. To have a female Pharaoh was
unprecedented. Although there were no wars during her reign, she
proved her sovereignty being a master politician, and an elegant
stateswoman with enough charisma to keep control of an entire country
for twenty years.  In all, Hatshepsut accomplished what no woman had
before her. She ruled the most powerful, advanced civilization in the
world, successfully, for twenty years. Another  example, the mother and
the father of a family would model them. In those not so rare cases where
women become leaders of nations, the archetypical Queen may take
visible form, wise or foolish, caring or cruel. Just as the King is not born as
a King, but must start life as a divine child, so does the Queen. A powerful
embodiment of this archetype is the Pharaoh, like in Egypt were those
roles merged. Another example is Nefertiti, who oversaw the first semi-
monetheistic attempt. Here the Queen Nefertiti and the Heretic Pharaoh
Akhenaten became a mediator to an all-powerful God abstraction, the
source of complete cosmic power – the sun (see here) and below.  As is
true of her male counterpart, the Queen was the symbol for the leader of
a nation as divine couple. However, all the essential attributes of the
archetype of the Queen are present in any real woman wherever she
plays a leading (if only herself) role, regardless of the scope her real
responsibilities—be she queen of an empire, a nation, a clan, or her own
family.

The Mother – Creator

This is the one archetype that is distinctly different for male and female
development. Just as the Warrior is the most natural complement to the
King and embodies a set of virtues that are necessary to defend the
Kingdom, the Great Mother is the most natural complement to
Queenship – and the King. The explosive, destructive energy of the  male
Warrior archetype is balanced by the reproductive energy of the female
Mother archetype. This is most evident in Kali-Ma the terrible mother. The
Hindu religion has a myriad of Gods and Goddesses  and the most
revered Goddess is Kali. She is usually pictured wearing a necklace of
skulls and girdle of human hands, dancing on the body of her consort,
Shiva. In many attributes the Mother clearly complements the
Warrior. Wagner’s Valkyries, those tough maidens who took worthy fallen
warriors to Valhalla also served as sources of inspiration for heroic action.
Just as the Warrior appears most fully when he gives himself over to
death in an act of self-denial, the Mother appears most fully when she
gives birth. Warriors take life, Mothers give life. This is the source of her
power. Both places them outside any human power; thus, she has the
power to inspire, to create. Kali, in this aspect is said to be “The hungry
earth, which devours its own children and fattens on their corpses.
 The great and cruel mother

But the Mother archetype is also the symbol of all that is fair, all that is

beautiful, all that transcends material existence. These concepts are not
merely ornamental niceties, but are at the very center of Being. Indeed, in
their mythological thinking, the Ancient Greeks recognized the
importance of Skills in their concept of the Nine Muses—each the
inspiration and source of such humane gifts as poetry, music, and history.
 In their philosophical thinking, the Greeks recognized Beauty is an
essential attribute of the Absolute Good. The Mothers’ virtues are
intangible and ethereal; they often had been be self-sacrificial.  Consider
the holy Mary and the real-life women who have embodied legions of
Virgin-Martyrs venerated by the early Church attest to the power of the
self-sacrificing, inspirational but unreachable mother. As a powerful
archetype the “feminine” aspect the Mother come up in the
Christian quadruple  conception of the Holy Mother.

Like all archetypes, the Mother can appear as a shadow, the distant and
cruel mother. Like any shadow, the cruel mother is not bad or evil. The
cruel mother energy links  itself to the male archetype counterpart the
warrior. Both are associated with death and destruction – actual physical
death.  For instance the Hindu goddess Kali embodies a cruel mother,
whose destruction is in the service of creation.

