An Introduction to Jung's Lexicon: O-Z
A Primer of Terms & Concepts
The Jung Lexicon has been made available through the generosity of its author, Jungian analyst, Daryl Sharp, publisher and general editor of Inner City Books. The clothbound Jung Lexicon can be purchased with a credit card by phoning BookWorld or can be ordered on-line at: www.bookworld.com/innercity/page4.html#47
Copyright ©1991 Daryl Sharp
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A process of differentiating the ego from both other persons and contents of the unconscious. (See also active imagination.)
Its goal is to detach consciousness from the object so that the individual no longer places the guarantee of his happiness, or of his life even, in factors outside himself, whether they be persons, ideas, or circumstances, but comes to realize that everything depends on whether he holds the treasure or not. If the possession of that gold is realized, then the centre of gravity is in the individual and no longer in an object on which he depends.[The Tavistock Lectures," CW 18, par. 377.]
Jung pointed out that the "treasure" has traditionally been projected onto sacred figures, but that many modern individuals no longer find satisfaction in such historical symbols. They therefore need to find an individual method to "give shape" to the personal complexes and archetypal images.
For they have to take on form, they have to live their characteristic life, otherwise the individual is severed from the basic function of the psyche [compensation], and then he is neurotic, he is disorientated and in conflict with himself. But if he is able to objectify the impersonal images and relate to them, he is in touch with that vital psychological function which from the dawn of consciousness has been taken care of by religion.[Ibid., par. 378.]
An approach to understanding the meaning of images in dreams and fantasies by reference to persons or situations in the outside world. (See also reductive; compare constructive and subjective level.)
Freud's interpretation of dreams is almost entirely on the objective level, since the dream wishes refer to real objects, or to sexual processes which fall within the physiological, extra-psychological sphere. [Definitions," CW 6, par. 779.]
Although Jung pioneered the teaching of dream interpretation on the subjective level, where symbolic meaning is paramount, he also recognized the value of the objective approach.
Enlightening as interpretation on the subjective level may be . . . it may be entirely worthless when a vitally important relationship is the content and cause of the conflict [behind the dream]. Here the dream-figure must be related to the real object. The criterion can always be discovered from the conscious material. [General Aspects of Dream Psychology," CW 8, par. 515.]
See collective unconscious.
Psychologically, the ego and the unconscious. (See also compensation, conflict, progression and transcendent function.)
There is no consciousness without discrimination of opposites.["Psychological Aspects of the Mother Archetype," CW 9i, par. 178.]
There is no form of human tragedy that does not in some measure proceed from [the] conflict between the ego and the unconscious.["Analytical Psychology and Weltanschauung," CW 8, par. 706."]
Whatever attitude exists in the conscious mind, and whichever psychological function is dominant, the opposite is in the unconscious. This situation seldom precipitates a crisis in the first half of life. But for older people who reach an impasse, characterized by a one-sided conscious attitude and the blockage of energy, it is necessary to bring to light psychic contents that have been repressed.
The repressed content must be made conscious so as to produce a tension of opposites, without which no forward movement is possible. The conscious mind is on top, the shadow underneath, and just as high always longs for low and hot for cold, so all consciousness, perhaps without being aware of it, seeks its unconscious opposite, lacking which it is doomed to stagnation, congestion, and ossification. Life is born only of the spark of opposites.[The Problem of the Attitude-Type," CW 7, par. 78.]
This in turn activates the process of compensation, which leads to an irrational "third," the transcendent function.
Out of [the] collision of opposites the unconscious psyche always creates a third thing of an irrational nature, which the conscious mind neither expects nor understands. It presents itself in a form that is neither a straight "yes" nor a straight "no."[The Psychology of the Child Archetype," CW 9i, par. 285.The Psychology of the Child Archetype," CW 9i, par. 285.]
Jung explained the potential renewal of the personality in terms of the principle of entropy in physics, according to which transformations of energy in a relatively closed system take place, and are only possible, as a result of differences in intensity.
Psychologically, we can see this process at work in the development of a lasting and relatively unchanging attitude. After violent oscillations at the beginning the opposites equalize one another, and gradually a new attitude develops, the final stability of which is the greater in proportion to the magnitude of the initial differences. The greater the tension between the pairs of opposites, the greater will be the energy that comes from them . . . [and] the less chance is there of subsequent disturbances which might arise from friction with material not previously constellated.["On Psychic Energy," CW 8, par. 49."]
Some degree of tension between consciousness and the unconsciousness is both unavoidable and necessary. The aim of analysis is therefore not to eliminate the tension but rather to understand the role it plays in the self-regulation of the psyche. Moreover, the assimilation of unconscious contents results in the ego becoming responsible for what was previously unconscious. There is thus no question of anyone ever being completely at peace.
