Jump to the following topics:
- What is an archetypal
- Do archetypal
fields actually exist?
- Archetypal fields retain
a record of our interactions
fields might be related to other phenomena.
human interactions are interactions between archetypes.
- Archetypal fields serve a
guidance which we receive from archetypal fields is imperfect.
for discovering the contents of our archetypal fields.
What is an archetypal
field? It is the "field" of activity and influence which surrounds an
archetype; it is analogous to the magnetic field around a
magnet, or the gravitational field around a planet. Within the
substance of spirit, every archetype has its own field -- the
"archetypal field," which can be abbreviated to "a-field." Whenever
we encounter an archetype, we are enveloped in this archetypal field
in both the psychological realm and also in our physical environment.
Because spirit contains all archetypes, the field of all archetypes
is enveloping us at all times, but one archetype is dominant at any
moment; for example, when we are at our job, the Servant ("employee")
archetype is dominant, so we are primarily under the influence of
that archetype's field. When we understand archetypal fields, we
understand the one basis for the dynamics in our life, in the
material, psychological, and spiritual realm -- and we can use this
understanding to create the life which we want. ... Note: When I
devised the term, "archetypal fields," I thought that I was the only
person who was using it. Recently, I discovered that other people had
started to use the term before I started to use it. I have not yet
had an opportunity to read their material, so I don't know whether
their definition is similar to mine.
fields actually exist? This is a concept which I have developed to
explain the dynamics of archetypes. I do not claim that archetypal
fields per se exist; I cannot prove their literal existence
with scientific instruments. But I do believe that my model is an
accurate representation of the events which occur during our
interactions with archetypes. The model is a metaphor -- a
symbolic representation of those dynamics. The creation of
metaphorical models is a common practice in sciences such as
sub-atomic physics, in which we cannot see the objects which we are
studying, but we can detect their actions and thus we can create
concepts and illustrations to explain our ideas regarding the
objects. In a metaphor, we explore the dynamics of something; this is
a valid approach, because knowing what something does is more
important than knowing what it is. So please grant this leeway
in our exploration of "archetypal fields"; all of life is a metaphor
-- perhaps not literally "real," but somehow true and workable.
Archetypal fields retain a
record of our interactions. This is the key to understanding how
archetypes interact with our personal life. The process occurs in
- Spirit is that which we experience as "life": it is the life
of our material body; it is the force which is the basis of all
material objects (including those which we do not recognize as
"living"); and it also exists in its own non-material realm.
Spirit is a tangible substance which possesses properties which
can be studied, just as a physical substance (e.g., copper)
can be studied by a chemist. Those properties are described
throughout this book.
- Soul is an individual center within spirit. Soul is composed
of spirit, just as a brick is composed of clay.
- When there is an interaction between two material objects
(e.g., two people), these material objects can be considered to be
"graphical user interfaces" between the two souls. In this
interaction, all archetypes are present (because spirit contains
all archetypes), but we focus primarily upon one archetype within
the one soul, and the "reciprocal archetype" within the other
soul; for example, this could be an interaction between the
Teacher archetype and the Student archetype.
- During this interaction, we generate thoughts, images,
energies, and physical actions. These substances leave a record
which is retained in the field; thus, the "elements" of an a-field
- Thoughts. The individual thoughts which we think during our
interaction with this archetype.
- Sensory data.
- External sensory data. Individual sensory impressions --
whatever we see, hear, touch, taste, or smell.
- Internal sensory data. The items in our imagination.
This includes the fabricated objects of our visual
imagery, and the objects and impressions which
correspond to our other physical senses.
- Energies. The energies which we are exuding; generally,
these energies are our emotions or feelings. Our energies have
a particular "tone" or "texture," as in the energies of anger
or fear or affection or repulsion or sexual excitement.
- Actions. Our physical actions and also the physical
consequences of those actions (e.g., the goods which we
produce, and the relationships which we create). Thus,
archetypal fields are not merely psychological
phenomena; they include our physical world, too.
fields might be related to other phenomena. We can find other
examples of "fields" which act as a repository of energy and
- Complexes. These psychological objects were the basis for my
concept of archetypal fields (which, indeed, I originally called
"complexes"); however, as I intuitively explored archetypal
fields, I realized that they are different from complexes, and so
they required new terminology. There are various differences:
The collective unconscious. According to Carl Jung, the
collective unconscious is the hypothetical realm of the
archetypes. Humans' relationship with this field is two-way:
- According to psychologists, complexes retain energy,
images, and thoughts from traumatic incidents;
archetypal fields retain those elements from all
incidents which involve that particular archetype.
- Complexes are a psychological phenomena. In contrast, the
theory of archetypal fields includes not just the psychological
realm; it also extends into the spiritual realm (explaining
archetypes as aspects of spirit) and into the physical realm
(such that the a-field also contains the physical objects with
which we interact during our encounter).