The enigmatic chief queen Nefertiti (Neferneferuaten) of Akhenaten’s

(Echnaton) is the most mysterious and interesting of all the ancient
Egyptian queen and an example of a possessive mother symbol. Little is
known about her and his overpowering mother Tiye  influence on the
androgynous Pharaoh, who brought down the Egyptian empire with his
daring cultural and religious revolution (see here).  After a few loving
years, in which the couple celebrated publicly family life with six children,
they separated. Close to her end, she reacted again, as it is believed that
Nefertiti sent a frantic letter to the Hittite King Suppiluliumas after
Tutankhamun died, begging the longtime enemy of Akhenaten and Egypt,
for a marriage with one of his sons.

cybele

In one of the oldest cults imported into Rome, the Great Mother Cybele’s
major attributes was, that she protected people at war and, as such, was
often shown wearing a crown of city walls symbolizing the defense she
offered adherents. Also, as an earth-mother deity in origin, she bestowed
fertility and governed creatures of the wild—ancient portraits show her
riding in a chariot pulled by lions—and in both aspects she appealed to
the Roman public whose lifestyle was still, for the most part, agrarian.
Besides that, her powers included the ability to cure disease and predict
the future, making Cybele an all-purpose deity if ever there was. I have
written here about the  clash of male and female Archetypes in classical
Rome. She was an ancient fertility goddess whose worship is thought to
have spread from Anatolia to Greece in the Archaic period (c. 800-500 BC)
and mysterious rites were performed in the name of Cybele — as they
were for the other earth mother type goddesses, like Demeter and Isis. It
is worth to note the ambiguity, which makes it possible to align many
female mother archetypes with the lover and the warrior but not the
queen.

The Wise Women – Spirituality

I like to think that psychoanalyst Sabina Spielrein a woman in the shadow
of C. G. Jung and Sigmund Freud (see here), resembles the archetype of
the Wise Woman or Queen (in exile). The archetype of the Wise Women
inhabits not ethereal regions where all appears as bright and luminous,
the Wise Women inhabits like the magician the shadows. She is at home
near the earth, even inside the earth, inside the dark, moist, primordial
womb, the source of all fertility. The Wise One is no longer young. She
started as precious child, but is mature now, rooted. She is likely to be old.
Like a priest, she may have even loved, but she has now transcended
all sexuality and reproductivity and has reached a state of superior
wisdom.

The Wise Women

Also in contrast to her male counterpart—the Magician— a non
spiritual mind seeks not to penetrate beneath the surface of things and
probe the mysteries of nature, rather, she looks inward into the mysteries
of Being. This earthly knowledge extends to the body and more
specifically to the very distinct realities of the female body, with its
mysteries of fertility and procreation. Women who knew this much were
much respected and feared. Mary Magdalene might be one of the wise
women, Kassandra was one and in a way every midwife. Male resented
them and worldly institutions persecuted this source of feminine power
because it lay out of their control.  Antigone was one The mortal daughter
of Oedipus and Jocasta she openly defied her evil uncle King Creon to
bury her brother, Polydices. Creon sentenced her to be buried alive. Many
Wise Women were later  accused of being “witches”.Saint Augustine of
Hippo, the most influential Christian theologian argued around 400 AD
that, neither Satan nor witches had supernatural powers and only pagan
can believe this. In 1208, however, Pope Innocent III opened an attack on
Cathar dualistic heretics who believed in a world in which God and Satan,
both having supernatural powers, in a perpetual war. Many adherents of
this secret dualistic sect had migrated into Germany and the Savoy where
the first witch hunt started. It was natural for both Wise women and
Magician, to seek separation from the world, but being a single woman –
especially with low status and without children, was a major source of
suspicion. Their quest for special knowledge requires long hours of
solitude for study and reflection. Most often, both become a seer, an
adviser. The Queen of Sheba, one of the most famous figures in the Bible
visited King Solomon in Jerusalem after hearing of his great
wisdom. According to legend, King Solomon was not only the wisest man
in the land, but he also had magical abilities and could command
demons. The Queen of Sheba tests Solomon’s wisdom, asking him many
questions and giving him riddles to solve. He answers to her satisfaction
and then he teaches her about his god Yahweh and she becomes a
follower. The two most famous queens of Egypt Hatshepsut and Nefertiti 
were also high priests and Wise One’s. Another powerful and inspiring
embodiment of the archetype of the Wise One outside Christianity, is the
gnostic Figure of Sophia.