The united personality will never quite lose the painful sense of innate discord. Complete redemption from the sufferings of this world is and must remain an illusion. Christ's earthly life likewise ended, not in complacent bliss, but on the cross.["The Psychology of the Transference," CW 16, par. 400.]
Jung further believed that anyone who attempts to deal with the problem of the opposites on a personal level is making a significant contribution toward world peace.
The psychological rule says that when an inner situation is not made conscious, it happens outside, as fate. That is to say, when the individual remains undivided and does not become conscious of his inner opposite, the world must perforce act out the conflict and be torn into opposing halves.[Christ, A Symbol of the Self," CW 9ii, par. 126.]
A term used to indicate the general principle governing a personal attitude or viewpoint.
One's psychological orientation determines how one sees and interprets reality. In Jung's model of typology, a thinking attitude is oriented by the principle of logic; a sensation attitude is oriented by the direct perception of concrete facts; intuition orients itself to future possibilities; and feeling is governed by subjective worth. Each of these attitudes may operate in an introverted or extraverted way.
A group of emotionally charged images and ideas associated with the parents. (See also incest.)
Jung believed that the numinosity surrounding the personal parents, apparent in their more or less magical influence, was to a large extent due to an archetypal image of the primordial parents resident in every psyche.
The importance that modern psychology attaches to the "parental complex" is a direct continuation of primitive man's experience of the dangerous power of the ancestral spirits. Even the error of judgment which leads him unthinkingly to assume that the spirits are realities of the external world is carried on in our assumption (which is only partially correct) that the real parents are responsible for the parental complex. In the old trauma theory of Freudian psychoanalysis, and in other quarters as well, this assumption even passed for a scientific explanation. (It was in order to avoid this confusion that I advocated the term "parental imago.")[The Function of the Unconscious," CW 7, par. 293.]
The imago of the parents is composed of both the image created in the individual psyche from the experience of the personal parents and collective elements already present.
The image is unconsciously projected, and when the parents die, the projected image goes on working as though it were a spirit existing on its own. The primitive then speaks of parental spirits who return by night (revenants), while the modern man calls it a father or mother complex. [ Ibid., par. 294.]
So long as a positive or negative resemblance to the parents is the deciding factor in a love choice, the release from the parental imago, and hence from childhood, is not complete.[Mind and Earth," CW 10, par. 74].
A term derived from anthropology and the study of primitive psychology, denoting a mystical connection, or identity, between subject and object. (See also archaic, identification and projection.)
[Participation mystique] consists in the fact that the subject cannot clearly distinguish himself from the object but is bound to it by a direct relationship which amounts to partial identity. . . . Among civilized peoples it usually occurs between persons, seldom between a person and a thing. In the first case it is a transference relationship . . . . In the second case there is a similar influence on the part of the thing, or else an identification with a thing or the idea of a thing.[Definitions," CW 6, par. 781.]
[Identity] is a characteristic of the primitive mentality and the real foundation of participation mystique, which is nothing but a relic of the original non-differentiation of subject and object, and hence of the primordial unconscious state. It is also a characteristic of the mental state of early infancy, and, finally, of the unconscious of the civilized adult.[Ibid., par. 741.]
The "I," usually ideal aspects of ourselves, that we present to the outside world.
The persona is . . . a functional complex that comes into existence for reasons of adaptation or personal convenience. [Ibid., par. 801.]
The persona is that which in reality one is not, but which oneself as well as others think one is.["Concerning Rebirth," CW 9i, par. 221.]
Originally the word persona meant a mask worn by actors to indicate the role they played. On this level, it is both a protective covering and an asset in mixing with other people. Civilized society depends on interactions between people through the persona.
There are indeed people who lack a developed persona . . . blundering from one social solecism to the next, perfectly harmless and innocent, soulful bores or appealing children, or, if they are women, spectral Cassandras dreaded for their tactlessness, eternally misunderstood, never knowing what they are about, always taking forgiveness for granted, blind to the world, hopeless dreamers. From them we can see how a neglected persona works.["Anima and Animus," CW 7, par. 318.]
Before the persona has been differentiated from the ego, the persona is experienced as individuality. In fact, as a social identity on the one hand and an ideal image on the other, there is little individual about it.
It is, as its name implies, only a mask of the collective psyche, a mask that feigns individuality, making others and oneself believe that one is individual, whereas one is simply acting a role through which the collective psyche speaks.
When we analyse the persona we strip off the mask, and discover that what seemed to be individual is at bottom collective; in other words, that the persona was only a mask of the collective psyche. Fundamentally the persona is nothing real: it is a compromise between individual and society as to what a man should appear to be. He takes a name, earns a title, exercises a function, he is this or that. In a certain sense all this is real, yet in relation to the essential individuality of the person concerned it is only a secondary reality, a compromise formation, in making which others often have a greater share than he. ["The Persona as a Segment of the Collective Psyche," ibid., pars. 245f.]
