Carl Gustav Jung

(1875–1961)

ANALYTICAL PSYCHOLGY
Carl Gustav
Jung
• Born on July 26, 1875, in Lake
Constance, Kesswil, Switzerland
• Father, Johann Paul Jung, was a
minister
• Father had severe anger issues
• Mother, Emilie Preiswerk Jung, was the
daughter of a theologian
• Religious upbringing
• Mother had emotional problems
• Middle of three children; oldest died
after 3 days; sister
 Carl Gustav
Jung
• Experienced an early separation from his
mother; had positive/negative feelings
toward mother
• Became interested early in dreams, during
childhood
• Interested in archaeology as a young
student but settled for medicine. Completed
his medical degree from Basel University in
1900.
• He had a long interest in language and literature -- especially
ancient literature. Besides most modern western European
languages, Jung could read several ancient ones, including Sanskrit,
the language of the original Hindu holy books.
Carl Gustav
Jung
• Psychiatric assistant of Eugene Bleuler
at Burghöltzli Mental Hospital
• Studied for 6 months in Paris with
Pierre Janet during
1902-1903
• Return in Switzerland in 1903 and
married Emma Rauschenbach
• Continue his hospital duties and
began teaching at
University of Zürich in 1905
• Became the first president of the
newly founded International
• Long an admirer of Freud, he met him in Vienna in 1907. The story goes
that after they met, Freud cancelled all his appointments for the day,
and they talked for 13 hours straight, such was the impact of the
meeting of these two great minds! Freud eventually came to see Jung as
the crown prince of psychoanalysis and his heir apparent.

• But Jung had never been entirely sold on Freud's theory. Their
relationship began to cool in 1909, during a trip to America. They were
entertaining themselves by analyzing each others' dreams when Freud
seemed to show an excess of resistance to Jung's efforts at analysis.
Freud finally said that they'd have to stop because he was afraid he
would lose his authority! Jung felt rather insulted.

• Dissatisfied with relationship with Freud , they went their separate

ways

• Established Analytical Psychology

 Overview ofAnalytical
Psychology
An early colleague of Freud, Carl Gustav Jung broke from orthodox
psychoanalysis to establish a separate theory of personality called
Analytical Psychology.

Jung believed that each of us is motivated not only by repressed

experienced but also by certain emotionally toned experiences inherited
from our ancestors. These inherited images make up what Jung called
the collective unconscious. The collective unconscious includes those
elements that we have never experienced individually but which have
come down to us from our ancestors.
Some elements of the collective unconscious become highly
developed and are called archetypes. The most inclusive archetype is
the notion of self-realization, which can be achieved only by attaining a
balance between various opposing forces of personality. Thus, Jung’s
theory is a compendium of opposites. People are both introverted and
The
Psyche

• Psyche refers to all psychological process: thought, feelings,

sensations, wishes, and so forth. It refers to the totality of all
psychic processes, conscious as well as unconscious.

• Libido (or Psychic energy) is an appetite that may refer to

sexuality and to other hungers as well. It manifests itself as
striving, desiring, and willing. Psychic energy operates
according to the principles of equivalence and entropy; it seeks a
balance and moves the person forward in a process of self-
realization

• The goal of life is individuation, the process of coming to know,

giving expression to, and harmonizing the various components
Levels of
Psyche

Jung, like Freud, based his personality theory on the

assumption that mind, or psyche, has both a conscious and an
unconscious level.

Unlike Freud, however, Jung strongly asserted that 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.

Of lesser importance to Jungian theory are the conscious and

the personal unconscious
Levels of
Psyche
1. Conscious Ego
• Conscious images are those that are
sensed by the ego, whereas unconscious
elements have no relationship with the
ego.
• Ego is 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
 Levels of
Psyche
2. Personal Unconscious
• Embraces all repressed, forgotten, or
subliminally perceived experiences of one
particular individual.
• Contains repressed infantile memories and
impulses, forgotten events, and experiences
originally perceived below the threshold of our
consciousness.
• Formed by our individual experiences and is
therefore unique to each of us.
• Containing complexes. A complex is an
emotionally toned conglomeration of associated
ideas.
Levels of
Psyche
3. 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.
• The contents of the collective
unconscious do not lie dormant but
are active and influence a person’s
thought’s emotions, and actions.
3. Collective Unconscious
• It is the reservoir of our experiences as a species, a kind of
knowledge we are all born with. And yet we can never be directly
conscious of it. It influences all of our experiences and behaviours,
most especially the emotional ones, but we only know about it
indirectly, by looking at those influences.

