ANALYTIC

AL
PSYCHOLO
GY
Carl Gustav Jung
• Born on July 26, 1875 in Kesswil,
a town on Lake Constance, Switzerland
• First president of the International
Psychoanalytic Association
• Died on June 6, 1961
Psyche – (Jung term for personality)
• has both a conscious and an unconscious level.

• the most important portion of the unconscious springs not

from personal experiences of the individual but from the
distant past of human existence, a concept Jung called the
collective unconscious
Ego
the ego represents the conscious mind as it comprises the thoughts,
memories, and emotions a person is aware of. The ego is largely
responsible for feelings of identity and continuity.

Jung saw the ego as the center of consciousness, but not the core
of personality. Ego is not the whole personality, but must be
completed by the more comprehensive self, the center of
personality that is largely unconscious.

Thus, consciousness plays a relatively minor role in analytical

psychology, and an overemphasis on expanding one‘s conscious
psyche can lead to psychological imbalance.
Personal unconscious

embraces all repressed, forgotten, or subliminally

perceived experiences of one particular individual.

It contains repressed infantile memories and impulses,

forgotten events, and experiences originally perceived
below the threshold of our consciousness.

Our personal unconscious is formed by our individual

experiences and is therefore unique to each of us.
Contents of the personal unconscious are called
complexes. A complex is an emotionally toned collection
of thoughts, feelings, attitudes, and memories on a
single concept.

Example: a person‘s experiences with Mother may

become grouped around an emotional core so that the
person‘s mother, or even the word “mother,” sparks an
emotional response that blocks the smooth flow of
thought.
Complexes are largely personal, but they may also be
partly derived from humanity‘s collective experience. In
our example, the mother complex comes not only from
one‘s personal relationship with mother but also from the
entire species‘ experiences with mother.

In addition, the mother complex is partly formed by a

person‘s conscious image of mother. Thus, complexes
may be partly conscious and may stem from both the
personal and the collective unconscious.
Collective unconscious - a universal version of the personal
unconscious, holding mental patterns, or memory traces, which are shared with other
members of the human species (Jung, 1928).

In contrast to the personal unconscious, which results from

individual experiences, the collective unconscious has roots in
the ancestral past of the entire species.

The physical contents of the collective unconscious are inherited

and pass from one generation to the next as psychic potential.

Distant ancestors‘ experiences with universal concepts such as

God, mother, water, earth, and so forth have been transmitted
through generations so that people in every clime and time have
been influenced by their primitive ancestors‘ primordial
experiences.
The collective unconscious is responsible for people‘s
many myths, legends, and religious beliefs. It also
produces ―big dreams that is, dreams with meaning
beyond the individual dreamer and that are filled with
significance for people of every time and place.

The collective unconscious does not refer to inherited

ideas but rather to humans‘ innate tendency to react in a
particular way whenever their experiences stimulate a
biologically inherited response tendency. For example, a
young mother may unexpectedly react with love and
tenderness to her newborn infant, even though she
previously had negative or neutral feelings toward the
fetus.
Countless repetitions of these typical situations have made
them part of the human biological constitution.
At first, they are forms without content, representing
merely the possibility of a certain type of perception and
action. With more repetition these forms begin to develop
some content and to emerge as relatively autonomous
archetypes.

Archetypes - are ancient or archaic images that derive

from the collective unconscious. They are similar to
complexes in that they are emotionally toned collections of
associated images. But whereas complexes are
individualized components of the personal unconscious,
archetypes are generalized and derive from the contents of
the collective unconscious
Archetypes – an inherited pattern of thought derived
from the past experience of the whole race and
present in our unconscious minds

• Persona
• Shadow
• Anima
• Animus
• Great Mother
• Wise Old Man
• Hero
• Self
Persona

• The persona (or mask) is the outward face we present to

the world. It conceals our real self and Jung describes it
as the “conformity” archetype. This is the public face or
role a person presents to others as someone different
from who we really are (like an actor).

• universal manifestation of our attempt to deal

appropriately with other people
If we identify too closely with our persona, we remain
unconscious of our individuality and are blocked from
attaining self-realization.