A psychological understanding of the persona as a function of relationship to the outside world makes it possible to assume and drop one at will. But by rewarding a particular persona, the outside world invites identification with it. Money, respect and power come to those who can perform single-mindedly and well in a social role. From being a useful convenience, therefore, the persona may become a trap and a source of neurosis.
A man cannot get rid of himself in favour of an artificial personality without punishment. Even the attempt to do so brings on, in all ordinary cases, unconscious reactions in the form of bad moods, affects, phobias, obsessive ideas, backsliding vices, etc. The social "strong man" is in his private life often a mere child where his own states of feeling are concerned.["Anima and Animus," ibid., par. 307. ]
The demands of propriety and good manners are an added inducement to assume a becoming mask. What goes on behind the mask is then called "private life." This painfully familiar division of consciousness into two figures, often preposterously different, is an incisive psychological operation that is bound to have repercussions on the unconscious.[Ibid., par. 305.]
Among the consequences of identifying with a persona are: we lose sight of who we are without a protective covering; our reactions are predetermined by collective expectations (we do and think and feel what our persona "should" do, think and feel); those close to us complain of our emotional distance; and we cannot imagine life without it.
To the extent that ego-consciousness is identified with the persona, the neglected inner life (personified in the shadow and anima or animus) is activated in compensation. The consequences, experienced in symptoms characteristic of neurosis, can stimulate the process of individuation.
There is, after all, something individual in the peculiar choice and delineation of the persona, and . . . despite the exclusive identity of the ego-consciousness with the persona the unconscious self, one's real individuality, is always present and makes itself felt indirectly if not directly. Although the ego-consciousness is at first identical with the persona-that compromise role in which we parade before the community-yet the unconscious self can never be repressed to the point of extinction. Its influence is chiefly manifest in the special nature of the contrasting and compensating contents of the unconscious. The purely personal attitude of the conscious mind evokes reactions on the part of the unconscious, and these, together with personal repressions, contain the seeds of individual development.[The Persona as a Segment of the Collective Psyche," ibid., par. 247.]
The personal layer of the unconscious, distinct from the collective unconscious.
The personal unconscious contains lost memories, painful ideas that are repressed (i.e., forgotten on purpose), subliminal perceptions, by which are meant sense-perceptions that were not strong enough to reach consciousness, and finally, contents that are not yet ripe for consciousness.[The Personal and the Collective Unconscious," ibid., par. 103.]
Aspects of the soul as it functions in the world. (See also individuality.)
For the development of personality, differentiation from collective values, particularly those embodied in and adhered to by the persona, is essential.
A change from one milieu to another brings about a striking alteration of personality, and on each occasion a clearly defined character emerges that is noticeably different from the previous one. . . . The social character is oriented on the one hand by the expectations and demands of society, and on the other by the social aims and aspirations of the individual. The domestic character is, as a rule, moulded by emotional demands and an easy-going acquiescence for the sake of comfort and convenience; when it frequently happens that men who in public life are extremely energetic, spirited, obstinate, wilful and ruthless appear good-natured, mild, compliant, even weak, when at home and in the bosom of the family. Which is the true character, the real personality? . . .
. . . . In my view the answer to the above question should be that such a man has no real character at all: he is not individual but collective, the plaything of circumstance and general expectations. Were he individual, he would have the same character despite the variation of attitude. He would not be identical with the attitude of the moment, and he neither would nor could prevent his individuality from expressing itself just as clearly in one state as in another.["Definitions," CW 6, pars. 798f.]
The tendency of psychic contents or complexes to take on a distinct personality, separate from the ego.
Every autonomous or even relatively autonomous complex has the peculiarity of appearing as a personality, i.e., of being personified. This can be observed most readily in the so-called spiritualistic manifestations of automatic writing and the like. The sentences produced are always personal statements and are propounded in the first person singular, as though behind every utterance there stood an actual personality. A naïve intelligence at once thinks of spirits.["Anima and Animus," CW 7, par. 312.]
The ego may also deliberately personify unconscious contents or the affects that arise from them, using the method of active imagination, in order to facilitate communication between consciousness and the unconscious.
In alchemy, a metaphor for the successful transmutation of base metal into gold; psychologically, an archetypal image of wholeness. (See also coniunctio.)
Jung quoted from the Rosarium philosophorum:
Make a round circle of man and woman, extract therefrom a quadrangle and from it a triangle. Make the circle round, and you will have the Philosophers' Stone.["Psychology and Religion," CW 11, par. 92.]
A term used to describe the identification of consciousness with an unconscious content or complex. The most common forms of possession are by the shadow and the contrasexual complexes, anima/animus.
A man who is possessed by his shadow is always standing in his own light and falling into his own traps. Whenever possible, he prefers to make an unfavorable impression on others. . . .