• An example that has been greatly discussed recently is the near-

death experience. It seems that many people, of many different
cultural backgrounds, find that they have very similar recollections
when they are brought back from a close encounter with death.
They speak of leaving their bodies, seeing their bodies and the
events surrounding them clearly, of being pulled through a long
tunnel towards a bright light, of seeing deceased relatives or
religious figures waiting for them, and of their disappointment at
4. Archetypes
Inherited tendencies within the collective unconscious that dispose a
person to behave similarly to ancestors who confronted similar situations.

We typically experience archetypes in the form of emotions associated

with significant life events such as birth, adolescence, marriage, and death
or with reactions to extreme danger. Jung referred to archetypes as the
“gods” of the unconscious

archetypes are generalized and derive from the components of the

collective unconscious.

When Jung investigated the mythical and artistic creations of ancient

civilizations, he discovered common archetypal symbols, even in cultures
so widely separated in time and place that there was no possibility of
direct influence. He also found what he considered traces of these symbols
in dreams reported by his patients. All of this material supported his
conception of the collective unconscious.
 The
Archetypes
1. Persona
• The side of personality that people show
to the world is designated as the persona.
• The term is well chosen because it
refers to the mask worn by actors in
the early theater.
• Although the persona is a necessary side
of our personality, we should not confuse
our public face with our complete self. If
we identify too closely with our persona,
we remain unconscious of our individuality
and are blocked from attaining self-
 The
Archetypes
1. Persona
• 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 expectation of us.
To become psychologically healthy, we
must strike balance between the
demands of society and what truly are.
 The
Archetypes
2. Shadow
• The archetype of darkness and
repression, represents those qualities
we do not wish to acknowledge but
attempt to hide from ourselves and
others.
• Consists of morally objectionable
tendencies as well as number of
constructive and creative qualities that
we, nevertheless, are reluctant to face
(Jung, 1959)
• Jung contented that, to be whole, we must
 The
Archetypes
3. Anima
• The feminine side of men originates in the collective unconscious
as an archetype and remains extremely resistant to consciousness.
• 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.
• A man may dream about a woman with no definite image and no
particular identity. The woman represents no one from his personal
experience, but enters his dream from the depths of his collective
unconscious. The anima need not appear in dreams as a woman, but
can be represented by a feeling or mood
• It influences the feeling side in man and is the explanation for certain
irrational mood and feelings.
 The
Archetypes
4. Animus
• The masculine archetype in women.
• The symbolic of thinking and reasoning.
• It is capable of influencing the thinking of a woman, yet it does not
actually belong to her. 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.
• Like the anima, the animus appears in dreams, visions, and
fantasies in a personified form.
• Jung believes that the animus is responsible for thinking and opinion
in women just as the anima produces feelings and moods in men.
• The animus is also the explanation for the irrational thinking and
illogical opinions often attributed to women
 The
Archetypes
5. Great Mother
• This preexisting concept of mother is
always associated with both positive and
negative feelings.
• Represents two opposing forces – fertility
and nourishment on the one hand and
power and destruction on the other.
• She is capable of producing and
sustaining life (fertility and
nourishment), but she may also devour
or neglect her offspring (destruction).
 The
Archetypes
6. Wise Old Man
• Archetype of wisdom and meaning, symbolizes humans’ pre-existing
knowledge of the mysteries of life.
• A man or woman dominated by the wise old man archetype may
gather a large following of disciples by using verbiage that sounds
profound but that really makes little sense because the collective
unconscious cannot directly impart its wisdom to an individual.
• Personified in dreams as father, grandfather, teacher,
philosopher, guru, doctor or priest.