True, we must acknowledge society, but if we over

identify with our persona, we lose touch with our inner
self and remain dependent on society‘s expectations of
us.

To become psychologically healthy, Jung believed, we

must strike a balance between the demands of society
and what we truly are.
Shadow

• the archetype of darkness and repression,

represents those qualities we do not wish to
acknowledge but attempt to hide from ourselves
and others. Jung contended that, to be whole, we
must continually strive to know our shadow and
that this quest is our first test of courage.
Anima
• Jung believed that all humans are psychologically bisexual and
possess both a masculine and a feminine side.
• Few men become well acquainted with their anima because this
task requires great courage and is even more difficult than
becoming acquainted with their shadow.
• To master the projections of the anima, men must overcome
intellectual barriers, delve into the far recesses of their
unconscious, and realize the feminine side of their personality.
• The process of gaining acquaintance with his anima was Jung‘s
second test of courage. Like all men, Jung could recognize his
anima only after learning to feel comfortable with his shadow.
• Jung believed that the anima originated from early men‘s
experiences with women—mothers, sisters, and lovers—that
combined to form a generalized picture of woman
Animus
• The masculine archetype in women
• Whereas the anima represents irrational moods and
feelings, the animus is symbolic of thinking and
reasoning
• In every female-male relationship, the woman runs a
risk of projecting her distant ancestors‘ experiences
with fathers, brothers, lovers, and sons onto the
unsuspecting man.
• Jung believed that the animus is responsible for
thinking and opinion in women just as the anima
produces feelings and moods in men.
Great Mother
• Everyone, man, or woman, possesses a
great mother archetype.
• This preexisting concept of mother is
always associated with both positive and
negative feelings. Jung, for example,
spoke of the loving and terrible mother.
• The great mother, therefore, represents
two opposing forces—fertility and
nourishment on the one hand and power
and destruction on the other. For
example, “She is capable of producing
and sustaining life (fertility and
nourishment), but she may also devour or
neglect her offspring (destruction).
The fertility and nourishment dimension of the great mother
archetype is symbolized by a tree, garden, plowed field, sea,
heaven, home, country, church, and hollow objects such as ovens
and cooking utensils.

Because the great mother also represents power and destruction,

she is sometimes symbolized as a godmother, the Mother of God,
Mother Nature, Mother Earth, a stepmother, or a witch.

Fertility and power combine to form the concept of rebirth, which

may be a separate archetype, but its relation to the great mother is
obvious. Rebirth is represented by such processes as reincarnation,
baptism, resurrection, and individuation or self-realization. People
throughout the world are moved by a desire to be reborn: that is, to
reach self-realization, nirvana, heaven, or perfection
Wise Old Man

• The archetype of wisdom and meaning,

symbolizes human’s preexisting
knowledge of the mysteries of life
• The danger to society comes when people
become swayed by the pseudo knowledge
of a powerful prophet and mistake
nonsense for real wisdom.
• The wise old man archetype is personified
in dreams as father, grandfather, teacher,
philosopher, guru, doctor, or priest.
• The wise old man is also symbolized by life
itself. Examples are stories of young people
leaving home, venturing out into the world,
experiencing the trials and sorrows of life, and
in the end acquiring a measure of wisdom.
Hero

The hero archetype is represented in mythology and

legends as a powerful person, sometimes part god, who
fights against great odds to conquer or vanquish evil in
the form of dragons, monsters, serpents, or demons.

The image of the hero touches an archetype within us, as

demonstrated by our fascination with the heroes of
movies, novels, plays, and television programs. When
the hero conquers the villain, he or she frees us from
feelings of impotence and misery; at the same time,
serving as our model for the ideal personality.
Self
• inherited tendency to move toward growth, perfection, and
completion

• “archetype of archetypes” because it pulls together and

unites the other archetypes to self-realization

• As an archetype, the self is symbolized by a person‘s ideas

of perfection, completion, and wholeness, but its ultimate
symbol is the mandala, which is depicted as a circle within a
square, a square within a circle, or any other concentric
figure. It represents the strivings of the collective
unconscious for unity, balance, and wholeness
In the collective unconscious, the self appears as an ideal
personality, sometimes taking the form of Jesus Christ,
Buddha, Krishna, or other deified figures.