Possession caused by the anima or animus presents a different picture. . . . In the state of possession both figures lose their charm and their values; they retain them only when they are turned away from the world, in the introverted state, when they serve as bridges to the unconscious. Turned towards the world, the anima is fickle, capricious, moody, uncontrolled and emotional, sometimes gifted with daemonic intuitions, ruthless, malicious, untruthful, bitchy, double-faced, and mystical. The animus is obstinate, harping on principles, laying down the law, dogmatic, world-reforming, theoretic, word-mongering, argumentative, and domineering. Both alike have bad taste: the anima surrounds herself with inferior people, and the animus lets himself be taken in by second-rate thinking.["Concerning Rebirth," CW 9i, pars. 222f.]
A group of emotionally toned ideas associated with an attitude that seeks to subordinate all influences and experience to the supremacy of the personal ego.
An alchemical term meaning "original matter," used psychologically to denote both the instinctual foundation of life and the raw material one works with in analysis-dreams, emotions, conflicts, etc.
The psychological function that is most differentiated. (Compare inferior function
.) In Jung's model of typology, the primary or superior function is the one we automatically use because it comes most naturally.
Experience shows that it is practically impossible, owing to adverse circumstances in general, for anyone to develop all his psychological functions simultaneously. The demands of society compel a man to apply himself first and foremost to the differentiation of the function with which he is best equipped by nature, or which will secure him the greatest social success. Very frequently, indeed as a general rule, a man identifies more or less completely with the most favoured and hence the most developed function. It is this that gives rise to the various psychological types.[Definitions," CW 6, par. 763.]
In deciding which of the four functions-thinking, feeling, sensation or intuition-is primary, one must closely observe which function is more or less completely under conscious control, and which functions have a haphazard or random character. The superior function (which can manifest in either an introverted or an extraverted way) is always more highly developed than the others, which possess infantile and primitive traits.
The superior function is always an expression of the conscious personality, of its aims, will, and general performance, whereas the less differentiated functions fall into the category of things that simply "happen" to one.[General Description of the Types," ibid., par. 575.]
Descriptive of the original, or undifferentiated, human psyche. (See also archaic
I use the term "primitive" in the sense of "primordial," and . . . do not imply any kind of value judgment. Also, when I speak of a "vestige" of a primitive state, I no not necessarily mean that this state will sooner or later come to an end. On the contrary, I see no reason why it should not endure as long as humanity lasts.["A Review of the Complex Theory," CW 8, par. 218.]
See archetypal image.
The daily advance of the process of psychological adaptation, the opposite of regression. (See also neurosis
Progression is a forwards movement of life in the same sense that time moves forwards. This movement can occur in two different forms: either extraverted, when the progression is predominantly influenced by objects and environmental conditions, or introverted, when it has to adapt itself to the conditions of the ego (or, more accurately, of the "subjective factor"). Similarly, regression can proceed along two lines: either as a retreat from the outside world (introversion), or as a flight into extravagant experience of the outside world (extraversion). Failure in the first case drives a man into a state of dull brooding, and in the second case into leading the life of a wastrel. ["On Psychic Energy," ibid., par. 77.]
In the normal course of life, there is a relatively easy progression of libido; energy may be directed more or less at will. This is not the same as psychological development or individuation. Progression refers simply to the continuous flow or current of life. It is commonly interrupted by a conflict or the inability to adapt to changing circumstances.
During the progression of libido the pairs of opposites are united in the co-ordinated flow of psychic processes. . . . But in the stoppage of libido that occurs when progression has become impossible, positive and negative can no longer unite in co-ordinated action, because both have attained an equal value which keeps the scales balanced. [Ibid., par. 61.]
The struggle between the opposites would continue unabated if the process of regression, the backward movement of libido, did not set in, its purpose being to compensate the conscious attitude.
Through their collision the opposites are gradually deprived of value and depotentiated. . . . In proportion to the decrease in value of the conscious opposites there is an increase in value of all those psychic processes which are not concerned with outward adaptation and therefore are seldom or never employed consciously.["On Psychic Energy," ibid., par. 62.]
As the energic value of these previously unconscious psychic processes increases, they manifest indirectly as disturbances of conscious behavior and symptoms characteristic of neurosis. Prominent aspects of the psyche one then needs to become aware of are the persona, the contrasexual complex (anima/animus) and the shadow.
An automatic process whereby contents of one's own unconscious are perceived to be in others. (See also archaic, identification and participation mystique.)