Sophia__Wisdom
As equally powerful Christian archetype the “feminine” aspect the Wise
Women come up in the Christian Trinitarian conception of the Holy Spirit.
Who is Sophia? Literally, she is Wisdom, because the Greek word Sophia
means “wisdom” in English. More than that, she has been revered as the
Wise Bride of Solomon by Jews, as the Queen of Wisdom and War
(Athena) by Greeks, and as the Holy Spirit of Wisdom by Christians.
Solomon was considered to be married to Sophia. One of the many layers
of symbolism attributed to the Song of Songs (also known as Song of
Solomon or Canticle of Canticles) is that it speaks of Solomon’s marriage
to Holy Sophia. Sophia surfaced in the Eastern Christian tradition with the
construction of the Hagia Sophia cathedral in Constantinople (converted
to a Mosque 1453 and today a Muslim museum in Istanbul). Sophia has
survived in the West today, in the form of Gnosticism. Sophia plays a very
active role in Jung’s Answer to Job (Hiob), where she also completes 
Quaternity.

Lover – Eros
The fourth archetype of the mature feminine is the Lover, or Eros. The
Lover is a life-affirming and sometimes hedonistic archetype which
dislikes rigid order and sterile knowledge. But without love, without
compassion those are nothing. I would argue that self-sacrifice belongs
there too. The lover energy, arising as it does from the Oedipal child, is
the source of spirituality and fertility. It is the attachment of the child to
the parent of the opposite sex, accompanied by envious and aggressive
feelings toward the parent of the same sex.

The Lover

A powerful female mythological archetypical lover complex runs deep in

Eastern and Western Civilizations. In the cradle of civilization, it started
with Astarte and Ishtar. Some scholars hold Astarte was a prototype of
the Virgin Mary. Their theory is based on the ancient Syrian and Egyptian
rituals of celebrating Astarte’s rebirth of the solar god on December 25th.
Other counterparts are Isis of Egypt, Kali of India, and Aphrodite and
Demeter of Greece and Venus of Rom. In China you have the archetype of
the Green Snake and White Snake and the holistic archetype of Tao, which
to me is the perfect example of the Self, integrating female and male
love..
Thus, the Lover intrudes powerfully into humanity’s collective
consciousness and enthusiastic, connects with followers, inspiring them
to accomplish the difficult deeds. The intoxication of love opens an
alternate reality with its own truths which separates those in the grip of
the Lover from mundane concerns. Thus, as is the case with the male
Lover, the female Lover gains enormous powers of transcendence, but
she, and he, are subjected to “the other” and therefore lack the freedom
of the other archetypes. This is the power and limitation of the
hierosgamos—the cosmic marriage of opposites. Without Jesus, our life
would be meaningless, incomprehensible; Jesus explains our life. Joan of
Arc, whose last recorded words before she was burnt at the stake were: “I
pray you, go to the nearest church, and bring me the cross, and hold it up
level with my eyes until I am dead. I would have the cross on which God hung
be ever before my eyes while life lasts in me. Jesus, Jesus!” It appears again
that the Lover archetype is essential. Of course, there is also the dark
story of Salome, the infamous daughter of Kind Herod, has fascinated
many painters for centuries. Paintings of her equally infamous dance with
John the Baptist’s head evoke a sensual, evocative atmosphere.Salome’s
story first appears as a fragment in the New Testament Gospel of Mark,
where she dances in exchange for the head of John the Baptist on a silver
charger, at her mother’s behest. In the Gospel version, the burden of
wickedness thus falls upon Salome’s mother, Herodias, and Salome’s
virtue remains ambiguous.

salome-with-the-head-of-st-john-the-baptist

Salome dances as a femme fatale for her stepfather, Herod Antipas,

defying Herodias. The beheading of the Baptist is Salome’s own idea, for
which she will pay with her own ghastly death. Nevertheless, John, the
Evangelist, comes to prepare the way of Messiah with a new gospel of
love, succeeds in coaxing the Judean princess to a personal epiphany, for
the soul of Salome is not the same fetid sink as her mother’s. “Speak
again,” Salome exhorts him, “Thy voice is as music to mine ear…. Speak
again…and tell me what I must do.” But just when a prophet’s wisdom
might have done some good, John is out of ideas, saying: “I will not look at
thee. Thou art accursed, Salome….”

