Explorer Archetype Quotes

The zodiac's twelve signs are said to represent powerful archetypes that are universal in theme.

I did not deliberately invent Earthsea, I did not think ‘Hey wow — islands are archetypes and archipelagoes are superarchetypes and let’s build us an archipelago! I am not an engineer, but an explorer. I discovered Earthsea.

A tarot reading is a synchronistic conversation that employs deliberately random use of archetypal artwork to open up possibilities, create self-awareness and explore potentialities in the lives of the participants. Plus, it`s a lot of fun.

I've been actively engaged with mythic imagery ever since I picked up that Rackham book, but it really came into focus for me when I moved from London to the country. As I walked the extraordinary landscape of Dartmoor, I looked at the trees and the rocks and the hills and I could see the personality in those forms...then they metamorphosed under my pencil into faeries, goblins and trolls. After Alan and I published "Faeries", he moved on from the subject of faery folklore to illustrate Tolkien and other literary works...while I discovered that my own exploration of Faerieland had only just begun. In the countryside, the old stories seemed to come alive around me; the faeries were a tangible aspect of the landscape, pulses of spirit, emotion, and light. They "insisted" on taking form under my pencil, emerging on the page before me cloaked in archetypal shapes drawn from nature and myth. I'd attracted their attention, you see, and they hadn't finished with me yet.

You may look at other beautiful Queens in your life doing their Queenly work with calm, confident efficiency and think you could never be like them… … And you won’t. Because the truth is, no one will rule your realm like you. Your crown will not be identical to the crown of other Queens. There has never been another Queen like you before and there never will be. You are uniquely qualified by the mountains you have climbed, caves you have explored, and the treasures you have discovered. But take heed, dear one, you can confidently acknowledge your strengths, talents, and gifts and be humble. You get to choose how you want to rule your realms.

Hesse began to explore the writings of Freud and Jung on dreams and archetypes.

Diving Into the Wreck,”14 There is a ladder. The ladder is always there hanging innocently close to the side of the schooner ... I go down ... I came to explore the wreck ... I came to see the damage that was done and the treasures that prevail ...

Becoming a porn star is pretty much exactly like becoming a superhero. One day, an intrepid, fresh-faced young woman discovers that she has a talent. She chooses a new name – something over the top, flamboyant, a little arrogant, with a tinge of the epic. Somebody makes her a costume – skintight – revealing, a flattering color, nothing much left to the imagination. She explores her power, learns a specialty move or two, sweats her way through a training montage, throwing out punny quips here, there, and everywhere. She inhabits an archetype. She takes every blow that comes her way like she doesn’t even feel it. Then she goes out into the big, bad night and saves people from loneliness. From the assorted villanies that plague the common man. From despair and bad dreams. From tedium. Oh, sure, her victories are short-lived. She finishes off her foes in one glorious masterstroke, but the minute she’s gone, all the wickedness and darkness of the scheming, teeming world comes rushing back in. But when you need her, here she comes to save the day, doing it for Truth, Justice, and the American Way.

However, primarily through exploring the phenomenon of synchronicity, Jung was forced to consider the possibility that archetypes are in fact universal, multidimensional ordering factors influencing both psyche and cosmos, mind and matter. In short, Jung was compelled to consider the idea that the archetypes had a metaphysical basis outside of the psyche.

My Wild Woman welcomed me with open arms into the womb of my cave. She grasped me by the hand and, one by one, introduced me to my shadow creatures. I roamed, I raged, I roared, I explored and when I thought I was done, that I couldn’t possibly go any further, my Wild Woman drew me into her lap. She comforted me in the circle of her fierce embrace and affectionally whispered tendernesses to me. She firmly sent me back out to play until the creatures became my friends. She revealed to me the place where the soft glow of my inner hearth resided and there, we were joined by my Wise Woman, Together, they showed me how to ignite the fire with the parts of myself which no longer served the woman I was becoming and they held me while I grieved.