Just as we tend to assume that the world is as we see it, we naïvely suppose that people are as we imagine them to be. . . . All the contents of our unconscious are constantly being projected into our surroundings, and it is only by recognizing certain properties of the objects as projections or imagos that we are able to distinguish them from the real properties of the objects. . . . Cum grano salis, we always see our own unavowed mistakes in our opponent. Excellent examples of this are to be found in all personal quarrels. Unless we are possessed of an unusual degree of self-awareness we shall never see through our projections but must always succumb to them, because the mind in its natural state presupposes the existence of such projections. It is the natural and given thing for unconscious contents to be projected.["General Aspects of Dream Psychology," ibid., par. 507.]"
Projection means the expulsion of a subjective content into an object; it is the opposite of introjection. Accordingly, it is a process of dissimilation, by which a subjective content becomes alienated from the subject and is, so to speak, embodied in the object. The subject gets rid of painful, incompatible contents by projecting them.[Definitions," CW 6, par. 783.]
Projection is not a conscious process. One meets with projections, one does not make them.
The general psychological reason for projection is always an activated unconscious that seeks expression.["The Tavistock Lectures," CW 18, par. 352.]
It is possible to project certain characteristics onto another person who does not possess them at all, but the one being projected upon may unconsciously encourage it.
It frequently happens that the object offers a hook to the projection, and even lures it out. This is generally the case when the object himself (or herself) is not conscious of the quality in question: in that way it works directly upon the unconscious of the projicient. For all projections provoke counter-projections when the object is unconscious of the quality projected upon it by the subject.[General Aspects of Dream Psychology," CW 8, par. 519.]
Through projection one can create a series of imaginary relationships that often have little or nothing to do with the outside world.
The effect of projection is to isolate the subject from his environment, since instead of a real relation to it there is now only an illusory one. Projections change the world into the replica of one's own unknown face. In the last analysis, therefore, they lead to an autoerotic or autistic condition in which one dreams a world whose reality remains forever unattainable.[The Shadow," CW 9ii, par. 17.]
Projection also has positive effects. In everyday life it facilitates interpersonal relations. In addition, when we assume that some quality or characteristic is present in another, and then, through experience, find that this is not so, we can learn something about ourselves. This involves withdrawing or dissolving projections.
So long as the libido can use these projections as agreeable and convenient bridges to the world, they will alleviate life in a positive way. But as soon as the libido wants to strike out on another path, and for this purpose begins running back along the previous bridges of projection, they will work as the greatest hindrances it is possible to imagine, for they effectively prevent any real detachment from the former object.["General Aspects of Dream Psychology," CW 8, par. 507.]
The need to withdraw projections is generally signaled by frustrated expectations in relationships, accompanied by strong affect. But Jung believed that until there is an obvious discordance between what we imagine to be true and the reality we are presented with, there is no need to speak of projections, let alone withdraw them.
Projection . . . is properly so called only when the need to dissolve the identity with the object has already arisen. This need arises when the identity becomes a disturbing factor, i.e., when the absence of the projected content is a hindrance to adaptation and its withdrawal into the subject has become desirable. From this moment the previous partial identity acquires the character of projection. The term projection therefore signifies a state of identity that has become noticeable.["Definitions," CW 6, par. 783.]
Jung distinguished between passive projection and active projection. Passive projection is completely automatic and unintentional, like falling in love. The less we know about another person, the easier it is to passively project unconscious aspects of ourselves onto them.
Active projection is better known as empathy-we feel ourselves into the other's shoes. Empathy that extends to the point where we lose our own standpoint becomes identification.
The projection of the personal shadow generally falls on persons of the same sex. On a collective level, it gives rise to war, scapegoating and confrontations between political parties. Projection that takes place in the context of a therapeutic relationship is called transference or countertransference, depending on whether the analysand or the analyst is the one projecting.
In terms of the contrasexual complexes, anima and animus, projection is both a common cause of animosity and a singular source of vitality.
When animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love.[The Syzygy: Anima and Animus," CW 9ii, par. 30.]
A term used to describe an attitude toward life that is more or less imaginary, not rooted in the here and now, commonly associated with puer psychology.
The totality of all psychological processes, both conscious and unconscious.
The psyche is far from being a homogenous unit--on the contrary, it is a boiling cauldron of contradictory impulses, inhibitions, and affects, and for many people the conflict between them is so insupportable that they even wish for the deliverance preached by theologians.["Psychological Aspects of the Mother Archetype," CW 9i, par. 190.]
The way in which the psyche manifests is a complicated interplay of many factors, including an individual's age, sex, hereditary disposition, psychological type and attitude, and degree of conscious control over the instincts.
Psychic processes . . . behave like a scale along which consciousness "slides." At one moment it finds itself in the vicinity of instinct, and falls under its influence; at another, it slides along to the other end where spirit predominates and even assimilates the instinctual processes most opposed to it. ["On the Nature of the Psyche," CW 8, par. 408.]
The tremendous complexity of psychic phenomena led Jung to the belief that attempts to formulate a comprehensive theory of the psyche were doomed to failure.