Conclusion
What can we learn from the examination of the archetypes of the mature
feminine ? First, female like male, in order to fulfill their wholeness
properly, would do well to embody the best qualities represented by all of
their archetypes. When men and women do this, they model these
archetypes inspire both of them on the path of virtue and spirituality. The
archetypes are viable because they furnish us with a short-cut, an
intuitive way to grasp the essence of a group of attributes that connects
directly with the unconscious mind. Instead of patient intellectual analysis
of each individual attribute of leadership, the ethos of each archetype is
immediately accessible through a complex of cultural pattern which are
instantly recognized even trans-cultural. These archetypes are emotional
and spiritual pictures that have an immediate effect on individuals and
groups. This effect is readily apparent when one compares the phrase
“The Good King” with “a King who is good, strong, wise, just and so on”.
The first phrase is incomparably richer in context and seems “alive”
compared to a list of adjectives to describe a particular King. It evokes an
instant visual image that has an immediate appeal. This is why the old
Greek epics, the Bibles stories and Wagner’s opera are so powerful.

Archetypes – actually “archetypes per se”- are, are cultural patterns and by
their very nature, are universal and here to stay. Like the physical
heritage, stored in our genes, cultural patterns are saved in our collective
consciousness. They can be invoked or forgotten, or even suppressed. But
even in materialistic, matriarchal or patriarchal cultures, that are hostile
to spirituality, to the male. or the feminine, archetypes cannot forever be
suppressed. Once more, external like internal suppression of archetypes
is a case of too much, or of too little, of a needed cultural model for
humanity to survive and for the individual to live a meaningful life.
However, archetypes can be invoked as symbols any time — hence their
power to manipulate, to motivate, to influence. There is much to
contemplate in these archetypes which can be mapped with political,
mythic and culture examples. The self-evident interpretation and its
usefulness is overwhelmingly convincing.

Women should be aware of her animus and thus with the aspects of the
four male archetypes and for men to mature, they must meet and
integrate their anima and learn from the four female archetypes. How
does it look in your family or relationship? Suppression of an archetype
only results in denial of attributes and spiritual resources that we, as
humans, need. If one comes to terms with the Shadow and the Soul, one
will encounter the enchanted castle with its King and Queen. This is a
pattern of wholeness and individuation. The opposites of the outer and
the inner life are now joined in marriage. Great power arises from this
integration. Be aware of pretended or real archetypes in the public realm.
For example, look at your (male or female) politicians: Does one of them
have the virtues of those positive archetypes?

Looking beyond herself, women should care how and if divine couple
symbols (syzygy images) are invoked. Pharaoh and his Queen, Christ and
the Church, God and Israel are syzygy images. Do we still have Divine
Couples (Syzygy) and Divine Triads in the spiritual realm? The believer
who aspires to be the “bride of Christ” is modeling his or her experience
in response to the syzygy archetype. Next our hope is from the Child
Archetype, a pattern with a promise of new beginnings. The birth of the
Christ Child who unites Heaven and Earth, God became Man and God, is
one of those powerful archetype creating a triad. Triads, like for example
the Egyptian triad of Isis, Osiris and Horus are predecessors symbols of
the Trinity. When the Mother Archetype joined the Holy Trinity
Jung’s Quaternity was formed.

What I am trying to say in a nutshell, is this: Good Kings (and Queens)

need to encompass two Quaternities. Not only take care of your own set
archetypes, which enhances your temporal virtues, we need also to
understand our opposite sex archetypes – of our Animus or our Anima.
According to C.G. Jung this will lead you to our Shadow, and if we integrate
the Shadow, that opens us to our Self – the divine in us – or at least a
communication path to it. God or goddesses are both holistic and
androgen. The yin yang symbol from ancient China represents the belief
that everything in the universe consists of two forces that are opposing
but in need for each other. The Great Mother Cybele was Mother (in a
narrow sense) and Warrior symbol.

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Bibliography Links
• Emma Jung. Animus and Anima – Two Papers
• STRUKTURFORMEN DER WEIBLICHEN PSYCHE wolff Structural
forms of the Feminine psyche (http://ufdc.ufl.edu/AA00001582/00001)
• C.G. Jung Four Archetypes (Routledge Classics)
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• King, Warrior, Magician, Lover: Rediscovering the Archetypes of the
Mature Masculine by Robert Moore and Douglas Gillette (Aug 16,
1991)
• Tao Te Ching The idea of the Ying-Yang duality
• Jacobi, Jolande, Die Psychologie von C. G. Jung – Eine
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