Man is not a rational animal, but the only animal irrational enough to be human. Animals act predictably. They respond automatically to their instincts, ever choosing survival. But man has a will and a mind and a soul. He does senseless things, beautiful things, creating art and music and philosophy, pondering the abstract. His world extends beyond survival; he may kill himself for a greater cause. Man is unique; he is not of the same nature as all other creation. He is driven by an unexplainable inner nature. The Bible teaches that this is because Man is made in the image of God and is given a cultural mandate by God. (See Genesis 1:27-28) Secular psychologists, such as the renowned Carl Jung, try to account for man’s God-given nature by inventing the idea of the collective subconscious which he argues is little more than a collection of archetypes. Carl Jung describes archetypes as “irrepresentable, unconscious, pre-existent forms that stem from the inherited structure of the psyche” (Encyclopedia of Psychology). These archetypes are a result of the God-given nature of man and are part of what distinguishes mankind apart from the animals.

One such archetype is a common admiration of height. Whether the cathedral of a Medieval city or the palace of a Babylonian ruler, religiously and politically significant buildings have historically been designed to be taller than surrounding buildings (Mitford 94). Similarly politicians and great leaders are, statistically speaking, more likely to be taller than shorter. Only fifteen percent of men in the United States are at least six feet tall. However over fifty percent of the United Sates Presidents were this tall (Lindstrom 98). Great Leaders are typically tall because height naturally demands a sense of awe and respect. People are attracted to height. That is why that Hollywood fairy tales generally portray Prince Charming as being tall, blonde, and handsome. Idiomatic language also portrays height in a positive light. For example, people speak of having higher priorities or of looking up to their role models. Likewise, kings are said to rule over their dominions. But why is it not honorable to rule under a kingdom? Why don’t societies distinguish their important buildings by designing them to be especially short, dug into the ground? What aspect of height makes it naturally desirable? 

It is evident that independent civilizations on opposite sides of the world did not spontaneously develop simultaneous ideals regarding height. That would be absurd. Therefore, there must have been a common stimulus that produced the archetype concerning height. Most civilizations were established near a mountain. The civilizations that developed in fields or deserts built their own mountains through the pyramids and through totem poles and through stonehenge (Tresidder 116). As a result, humanity did not create an archetype out of a vacuum. Rather, God-given human nature drove humanity to create common ideals concerning mountains which consequently produced a universal admiration of height.

All throughout ancient history, mountains have been associated with deity. As a result of mountains ascending out of the earth into the heavens, Ancient societies commonly believed that the mountains were the mediator between the gods and men. They were convinced that the rain which came from the clouds surrounding the precipices of the mountains was a message of the gods’ favor and that the fiery lava of volcanoes was the mouthpiece of the gods’ wrath (Britannica Online Encyclopedia). Because of this, ancient religions often taught that mountains were sacred. Thus, the Greeks created gods who lived on a mountain, namely Mount Olympus, and the Chinese credited their Mt. Kunlun, also known as the Universal Mountain, with being the home of the immortal (Mitford 94). Similarly, the Japanese would worship their mountain god Zao Gongen and the Otomi people group in Mexico would pay a tribute of sacrifice to their sacred mountain “Huasteca”.  In addition, mountain inspired structures, such as the pagodas in China or the pyramids in Egypt, were commonly believed to be the inhabited by the spirits of deity (Encylopedia of World History). Mountains were reverenced not only in Pagan religions but in Judaism and Christianity as well. God commonly chose the tops of mountains to communicate with his people such as when Moses received the ten commandments on Mt. Sinai or Elijah received fire and rain from heaven on Mt. Carmel or the disciples witnessed God’s glory on the Mount of Transfiguration. It is clear that the mountain has been honored and respected throughout ancient history.