The premises are always far too simple. The psyche is the starting-point of all human experience, and all the knowledge we have gained eventually leads back to it. The psyche is the beginning and end of all cognition. It is not only the object of its science, but the subject also. This gives psychology a unique place among all the other sciences: on the one hand there is a constant doubt as to the possibility of its being a science at all, while on the other hand psychology acquires the right to state a theoretical problem the solution of which will be one of the most difficult tasks for a future philosophy.[Psychological Factors in Human Behaviour," ibid., par. 261.]
The process of reflection whereby an instinct or unconscious content is made conscious.
Descriptive of mental disturbances having a psychological rather than physiological origin.
Nobody doubts that the neuroses are psychogenic. "Psychogenesis" means that the essential cause of a neurosis, or the condition under which it arises, is of a psychic nature. It may, for instance, be a psychic shock, a gruelling conflict, a wrong kind of psychic adaptation, a fatal illusion, and so on.["Mental disease and the Psyche," CW 3, par. 496.]
A concept applicable to virtually any archetype, expressing the essentially unknown but experienceable connection between psyche and matter.
Psyche is essentially conflict between blind instinct and will (freedom of choice). Where instinct predominates, psychoid processes set in which pertain to the sphere of the unconscious as elements incapable of consciousness. The psychoid process is not the unconscious as such, for this has a far greater extension.["On the Nature of the Psyche," CW 8, par. 380.]
It seems to me probable that the real nature of the archetype is not capable of being made conscious, that it is transcendent, on which account I call it psychoid. [ Ibid., par. 417.]
A psychic factor that mediates unconscious contents to consciousness, often personified in the image of a wise old man or woman, and sometimes as a helpful animal.
An extreme dissociation of the personality. Like neurosis, a psychotic condition is due to the activity of unconscious complexes and the phenomenon of splitting. In neurosis, the complexes are only relatively autonomous. In psychosis, they are completely disconnected from consciousness.
To have complexes is in itself normal; but if the complexes are incompatible, that part of the personality which is too contrary to the conscious part becomes split off. If the split reaches the organic structure, the dissociation is a psychosis, a schizophrenic condition, as the term denotes. Each complex then lives an existence of its own, with no personality left to tie them together.["The Tavistock Lectures," CW 18, par. 382.]
[In schizophrenia] the split-off figures assume banal, grotesque, or highly exaggerated names and characters, and are often objectionable in many other ways. They do not, moreover, co-operate with the patient's consciousness. They are not tactful and they have no respect for sentimental values. On the contrary, they break in and make a disturbance at any time, they torment the ego in a hundred ways; all are objectionable and shocking, either in their noisy and impertinent behaviour or in their grotesque cruelty and obscenity. There is an apparent chaos of incoherent visions, voices, and characters, all of an overwhelmingly strange and incomprehensible nature.[On the Psychogenesis of Schizophrenia," CW 3, par. 508.]
Jung believed that many psychoses, and particularly schizophrenia, were psychogenic, resulting from an abaissement du niveau mental and an ego too weak to resist the onslaught of unconscious contents. He reserved judgment on whether biological factors were a contributing cause.
Latin for "eternal child," used in mythology to designate a child-god who is forever young; psychologically it refers to an older man whose emotional life has remained at an adolescent level, usually coupled with too great a dependence on the mother.[The term puella is used when referring to a woman, though one might also speak of a puer animus-or a puella anima.]
The puer typically leads a provisional life, due to the fear of being caught in a situation from which it might not be possible to escape. His lot is seldom what he really wants and one day he will do something about it-but not just yet. Plans for the future slip away in fantasies of what will be, what could be, while no decisive action is taken to change. He covets independence and freedom, chafes at boundaries and limits, and tends to find any restriction intolerable.
[The world] makes demands on the masculinity of a man, on his ardour, above all on his courage and resolution when it comes to throwing his whole being into the scales. For this he would need a faithless Eros, one capable of forgetting his mother and undergoing the pain of relinquishing the first love of his life.[The Syzygy: Anima and Animus," CW 9ii, par. 22.]
Common symptoms of puer psychology are dreams of imprisonment and similar imagery: chains, bars, cages, entrapment, bondage. Life itself, existential reality, is experienced as a prison. The bars are unconscious ties to the unfettered world of early life.
The puer's shadow is the senex (Latin for "old man"), associated with the god Apollo-disciplined, controlled, responsible, rational, ordered. Conversely, the shadow of the senex is the puer, related to Dionysus-unbounded instinct, disorder, intoxication, whimsy.
Whoever lives out one pattern to the exclusion of the other risks constellating the opposite. Hence individuation quite as often involves the need for a well-controlled person to get closer to the spontaneous, instinctual life as it does the puer's need to grow up.