The Atonist nobility knew it was impossible to organize and control a worldwide empire from Britain. The British Isles were geographically too far West for effective management. In order to be closer to the “markets,” the Atonist corporate executives coveted Rome. Additionally, by way of their armed Templar branch and incessant murderous “Crusades,” they succeeded making inroads further east. Their double-headed eagle of control reigned over Eastern and Western hemispheres. The seats of Druidic learning once existed in the majority of lands, and so the Atonist or Christian system spread out in similar fashion. Its agents were sent from Britain and Rome to many a region and for many a dark purpose. To this very day, the nobility of Europe and the east are controlled from London and Rome. Nothing has changed when it comes to the dominion of Aton. As Alan Butler and Stephen Dafoe have proven, the Culdean monks, of whom we write, had been hired for generations as tutors to elite families throughout Europe. In their book The Knights Templar Revealed, the authors highlight the role played by Culdean adepts tutoring the super-wealthy and influential Catholic dynasties of Burgundy, Champagne and Lorraine, France. Research into the Templars and their affiliated “Salt Line” dynasties reveals that the seven great Crusades were not instigated and participated in for the reasons mentioned in most official history books. As we show here, the Templars were the military wing of British and European Atonists. It was their job to conquer lands, slaughter rivals and rebuild the so-called “Temple of Solomon” or, more correctly, Akhenaton’s New World Order. After its creation, the story of Jesus was transplanted from Britain, where it was invented, to Galilee and Judea. This was done so Christianity would not appear to be conspicuously Druidic in complexion. To conceive Christianity in Britain was one thing; to birth it there was another. The Atonists knew their warped religion was based on ancient Amenism and Druidism. They knew their Jesus, Iesus or Yeshua, was based on Druidic Iesa or Iusa, and that a good many educated people throughout the world knew it also. Their difficulty concerned how to come up with a believable king of light sufficiently appealing to the world’s many pagan nations. Their employees, such as St. Paul (Josephus Piso), were allowed to plunder the archive of the pagans. They were instructed to draw from the canon of stellar gnosis and ancient solar theologies of Egypt, Chaldea and Ireland. The archetypal elements would, like ingredients, simply be tossed about and rearranged and, most importantly, the territory of the new godman would be resituated to suit the meta plan.

The Shadow Archetype is the dark side of the psyche, the dark side of the “force”, representing wildness, chaos, the irrational, the unknown, the intoxicated, the out-of-control … all things Dionysian. Dionysus is the Shadow of Apollo. The Id is the Shadow of the Superego. If you want to have a healthy psyche, you must accommodate your Shadow, one way or another. You must have a Shadow space, where that energy can be explored, harnessed and sublimated.

Central to Individuation is the child archetype. The child functions to correct the one-sidedness of the conscious mind, to 'pave the way for a future change of personality,' and it 'a symbol which unites opposites [conscious and unconscious]; a mediator, bringer of healing, that is, one who makes whole'. The child is the being which matures toward independence, and it accomplishes this through voluntary separation from the mother archetype – the psychological symbol of familiarity and protection – and subsequent exploration of nature and/or the unknown. Said separation is spurred by a conflict which is unresolvable by current conscious means, which is why the child must abandon the infantilizing safety of the mother so that he can enter the unknown and retrieve or receive the wisdom necessary for the heroic transformation necessary to resolve the previously unresolvable conflict.

The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.

Paradoxically, it is in resolving what sometimes seems an intolerable opposition between parental or professional responsibilities and personal exploration that people often find out more fully who they are. They come to know themselves moment by moment by the decisions they make, trying to reconcile their care for others with their responsibility to themselves. Maturity comes with that curious mixture of taking responsibility for our prior choices while being as imaginative as possible in finding ways to continue our journeys.