Jung believed that psychotic patients experience an

increasing number of mandala motifs in their dreams at the
exact time that they are undergoing a period of serious
psychic disorder and that this experience is further
evidence that people strive for order and balance.
Self-Realization

Self-realization is an ideal state

and not something to be
attained. It is the process that is
important, not the achievement
of the goal. By undergoing this
painful struggle to reconcile the
conflicting sides of their nature,
people become integrated,
whole personalities.
Self-Realization

brought about by
TRANSCENDENCE – conflict is
resolved by bringing opposing forces
into balance with each other with
understanding
Principle of Equivalence

As applied to psychic functioning, the principle states that if

a particular value weakens or disappears, the sum of
energy represented by that value will not be lost from the
psyche but will reappear in a new value. The lowering of
one value inevitably means the raising of another value.
For example, as the child’s valuation of its family
decreases, its interests in other people and things will
increase. A person who loses his or her interest in a hobby
will usually find that another one has taken its place. If a
value is repressed, its energy can be used to create
dreams or fantasies. It is also possible for the energy lost
from one value to be distributed among several other
values.
Principle of Entropy
adapted by Jung to describe personality dynamics which states
that the distribution of energy in the psyche seeks an equilibrium
or balance. Thus, if two values (energy intensities) are of unequal
strength, energy will tend to pass from the stronger value into the
weaker value until a balance is reached. However, since the
psyche is not a closed system, energy may be added or
subtracted from either of the opposing values and upset the
equilibrium. Although a permanent balance of forces in the
personality can never be established, this is the ideal state in
which the total energy is evenly distributed throughout the various
fully developed systems of the self. When Jung asserted that self-
realization is the goal of psychic development, he meant, among
other things, that the dynamics of personality move toward a
perfect equilibrium of forces.
• In summary, the self includes both the conscious
and unconscious mind, and it unites the
opposing elements of psyche - male and female,
good and evil, light and dark forces. These
opposing elements are often represented by the
yang and yin, whereas the self is usually
symbolized by the mandala.
Psychological Types
Jung recognized various psychological
types that grow out of a union of two basic
attitudes:
1. introversion
2. extraversion

and four separate functions:

1. thinking,
2. feeling,
3. sensing, and
4. intuiting
Introversion

- the turning inward of psychic energy with

an orientation toward the subjective.
Introverts are tuned in to their inner world
with all its biases, fantasies, dreams, and
individualized perceptions. These people
perceive the external world, of course, but
they do so selectively and with their own
subjective view.
Extraversion

- In contrast to introversion, extraversion is

the attitude distinguished by the turning
outward of psychic energy so that a person is
oriented toward the objective and away from
the subjective.
FUNCTIONS
tells them tells people
its value or that
worth something
feeling sensing exists

allows
enables
them to
them to
know about
recognize
it without intuiting thinking
meaning
knowing
how
Functions Attitudes
extraverted introverted
Thinking rely heavily on concrete interpretation of an event
thoughts is colored more by the
internal meaning they
bring with them
Research scientists, Philosophers,
accountants, theoretical scientists,
mathematicians inventors
Feeling - guided by external base their value
values and widely- judgments on subjective
accepted standards of perceptions
judgment
Real estate appraisers Movie critics, art
appraisers
Functions Attitudes
extraverted introverted
Sensing perceive the stimuli in subjective sensations,
much the same way that interpret stimuli rather
these stimuli exists in than the stimuli
reality themselves
Wine tasters, proof Artists, classical
readers, house painters musicians

Intuiting Oriented towards facts Guided by unconscious

perception of facts that
are subjective
Inventors, religious Prophets, mystics,
reformers religious fanatics
Stages of Development
• Jung compared the trip through life to the journey of
the sun through the sky, with the brightness of the sun
representing consciousness.