The "eternal child" in man is an indescribable experience, an incongruity, a handicap, and a divine prerogative; an imponderable that determines the ultimate worth or worthlessness of a personality.[The Psychology of the Child Archetype," CW 9i, par. 300.]
An image with a four-fold structure, usually square or circular and symmetrical; psychologically, it points to the idea of wholeness. (See also temenos.)
The quaternity is one of the most widespread archetypes and has also proved to be one of the most useful schemata for representing the arrangement of the functions by which the conscious mind takes its bearings.[See below, typology.] It is like the crossed threads in the telescope of our understanding. The cross formed by the points of the quaternity is no less universal and has in addition the highest possible moral and religious significance for Western man. Similarly the circle, as the symbol of completeness and perfect being, is a widespread expression for heaven, sun, and God; it also expresses the primordial image of man and the soul.["The Psychology of the Transference," CW 16, par. 405.]
From the circle and quaternity motif is derived the symbol of the geometrically formed crystal and the wonder-working stone. From here analogy formation leads on to the city, castle, church, house, and vessel. Another variant is the wheel (rota). The former motif emphasizes the ego's containment in the greater dimension of the self; the latter emphasizes the rotation which also appears as a ritual circumambulation. Psychologically, it denotes concentration on and preoccupation with a centre.[The Structure and Dynamics of the Self," CW 9ii, par. 352.]
Jung believed that the spontaneous production of quaternary images (including mandalas), whether consciously or in dreams and fantasies, can indicate the ego's capacity to assimilate unconscious material. But they may also be essentially apotropaic, an attempt by the psyche to prevent itself from disintegrating.
These images are naturally only anticipations of a wholeness which is, in principle, always just beyond our reach. Also, they do not invariably indicate a subliminal readiness on the part of the patient to realize that wholeness consciously, at a later stage; often they mean no more than a temporary compensation of chaotic confusion.[The Psychology of the Transference," CW 16, par. 536.]
A feeling of agreement between oneself and others.
It frequently happens that despite an absolute difference of standpoint a rapport nevertheless comes about, and in the following way: one party, by unspoken projection, assumes that the other is, in all essentials, of the same opinion as himself, while the other divines or senses an objective community of interest, of which, however, the former has no conscious inkling and whose existence he would at once dispute, just as it would never occur to the other that his relationship should be based on a common point of view. A rapport of this kind is by far the most frequent; it rests on mutual projection, which later becomes the source of many misunderstandings. ["General Description of the Types," CW 6, par. 618.]
Descriptive of thoughts, feelings and actions that accord with reason, an attitude based on objective values established by practical experience. (Compare irrational.)
The rational attitude which permits us to declare objective values as valid at all is not the work of the individual subject, but the product of human history.
Most objective values-and reason itself-are firmly established complexes of ideas handed down through the ages. Countless generations have laboured at their organization with the same necessity with which the living organism reacts to the average, constantly recurring environmental conditions, confronting them with corresponding functional complexes, as the eye, for instance, perfectly corresponds to the nature of light. . . . Thus the laws of reason are the laws that designate and govern the average, "correct," adapted attitude. Everything is "rational" that accords with these laws, everything that contravenes them is "irrational."[Definitions," ibid., par. 785f.]
Jung described the psychological functions of thinking and feeling as rational because they are decisively influenced by reflection.
A process experienced as a renewal or transformation of the personality. (See also individuation.)
Rebirth is not a process that we can in any way observe. We can neither measure nor weigh nor photograph it. It is entirely beyond sense perception. . . . One speaks of rebirth; one professes rebirth; one is filled with rebirth. . . . We have to be content with its psychic reality.[Concerning Rebirth," CW 9i, par. 206.]
Jung distinguished between five different forms of rebirth: metempsychosis (transmigration of souls), reincarnation (in a human body), resurrection, psychological rebirth (individuation) and indirect change that comes about through participation in the process of transformation.
Psychological rebirth was Jung's particular focus. Induced by ritual or stimulated by immediate personal experience, it results in an enlargement of the personality. He acknowledged that one might feel transformed during certain group experiences, but he cautioned against confusing this with genuine rebirth.
If any considerable group of persons are united and identified with one another by a particular frame of mind, the resultant transformation experience bears only a very remote resemblance to the experience of individual transformation. A group experience takes place on a lower level of consciousness than the experience of an individual. This is due to the fact that, when many people gather together to share one common emotion, the total psyche emerging from the group is below the level of the individual psyche. If it is a very large group, the collective psyche will be more like the psyche of an animal . . . .
. . . The group experience goes no deeper than the level of one's own mind in that state. It does work a change in you, but the change does not last.[Ibid., pars. 225f.]
Literally, "leading back," descriptive of interpretations of dreams and neurosis in terms of events in outer life, particularly those in childhood. (Compare constructive and final.)