Mountains are not only respected for their association with deity but also for their connection with strength (Encylopedia of symbolism). Mountains are solid and unchanging; they tower above the earth. During times of war, high-ground is often coveted for its defensibility and gravitational advantage. Thus it is understandable that the world trade center, America’s symbol of economic strength, happens to have been one of the tallest buildings in the world. In addition, the etymology behind the word monster, a physically powerful creature, is derived from the Latin word for mountain, mons, montis. In addition to physical power though, mountains impart to humanity a sense of personal strength or pride. For example, The Tower of Babel was built in the likeness of a mountain and at the same time was built to distinguish the greatness of Noah’s descendants from the rest of mankind (Mitford 94-95). It makes sense that Noah’s descendants would choose to model their tower, which is essentially an embodiment of their pride, after the mountain because the mountain naturally conveys a sense of power and self- confidence. Sigmund Freud discusses this connection between mountains and personal confidence further in his book The Interpretation of Dreams. Freud asserts that the reoccurrence of mountains in an individual's dreams is a sign that he or she has a strong sense of authority or self achievement (Gay 111). Additionally, since the pinnacles of mountains are essentially the highest points on the globe, the idiomatic expression, “feeling on top of the world” implies a sense of self delight associated with mountains. Mountains are closely linked with power, whether physical or personal power. Thus it is not surprising that they naturally attract a sense of awe and respect.

In addition to representing strength, mountains symbolize the circle life, being closely associated with both death and new birth (Encylopedia of Psychology). Ancient Egyptians would bury their dead in pyramids, which are of the same likeness as mountains. Similarly, many ancient civilizations would choose to bury their dead in caves, a specific part of the mountain. In both instances a mountain like structure served as the entrance into the after-life. In addition to associating mountains to death, many ancient religions closely related the mountain to the origins of life. The Phrygian deity Cybele was both the goddess of the mountain and of fertility (Encylopedia Mythica). The fact that a society would naturally embody both the concept of the mountain and of birth in one god displays how closely they are related. This idea is further supported by ancient ideas regarding the origin of man. Similar to the true Biblical account of man’s creation, ancient Turkic myth taught that man was born out of the rock. Other ancient religions produced similar narratives, causing societies to deify and worship the rock. (Tresidder 1145-115). As mountains are essentially massive accumulations of rock, how much more would societies worship a whole mountain? Through the mountain’s close association with death and new birth, the mountain has been viewed as the symbol of the circle of life, resulting in appreciation and respect.

As has been demonstrated though linguistics, religion, architecture, literature, history, and  mythology, humanity as a whole has developed universal ideas about mountains. The mountain is the symbol of the circle of life, the embodiment of power, and the link between man and deity. As a result, humanity is inspired to respond with fear and awe, reverence and respect, esteem and admiration, ultimately causing height to be portrayed in a positive light in modern culture. However, the mountains alone did not produce this archetype for the mountains do not cause animals to develop religion or philosophy or symbolism. Therefore, an additional common stimulus must drove humanity to admire height.

It is God who gave man an intrinsic desire to create symbolism. Those holding an opposing view point may argue that humanity chose to create symbolism of its own volition, independent of God’s prompting. However, this cannot be true as it leads to an absurdity. If man chose to create symbolism of his own accord, then the first act that lead to the development of symbolism must have occurred at a specific point in time.  In addition, this act must have been preceded by a prior motive causing the act which must have been preceded by a prior form that caused the motive. The motive could not have been created by choice for that choice would have had to have been preceded by a motive. If that line of reasoning holds, then that motive also would have had to have been determined by a choice, and that choice would have had to have been preceded by a motive. As can be seen, that line of reasoning is quite circular and thus erroneous. Therefore, men must have been created with an inherent form apart from all choice or motive that eventually caused men to want to create symbolism. Consequently, God must have initially caused man to develop the symbolism of the mountain which leads to the archetype concerning height.

In conclusion, common ideas regarding the universal mountain were produced by a God-given nature in man that manifested itself through man’s consideration of the mountain and resulted in an archetype displayed by a universal respect and admiration of height in culture today.