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archetypal theory" (p. 42). Although Samuels never developed this parallel in any
systematic way, a number of contemporary analysts have. According to Lambert (1981),
internal objects are archetypally organised. He postulates an "archetypal predisposition to
release a tendency to relate to that object and to organise it and selectively shape it in
accordance with the archetypal theme in question" (p. 92). The infant's developmental
task in this respect is to marry archetypal predispositions in relation to parental figures,
with actual experiences ofthe real parents. Ifthis process is successful the infant attains:
a basis for real relationships with objects that are not distorted by delusional
fantasy arising from archetypal sources. These relationships may be good
enough, or too bad, or good and bad, but they are real rather than idealized
and may be designated archetypal objects (Lambert, 1981, p. 95).
Internal archetypal objects are thus the structural consequence of a process whereby an
archetypal predisposition (unconscious fantasy) meets a corresponding external object,
which is then introjected, resulting in the object becoming part ofthe individual's internal
world. This internal archetypal object may then be externalised or projected on to
external objects, thereby imbuing them with the qualities ofthe internal object.
Solomon (1991) provides a more elaborate model for a dialectical interplay between
archetypal and object relations theory. Like Lambert, she understands archetypes to be
"substantially similar to the notion of unconscious fantasy which is the basis of object
relations theory" (p. 314). She notes the following parallels between the concepts of
archetype and fantasy:
Both reside at a universal deep level structure within the mind. Both have an
instinctual base, and both are expressed imaginally by more or less
unconscious mental representations. These images are experienced on a
spectrum, or through a series ofbipolar opposites (p. 320).
Using Chomsky's (1968) concept of innate linguistic "deep structures", Solomon argues
that both the Jungian concept of archetypes and the Kleinian concept of unconscious
fantasy may be understood as "psychological deep structures against which the infant's