– the early morning sun is childhood, full of potential, but still

lacking in brilliance (consciousness);
– the morning sun is youth, climbing toward the zenith, but
unaware of the impending decline;
– the early afternoon sun is middle life, brilliant like the late
morning sun, but obviously headed for the sunset;
– the evening sun is old age, its once bright consciousness
now markedly dimmed.
Stages of Development
Jung grouped the stages of life into four general periods:

1. Childhood – sub-stages: the anarchic, the monarchic, the dualistic.

1.1 anarchic - The anarchic phase is characterized by chaotic and sporadic

consciousness. ―Islands of consciousness‖ may exist, but there is little or no
connection among these islands. Experiences of the anarchic phase sometimes enter
consciousness as primitive images, incapable of being accurately verbalized

1.2 monarchic - The monarchic phase of childhood is characterized by the

development of the ego and by the beginning of logical and verbal thinking. During this time
children see themselves objectively and often refer to themselves in the third person. The
islands of consciousness become larger, more numerous, and inhabited by a primitive
ego. Although the ego is perceived as an object, it is not yet aware of itself as perceiver.

1.3 dualistic - The ego as perceiver arises during the dualistic phase of
childhood when the ego is divided into the objective and subjective. Children now
refer to themselves in the first person and are aware of their existence as separate
individuals. During the dualistic period, the islands of consciousness become
continuous land, inhabited by an ego-complex that recognizes itself as both object and
subject
2. Youth – from puberty until midlife; period of increased activity, maturing
sexuality, growing consciousness, and recognition that the problem-free era
of childhood is gone forever.

3. Middle life – begins at 35 or 40; Their psychological health is not

enhanced by success in business, prestige in society, or satisfaction with
family life. They must look forward to the future with hope and
anticipation, surrender the lifestyle of youth, and discover new meaning in
middle life. This step often, but not always, involves a mature religious
orientation, especially a belief in some sort of life after death.

4. Old age - As the evening of life approaches, people experience a

diminution of consciousness just as the light and warmth of the sun
diminish at dusk. If people fear life during the early years, then they will
almost certainly fear death during the later ones.
Fear of death is often taken as normal, but Jung believed that death
is the goal of life and that life can be fulfilling only when death is seen in this
light.
Methods of Investigation

Word Association Test

In administering the test, Jung typically used a list of about 100

stimulus words chosen and arranged to elicit an emotional
reaction. He instructed the person to respond to each stimulus
word with the first word that came to mind. Jung recorded each
verbal response, time taken to make a response, rate of
breathing, and galvanic skin response. Usually, he would
repeat the experiment to determine test-retest consistency.

Certain types of reactions indicate that the stimulus word has

touched a complex.
Dream Analysis

- The purpose of Jungian dream interpretation is

to uncover elements from the personal and collective
unconscious and to integrate them into
consciousness in order to facilitate the process of
self-realization. Jung believed that the natural
condition of humans is to move toward completion or
self-realization. Thus, if a person‘s conscious life is
incomplete in a certain area, then that person‘s
unconscious self will strive to complete that condition
through the dream process.
Active Imagination

This method requires a person to begin with any

impression, a dream image, vision, picture, or fantasy and
to concentrate until the impression begins to move. The
person must follow these images to wherever they lead and
then courageously face these autonomous images and
freely communicate with them.

The purpose of active imagination is to reveal

archetypal images emerging from the unconscious.
Psychotherapy
Jung identified four basic approaches to therapy,
representing four developmental stages in the history of
psychotherapy.

1. Confession of a pathogenic secret. For patients who

merely have a need to share their secrets, catharsis is
effective.

2. Interpretation, explanation, and elucidation. This

approach gives the patients insight into the causes of
their neuroses, but may still leave them incapable of
solving social problems.
3. Education of patients as social beings.

4. Transformation. By transformation, he meant that the

therapist must first be transformed into a healthy
human being, preferably by undergoing psychotherapy.
Only after transformation and an established
philosophy of life is the therapist able to help patients
move toward individuation, wholeness, or self-
realization. This fourth stage is especially employed
with patients who are in the second half of life and who
are concerned with realization of the inner self, with
moral and religious problems, and with finding a
unifying philosophy of life