coincidences are caused by the fact that people of all times and nations certainly reflect on eternal philosophical questions and reconstruct the immortal themes in the literature. Owing to this deep identity of texts at level of CUB and codes, it becomes possible to observe the typological coincidences, identities and parallels in different cultural texts, but already at a level of their external displays (motives, plots, themes, figures, characters).
If we meet identical texts in different cultures it is impossible to deny the fact of any borrowing, migration or reproduction. But there is a question - what is the reason of borrowing of that by one culture from another? The reason of this, most likely, is that in each culture some "eternal" problems continue to remain relevant at all times. Therefore here it is necessary to speak not about simple mechanical borrowing, but about actualization of existential senses in texts of culture at a level of their inner structure. For each person who has come to this world, the questions of his own life and death will be always important and actual. p> Caused by patrimonial unity of the person, the identity of notional and vital searches of people dictates the presence of the given identity also in these answers offered in different cultures, which as a result are reduced to a universal-cultural invariant of the persevering strengthening of a life, a passionate desire to overcome death and to reach if not eternal, but a long life. Ancient texts, which did not have any existential meanings (for example, inventory tablets from Mesopotamia), are interesting today only to experts of particular speciality, whereas the myth of Hilgamesh, of searches for immortality, excites imagination of our contemporaries. p> C. Jung and S. Grof in a certain sense were inspired with a search of culture universalias as they, basing on the concept of subconscious, put before themselves the purpose to trace how these inborn elements of human subconsciousness determine the contents and structure of mythological legends, images, dreams and cultural texts in general. C. Jung considered these factors as archetypes, and S.Grof - as the so-called basic perinatal matrixes (BPM). Both the archetypes, and BPM, examined from my point of view, have easily opened their universal-cultural contents. And it concerns not only such obviously expressed CUB-archetypes, as blood or the murderer of the father ( an aggressive code), but also some archetypes of erotic code, shadows (the latent negative features of the person as a result having mortality in their basis), "egoism" ( Selbst ) (a heart of personal consciousness as expression of completeness of vital forces, vitality ), etc. p> Eventually, as the base of vitally-important directives C. Jung points out the poles of a life - birth and death referred to the sphere collective subconscious. As the certain measure this circumstance was accepted also by C. Jung, speaking that archetype constituents of dreams of the little girl, which he has selected for a substantiation of his viewpoint, are reduced to ideas of destruction ( aggression as destruction ) and restoration ( restoration as revival ). The general limit of this phenomenon was pubertal age of the girl ( erotic coding of life as continuation of a clan, as clan immortality ) and the presentiments of her life premature ending (mortality) . p> Achievements of immortality through overcoming of threat of death as a formula invariant of all archetype motives is indirectly accepted by C. Jung as he draws a parallel between dreams of the girl and ceremonies of initiation (Confirmation) which have such invariant structure (life - death - revival). From these important remarks of C. Jung it is possible to draw a conclusion, that he accepts, that in a basis of archetypes there are some wider world outlook structures which are the categories ultimate bases. p> S. Grof, known as the initiator of transpersonal psychology, having investigated a huge file of texts of culture, has put forward an idea according to which the invariant constituents of the mentioned texts are determined by that they are structured according to certain schemes reflecting the stages of childbirth. One's own birth does not pass for the person without leaving a trace, and in its key stages is fixed in "perinatal" to sphere of subconsciousness, determining to a great extent the following postnatal conscious experiences of many life circumstances within the limits of psychological structure of the person generated under influence of these matrixes. He declares that connection of biological experience of a person own birth with experience of dying and a new birth, which is shown in imaginations, dreams, works of art, etc. is rather deep and specific. p> As after the analysis carried out by us it was found out, ...
