individual nature. The fact of the matter is that “myths are first and foremost psychic phenomena that reveal the nature of the soul”[1; 99]. In Jung’s view the archetypical images have been throughout the centuries the main material for creating central figures in religion, mythology, works of art etc. But the gruesome and disarrayed images of the unconscious portrayed as the contents of the creative mind are subject to gradual refinement and transformation into symbols beautiful on the outside and universal on the inside. Jung defines mythology as “the tool for initial shaping the archetypical images” with an archetype at the very core to be first polished beyond recognition. Curiously the finer the image, the farther it’s distanced from one’s personal experience and hence less recognizable to others, overpowered by endless comments of the crowd. This is the mechanism as to how the personal unconscious of an individual nature is transformed to the universal mythological images.
With time passing by the archetype has grown less archaic which was evident through ancient drawings where primitive people portrayed animals not so much like symbols, but rather as careful and detailed pictures. In Jung’s view when at the dawn of our civilization the human mind was mainly ruled by instincts, man’s consciousness might have grouped them into some models or patterns. Ours is a belief that prehistoric man was very close to nature and of as yet “uncorrupt mind”. What really maters is not the fact that he arranged his instincts in patterns, which supports Jung’s theory, but he was instinctively capable of “reaching” these patterns in his personal unconscious. Creating the drawings not of the symbols but of actual animals, he viewed them as god-like
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