Jung's archetypes are a mirror that shows who and what we are (Hugh McGovern, Psyche, July 17 2026)
"There are well-documented commonalities in people’s experiences under psychedelics, which sometimes reflect the patterns Jung noted: heroes’ journeys, encounters with mystical beings, psychological transformations.
The reason these patterns keep appearing has everything to do with the development of the prediction machine in your head.
Consider how your brain has been intricately sculpted by millions of years of human evolution.
The experiences and imperatives of our many ancestors – avoiding predators, coming-of-age rituals, finding and attaching with a caregiver – are shared across cultures and generations.
Over evolutionary time, such pressures necessarily sculpted our brains and nervous systems to optimally engage with the challenges and regularities we experienced.
As a result of this aeonic sculpting process, our experiences have been organised around particular themes or templates.
Such templates can be thought of as the brain’s grammar for experience. They shape how our species has perceived and responded to the world.
The acquisition of language is a useful analogy. No child is born speaking their native tongue.
Although the capacity to acquire language may be universal, the form of language that a child eventually speaks rests on culture and environment.
It’s the same with archetypes: we have an initial bias toward recognising certain kinds of figures, such as a caregiver, a threatening presence, or a wise elder, but the specific imagery associated with these templates relies upon one’s culture and memories.
The great mother archetype may appear as the Virgin Mary in Western Christian culture, and as Guanyin in Chinese Buddhism and Taoism. (…)
We propose that archetypes exist at three distinct levels of the brain, each corresponding to a different aspect of the archetypal experience.
At the deepest level are not images or stories, but the brain’s bare affective templates, rooted in evolutionarily ancient subcortical structures.
At this level, ‘archetypes’ are simply the raw felt sense that something is significant: a threat, a protector, a guide.
At the level above this, in the sensory cortex, these affective charges acquire form, becoming a face or a figure, perhaps.
These are archetypal images, the visual manifestations often reported under psychedelics.
Finally, at the highest level, in regions like the default mode network, these images are woven into narratives: the hero’s journey, the crisis that leads to transformation, the quest for the missing parent.
Psychedelics are uniquely powerful here because they collapse the usual top-down constraints on this hierarchy, allowing the three levels to communicate more freely than they ordinarily would.
This is where our account of archetypes departs from Jung’s.
In our research, these templates are not mystical. Instead, they are sculpted by the evolutionary pressures that have shaped our species’ neural processing and architecture."