He appears in fairy tales as the king, the sage, or the magician who
comes to the aid of the troubled protagonist and, through superior
wisdom, he helps the protagonist escape from myriad misadventures.
 The
Archetypes
7. Hero
• 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, monster, serpents, or demons.
• An immortal person with no weakness cannot be a hero.
• 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 being feelings of impotence and misery; at
the same time, serving as our model for the ideal personality (Jung,
1934).
 The
Archetypes
8. Self
• Jung believed that each person possesses
an inherited tendency to move toward
growth, perfection, and completion, and
he called this innate disposition the self.
• The most comprehensive of all
archetypes, the self is the archetype of
archetypes because it pulls together
the other archetypes and unites them in
the process of self-realization.
 The
Archetypes
8. Self
• It also possesses conscious and personal unconscious components,
but it is mostly formed by collective unconscious images.
• As an archetype, the self is symbolized by a person’s ideas of perfection,
completion, and wholeness, but its ultimate symbol is the mandala. It
represents the strivings of the collective unconscious for unity, balance,
and wholeness.
• 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.
• To actualize or fully experience the self, people must overcome their
fear of the unconscious; prevent their persona from dominating their
 Conscious
(Ego)
Personal
Unconsci
ous

Persona

Unconscious

Conscious
Conscious

Unconsci

Personal
Personal

us
Anim

(Ego)
(Ego)
Collective

Anima
ous
Unconsci
ous

Shadow

Personal
Unconscious
Conscious (Ego)

The Mandala (Jung’s

 Dynamics of the Psyche
3 Principles
1. Opposites – opposition creates energy of the psyche. Every wish
immediately suggests it’s opposite. If you have a good thought,
for example, you cannot help but have in me somewhere the
opposite bad thought. In fact, it is a very basic point: In order to
have a concept of good, you must have a concept of bad, just like
you can't have up without down or black without white.
According to Jung, it is the opposition that creates the power (or
libido) of the psyche.

2. Equivalence – energy of opposites is given to both sides equally.

Acknowledge both ends or a complex will develop.
 If you pretend all your life that you are only good, that you don't
even have the capacity to lie and cheat and steal and kill, then all
the times when you do good, that other side of you goes into a
complex around the shadow. That complex will begin to develop a
3. Entropy – energy decreases over a lifetime –
oppositions come together.
 When we are young, the opposites will tend to be extreme, and so we
tend to have lots of energy. For example, adolescents tend to
exaggerate male- female differences, with boys trying hard to be
macho and girls trying equally hard to be feminine. And so their
sexual activity is invested with great amounts of energy! Plus,
adolescents often swing from one extreme to another, being wild
and crazy one minute and finding religion the next.

 As we get older, most of us come to be more comfortable with our

different facets. We are a bit less naively idealistic and recognize that
we are all mixtures of good and bad. We are less threatened by the
opposite sex within us and become more androgynous. Even
physically, in old age, men and women become more alike. This
process of rising above our opposites, of seeing both sides of who we
are, is called transcendence.
 INTROVERSION AND EXTROVERSION
 Jung developed a personality typology that has become so popular that some
people don't realize he did anything else! It begins with the distinction
between introversion and extroversion. Introverts are people who prefer their
internal world of thoughts, feelings, fantasies, dreams, and so on, while
extroverts prefer the external world of things and people and activities.

 The words have become confused with ideas like shyness and sociability,
partially because introverts tend to be shy and extroverts tend to be sociable.
But Jung intended for them to refer more to whether you ("ego") more often
faced toward the persona and outer reality, or toward the collective
unconscious and its archetypes. In that sense, the introvert is somewhat more
mature than the extrovert. Our culture, of course, values the extrovert much
more. And Jung warned that we all tend to value our own type most!
 We now find the introvert-extravert dimension in several theories, notably
Hans Eysenck's, although often hidden under alternative names such as
"sociability" and "surgency."
 FUNCTIONS
 Whether we are introverts or extroverts, we need to deal with the world, inner
and outer. And each of us has our preferred ways of dealing with it, ways we
are comfortable with and good at. Jung suggests there are four basic ways, or
functions:

 The first is sensing. Sensing means what it says: getting information by means
of the senses. A sensing person is good at looking and listening and generally
getting to know the world. Jung called this one of the irrational functions,
meaning that it involved perception rather than judging of information.

 The second is thinking. Thinking means evaluating information or ideas rationally,

logically. Jung called this a rational function, meaning that it involves decision
making or judging, rather than simple intake of information.
 The third is intuiting. Intuiting is a kind of perception that works
outside of the usual conscious processes. It is irrational or
perceptual, like sensing, but comes from the complex integration
of large amounts of information, rather than simple seeing or
hearing. Jung said it was like seeing around corners.

 The fourth is feeling. Feeling, like thinking, is a matter of

evaluating information, this time by weighing one's overall,
emotional response. Jung calls it rational, obviously not in the
usual sense of the word.