"Group consciousness." Group consciousness can be seen in
phenomena such as group morale, "mob mentality," the united
response of an audience (at any public event such as a concert, a
political rally, or a sports event) -- and the prevailing "mood"
and mythology of a home or neighborhood or workplace. This field
contains the energy, thoughts, imagery, and actions of the group.
The "collective shadow." Jung described a collective shadow
which contains the aspects of life which are repressed by a
society. For example, Victorian society pushed sexuality into its
collective shadow, to hide its thoughts, images, energies, and
actions of sexual expression. (If there is a collective shadow, we
might say that there is also a collective ego, which
contains the elements which are approved by society.)
The aura. Various descriptions of the aura suggest that it is
an "energy field" which retains impressions of our energy, images,
thoughts, and actions.
Psychometry. In the psychic phenomenon of psychometry,
practitioners say that we leave some of our personal energy on
every object which we touch. By psychically studying this energy,
a psychometrist can supposedly discern the object's owner, the
owner's mood, any significant events which involved the object
(such as the murder of the owner), etc. In some cases, the
information might be acquired by a simple hunch; in other cases,
the psychometrist might see a vision of the owner's face, or the
Morphogenetic fields. According to Rupert Sheldrake, these are
the fields which are the basis for each individual object; more
importantly, the fields of similar objects are connected in a type
of "group mind," and so we have the phenomenon of the "hundredth
monkey" in which the behavior and learning of one group within a
species is said to affect an entire species.
- Archetypes provide the points upon which we build our own
- Our thoughts, images, energies, and actions are registered
in our individual archetypal fields. However, the archetypes
are in spirit (which is the substance of which all souls are
composed), so the a-field elements of each soul are
additionally a part of a collective a-field which is associated
with the archetype in general (as it exists in this common
spirit). When we explore that archetype, these existing
elements influence our perception of it. As an entire society
changes, it creates a feedback loop:
- The people generate new notions regarding an archetype
(such as Government, Freedom, Virtue, etc.); those elements
are registered in the collective unconscious.
- Then, the society intuitively reads back those archived
elements from the collective unconscious, causing a
corresponding alteration in that archetype's expression in
human interactions are interactions between archetypes. Every
situation, and every person, contains all archetypes; we can say this
because archetypes are aspects of spirit, and spirit is the basis of
everything in existence. And yet we do not perceive this wholeness;
instead we perceive particular archetypes, e.g., the Home archetype.
This fragmented view occurs because soul is using the mind as an
instrument for studying its own substance (i.e., spirit); the purpose
of the mind is to perceive archetypal aspects of spirit so that they
can be examined individually. When we encounter another person, that
person contains all archetypes in his or her spirit essence, but we
primarily focus on (and respond to) only one archetype at a time
(although all other archetypes are interacting in the background);
for example, we might view this one individual archetypally as a man,
or an employee, or a clerk, or a father, or a spouse. The reason we
respond to one archetype and not another is because we have a charge
in a complementary archetype. For example, if someone is enacting the
Child archetype (regardless of whether that person is our biological
offspring), we tend to respond with our Parent archetype, depending
upon the needs of our three centers:
- The soul. Soul's decision to participate in the scenario.
While we might debate whether human beings have "free will," some
people believe that soul alone has free will. If the soul
recognizes a worthwhile opportunity to explore its Parent
archetype, it will decide to focus on that archetype, to interact
with another soul's Child archetype.
- The ego. If the ego perceives an opportunity to enhance our
personal human world, it will engage the other person's ego in
this scenario of the two reciprocal archetypes.
- The archetypal fields. In previous enactments of the Adult
archetype, our intuition recommended a course of action which
would satisfy the needs of that moment. However, if we did not
follow our intuition, then our thoughts, imagination, energy tone,
and actions did not match those needs; thus we generated thoughts,
images, energy, and actions which did not "connect" with the
actual circumstances. Because of this lack of connection, those
elements did not discharge their energy; instead, that energy
remained with the elements when they were recorded in the
archetypal field. It is this undischarged energy which requires us
to re-create the Adult-Child interaction -- so that we can (1)
learn more about intuition and the nature of the archetypes, and
(2) discharge the lingering energy from the elements which we
created during previous encounters between those archetypes. This
undischarged energy is the force which powers the process which we
Archetypal fields serve a
- Archetypal fields are one way in which the mind organizes
information, by associating related elements around a common
center (i.e., an archetype); those elements are our
thoughts, images, energies, and physical habits. This method
of organizing is similar to our practice of putting related
documents into a file folder; in the mind, each "file" corresponds
to an archetype.
- Archetypal fields simplify our psychological processing. The
field is a reference to be used when we are in an archetypal
situation (i.e., any situation, because all situations are
based upon archetypes); as the mind attempts to formulate a
response, it asks itself, "How have I responded previously in
similar situations?" and it finds the answer in the field's
record, in the residue which has been left by previous thoughts,
images, energies, and actions. For example, if someone says an
insulting remark to us, we do not have to wholly improvise our
response; instead, the mind refers to the archetypal field which
is associated with this situation, and then it has the option of
re-using some of the thoughts, etc., which it finds in the field.