The Young & Rubicam analysis explored changes in EVA and MVA from 1993 to 1999 for a set of 50 well-known and highly regarded brands, such as American Express, American Greetings, Fruit of the Loom, Disney, Kodak, Sears, Heinz, Harley-Davidson, and The Gap. The relationship of changes in these fundamental financial indicators was profiled among two sets of brands: those with “tightly defined” archetypal identities, whose closest secondary relationship was 10% or more below the first, and a “confused” set of brands, whose secondary archetype was within this 10% boundary. Each set consisted of an equal number of brands. The analysis showed that the MVA of those brands strongly aligned with a single archetype rose by 97% more than the MVA of confused brands. Also, over the six-year period under study, the EVA of strongly aligned brands grew at a rate 66% greater than that of the EVA of weakly aligned brands.

Your negative emotions can also be controlled and directed. PMA and self-discipline can remove their harmful effects and make them serve constructive purposes. Sometimes fear and anger will inspire intense action. But you must always submit your negative emotions--and you positive ones--to the examination of your reason before releasing them. Emotion without reason is a dreadful enemy. 카톡☛ppt33☚ 〓 라인☛pxp32☚ 홈피는 친추로 연락주세요 팔팔정판매,팔팔정파는곳,팔팔정가격,팔팔정후기,팔팔정구입방법,팔팔정복용법,팔팔정부작용,팔팔정구입사이트,팔팔정구매사이트,팔팔정판매사이트 구구정가격,비아그라가격,시알리스가격,레비트라가격,아드레닌가격,센돔가격,비닉스가격,센트립가격 What faculty provides the crucial balance between emotions and reason? It is your willpower, or ego, a subject which will be explored in more detail below. Self-discipline will teach you to throw your willpower behind either reason or emotion and amplify the intensity of their expression. There are now even whole sections of bookshops given over to the new genre of "supernatural romance". Maybe it was ever thus. Dr Polidori, who wrote the very first vampire novel, The Vampyr, based his central character very much on his chief patient, Lord Byron, and the Byronic "mad, bad and dangerous to know" archetype has been at the centre of both romantic and blood-sucking fiction ever since. Dracula, Heathcliffe, Rochester, Darcy and not to mention chief vampire Bill in Channel 4's new series True Blood are all cut from the same cloth. Meyer even claims that she based her first Twilight book on Pride and Prejudice, although Robert Pattinson, who plays the lead in the movie version, looks like James Dean in Rebel Without A Cause. Either way, vampire = sexy rebel. No zombie is ever going to be a pinup on some young girl's wall. Just as Pattinson and all the Darcy-alikes will never find space on any teenage boy's bedroom walls – every inch will be plastered with revolting posters of zombies. There are no levels of Freudian undertone to zombies. Like boys, they're not subtle. There's nothing sexual about them, and nothing sexy either.

This had led many people, above all theologians, to the mistake of thinking that with his concept of the Self Jung wanted to give God himself a name, although time and again in his writings he has emphasized that his statements about the Self refer only to the manifestation of the God-image and of the God-concept in the human psyche. "At all events," Jung says, "the soul must contain in itself the faculty of relationship to God, i.e., a correspondence, otherwise a connection could never come about. This correspondence is, in psychological terms, the archetype of the God-image. Since God-images are the products of religious fantasy they are unavoidably anthropomorphic and therefore, like every symbol, capable of psychological elucidation. But psychology can make no statements about the nature of God. On the other hand, it can very well observe and describe the phenomenology of his "reflection" in the human psyche, and explore it scientifically.

When God had completed the creation of the world as a sacred temple of his glory and wisdom, he conceived a desire for one last being whose relation to the whole and to the divine Author would be different from that of every other creature. At this ultimate moment God considered the creation of the human being, who he hoped would come to know and love the beauty, intelligence, and grandeur of the divine work.

The identification of Cerridwen as a goddess in the above translation has led to her subsequent deification and serves to demonstrate the complex and colourful nature of this archetype.

The shadow work we do before, where we explore the contents of the unconscious through analysis is then also really a much easier part than Anima or Animus work, which connects to the emotional and relational aspects of individuation. The memories and emotions connected to these experiences are often far from what people perceive as pleasant. Yet an important aspect of this is then again also how we relate to the unconscious, our inner aspects and the archetypes, each other and the world itself. In that sense cultivating the necessary wind-horse, both in the sense of our connection to our instinctual foundation, and also an increased mindfulness of our mind and body are as much key in this.

