Queen, Mother, Wise Woman and Lover:

Rediscovering the Archetypes of the

Mature Feminine
Posted on February 1, 2013 by FALLENANGEL29 Comments

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
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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)
 C. G. Jung Archetypen (dtv, Bd. 11)
 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 Einführung in das Gesamtwerk, mit
einem Geleitwort von C. G. Jung
[Gebundene Ausgabe]
 Jacobi, Jolande, Complex/Archetype/Symbol in the
Psychology of C.G. Jung (Bollingen Series) [Englisch]
[Taschenbuch]
 Theologische Aspekte der Tiefenpsychologie von C. G.
Jung (Patmos-Paperback) (German Edition) by Herbert
Unterste (1977)
 Mandala: Bilder aus dem Unbewussten (German
Edition) [Hardcover] 2.Auflage Olten 1977
 Jung, C. G., Jaffé, A. (1962): Erinnerungen, Träume,
Gedanken von C. G. Jung.
Aufgezeichnet und herausgegeben von Aniela Jaffé.
Olten: Walter
 Jung, C. G., Kerényi, K. (1951): Einführung in das
Wesen der Mythologie. Zürich: Rhein
 C. G. Jung Grundausgabe CW 18