We can view this process as an action of the mind, or as an
impersonal energy-dynamic in which the charged elements in the
field are activated automatically in the presence of their
- Archetypal fields provide stabilizing points for the
accumulation and dispersal of energy. This energy is the residual
charge which was explained previously.
guidance which we receive from archetypal fields is imperfect.
Ideally, our guidance comes from intuition, which is a communication
mechanism whereby we detect the dynamics of spirit as expressed in
material form. In any situation, soul is able to perceive all dynamic
factors, including the needs of each person's soul, ego, and a-fields
(which contain the charged residual elements from previous
encounters). Because of this overview, intuition's guidance is
tailored specifically (and perfectly) for this moment. However, when
we are not aware of our intuition (or when we disregard it), the mind
seeks other means of perception and guidance, including a reference
to the corresponding a-fields which contain records from our previous
encounters with this archetype, in an effort to decide how to respond
to this particular situation. When this happens, we are likely to
experience the following problems:
- The a-field's elements produce incorrect perceptions and
interpretations. We are not perceiving the unique dynamics of this
situation; instead, our perceptions include only some
of the unique dynamics, and we are filling in the gaps by
generalizing on the basis of thoughts, images, energies, and
habits which we created during previous encounters with this
- The field's elements produce inappropriate responses. The
inappropriateness is due to various factors:
- Our incorrect perception. We are hardly perceiving this
unique situation at all; instead we are perceiving a stereotype
which is based on the residual elements of the archetypal field
-- including the thoughts, imagery, and behavioral habits which
we generated during previous encounters. Obviously, if we are
not perceiving the unique factors in this situation, we cannot
respond to the situation as it is. We have created a closed
system, in which we are feeding off of pre-programmed elements.
- The residual energy from previous encounters with this
archetype. Because archetypal fields contain the energy which
was not dispersed during previous situations, it is experienced
now, regardless of its appropriateness; for example, if the
archetypal field contains the emotional energy of anger which
was not expressed during previous encounters with this
archetype, the elements will discharge some of that energy
during this encounter, causing us to "be angry" even
though the current factors don't warrant the anger.
for discovering the contents of our archetypal fields.Each archetypal
field contains traces from previous encounters with that archetype;
we can find this residue in the form of thoughts, images, energy
tones, physical habits, etc. As we go through our daily life, we can
practice identifying archetypes and the residual elements which are
within their fields. We can differentiate between the influence of
residual elements and the influence of intuition: residual elements
cause behavior which has the quality of being pre-programmed (and
somewhat inappropriate, because the elements are associated with
general archetypal situations rather than to this specific
situation); in contrast, intuition's input can be discerned by
its freshness, uniqueness, and creativity. The residual elements can
be detected in the following forms:
- Our habitual activities. In any situation, we can be aware of
our typical thoughts, energy tone (e.g., emotions and feelings),
sensory data (e.g., visual memories, fantasies, etc.), and
actions. For example, when we are cooking, we might have
particular habits which include: thoughts of perfectionism (e.g.,
"everything must be just right"), our usual energy tone of love
(because we are cooking the meal for our beloved family), repeated
fantasies (of ourselves as a professional chef), etc. Those are
the elements of our archetypal fields.
- Incorrect interpretations and incorrect responses. For
example, we might realize that we are unduly angry at someone;
anger might be justified (as a response to an immediate threat),
but the intensity of our anger suggests that an additional
charge is being added by the lingering charged elements of an
- Psychological disorders. Psychologists generally deal with our
thoughts, emotions, feelings, imagery, and physical habits; as we
examine those things, we are discerning the elements of our
archetypal fields. Those elements might be partially responsible
for obsessive thoughts, compulsive behavior, phobias, complexes,
stubborn habits, and other dysfunctions. For example, an
"inferiority complex" is based upon inappropriate elements in the
a-fields which correspond to our valuation of ourselves; we might
achieve a cure if we implant elements which affirm our value.
- Dreams. In a dream, the characters, settings, objects, and
actions are usually symbolic expressions of our a-field elements;
these elements are in the dream because we are trying to resolve
the archetypal issues with which they are associated, and we are
attempting to discharge the residual energy-charge which the
- Shadow-work. As we explore our shadow, we discover the a-field
elements which we have repressed, suppressed, or simply haven't
- Our "karma." Whatever we discern to be karma is actually the
contents of our archetypal fields.
- Archetypal field-work. This is a group of techniques by which
we willfully change the contents of a-fields. As we use
field-work, we learn about the elements which are already there,
and the new elements which we are implanting. When we use
archetypal field-work to improve the quality of our archetypal
fields, we improve our lives.