In the realm of spiritual philosophy, where the sacred and the mundane converge, where the mystical dances with the ordinary, there exists an enchanting archetype that beckons us to explore the depths of our souls—the Divine Rabbit. This ethereal creature, a symbol of fertility, rebirth, and spiritual illumination, invites us to embark on a profound journey of self-discovery and transcendence. The Divine Rabbit, with its gentle countenance and nimble grace, embodies the essence of the divine feminine, representing the nurturing and creative aspects of existence. It is a messenger of the cosmic forces, whispering ancient wisdom and guiding us towards the realization of our true nature. With each hop, it traverses the sacred landscapes of our consciousness, leaving in its wake the seeds of transformation and spiritual awakening. This mystical creature, adorned with the symbols of abundance and growth, teaches us the profound truth that spirituality is not confined to lofty realms or esoteric knowledge, but is deeply rooted in the tapestry of our everyday lives. The Divine Rabbit invites us to cultivate a sense of presence and mindfulness, to embrace the magic of the present moment, and to recognize that every breath we take is an opportunity for divine communion. In the Divine Rabbit, we find a profound reflection of our own spiritual journey. Like the rabbit, we too navigate the maze of existence, encountering both obstacles and opportunities along the way. The Divine Rabbit reminds us to approach these challenges with grace, agility, and an unwavering trust in the divine plan. It teaches us that even in the face of adversity, we possess the innate resilience to overcome, to rise above our limitations, and to embrace the boundless potential that resides within us. The Divine Rabbit also serves as a catalyst for profound transformation and rebirth. Just as the rabbit sheds its old fur to make way for new growth, we too are called to release the layers of conditioning, limiting beliefs, and attachments that no longer serve our highest good. The Divine Rabbit encourages us to step into the fullness of our authentic selves, to embrace our innate gifts and talents, and to allow the light of our divine essence to illuminate the world around us. Moreover, the Divine Rabbit invites us to honor the interconnectedness of all beings and the sacredness of every living creature. It teaches us to tread lightly upon the Earth, recognizing that our actions have far-reaching consequences. The Divine Rabbit reminds us of the importance of compassion, kindness, and love towards all beings, for in their eyes, we catch a glimpse of the divine spark that resides within us all. As we embark on our spiritual journey, let us heed the wisdom of the Divine Rabbit. Let us cultivate a sense of wonder and curiosity, allowing ourselves to be guided by the synchronicities and signs that pepper our path. Let us embrace the cycles of life and honor the sacredness of both beginnings and endings. And above all, let us remember that within the heart of the Divine Rabbit resides the eternal flame of our own divine essence, waiting to be kindled and expressed in all its radiant glory. May we follow the path of the Divine Rabbit, awakening to the depths of our being, embracing our divine nature, and embodying the transformative power of love, compassion, and spiritual illumination. In doing so, we dance in harmony with the rhythm of the universe, honoring the sacredness of life, and fulfilling our highest purpose.

In his portrayal of Walter, John Noble has done an excellent job adding depth to this character, but in the first several episodes of season 1 Walter’s quirky antics seem to ring a bit false. Noble was playing the stereotypical mental patient. But once the layers of Walter’s history are established, allowing Noble to delve into a unique take on the mad scientist archetype, things get interesting.

Both Buddhism and the Twelve Steps present our spiritual journey as a process, a movement from pain and confusion to happiness and wisdom. The process they describe is not, I think, unique to either of them, but reflects each tradition's attempt to solve the human riddle of suffering. As such, I think that they each tap into something deeper than the forms, language, cultural trappings, and historical context from which they spring. I believe that they each express something archetypal, a path deeply embedded in human consciousness that has been explored by seekers since humans awakened to their own mortality.

Analysis, dream interpretation, self-knowing, exploration, all are undertaken because they are ways of backtracking and looping. They are ways of diving down and coming up behind the issue and seeing it from a different perspective. Without the ability to see, truly see, what is learned about ego-self and the numinous Self slips away.