The reductive method is oriented backwards, in contrast to the constructive method . . . . The interpretive methods of both Freud and Adler are reductive, since in both cases there is a reduction to the elementary processes of wishing or striving, which in the last resort are of an infantile or physiological nature. . . . Reduction has a disintegrative effect on the real significance of the unconscious product, since this is either traced back to its historical antecedents [e.g., childhood] and thereby annihilated, or integrated once again with the same elementary process from which it arose.[Definitions," CW 6, par. 788.]
In dream interpretation, the reductive (also called mechanistic) method seeks to explain images of persons and situations in terms of concrete reality. The constructive or final approach focuses on the dream's symbolic content.
Although Jung himself concentrated on the constructive approach, he regarded reductive analysis as an important first step in the treatment of psychological problems, particularly in the first half of life.
The neuroses of the young generally come from a collision between the forces of reality and an inadequate, infantile attitude, which from the causal point of view is characterized by an abnormal dependence on the real or imaginary parents, and from the teleological point of view by unrealizable fictions, plans, and aspirations. Here the reductive methods of Freud and Adler are entirely in place.[The Problem of the Attitude-Type," CW 7, par. 88.]
Mental activity that concentrates on a particular content of consciousness, an instinct encompassing religion and the search for meaning.
Ordinarily we do not think of "reflection" as ever having been instinctive, but associate it with a conscious state of mind. Reflexio means "bending back" and, used psychologically, would denote the fact that the reflex which carries the stimulus over into its instinctive discharge is interfered with by psychization. . . . Thus in place of the compulsive act there appears a certain degree of freedom, and in place of predictability a relative unpredictability as to the effect of the impulse.["Psychological Factors in Human Behaviour," CW 8, par. 241.]
In Jung's view, the richness of the human psyche and its essential character are determined by the reflective instinct.
Reflection is the cultural instinct par excellence, and its strength is shown in the power of culture to maintain itself in the face of untamed nature.[ Ibid., par. 243. ]
The backward movement of libido to an earlier mode of adaptation, often accompanied by infantile fantasies and wishes. (See also depression; compare progression.)
Regression . . . as an adaptation to the conditions of the inner world, springs from the vital need to satisfy the demands of individuation.["On Psychic Energy," ibid., par. 75.]
What robs Nature of its glamour, and life of its joy, is the habit of looking back for something that used to be outside, instead of looking inside, into the depths of the depressive state. This looking back leads to regression and is the first step along that path. Regression is also an involuntary introversion in so far as the past is an object of memory and therefore a psychic content, an endopsychic factor. It is a relapse into the past caused by a depression in the present.[The Sacrifice," CW 5, par. 625.]
Jung believed that the blockage of the forward movement of energy is due to the inability of the dominant conscious attitude to adapt to changing circumstances. However, the unconscious contents thereby activated contain the seeds of a new progression. For instance, the opposite or inferior function is waiting in the wings, potentially capable of modifying the inadequate conscious attitude.
If thinking fails as the adapted function, because it is dealing with a situation to which one can adapt only by feeling, then the unconscious material activated by regression will contain the missing feeling function, although still in embryonic form, archaic and undeveloped. Similarly, in the opposite type, regression would activate a thinking function that would effectively compensate the inadequate feeling. ["On Psychic Energy," CW 8, par. 65.]
The regression of energy confronts us with the problem of our own psychology. From the final point of view, therefore, regression is as necessary in the developmental process as is progression.
Regarded causally, regression is determined, say, by a "mother fixation." But from the final standpoint the libido regresses to the imago of the mother in order to find there the memory associations by means of which further development can take place, for instance from a sexual system into an intellectual or spiritual system.
The first explanation exhausts itself in stressing the importance of the cause and completely overlooks the final significance of the regressive process. From this angle the whole edifice of civilization becomes a mere substitute for the impossibility of incest. But the second explanation allows us to foresee what will follow from the regression, and at the same time it helps us to understand the significance of the memory-images that have been reactivated.[ Ibid., pars. 43f. ]
Jung believed that behind the mundane symptoms of regression lay its symbolic meaning: the need for psychological renewal, reflected in mythology as the journey of the hero.
It is precisely the strongest and best among men, the heroes, who give way to their regressive longing and purposely expose themselves to the danger of being devoured by the monster of the maternal abyss. But if a man is a hero, he is a hero because, in the final reckoning, he did not let the monster devour him, but subdued it, not once but many times. Victory over the collective psyche alone yields the true value-the capture of the hoard, the invincible weapon, the magic talisman, or whatever it be that the myth deems most desirable.[The Relations between the Ego and the Unconscious," CW 7, par. 261.]
Regressive restoration of the persona.
A term used to describe what can happen when there has been a major collapse in the conscious attitude.
Take as an example a businessman who takes too great a risk and consequently goes bankrupt. If he does not allow himself to be discouraged by this depressing experience, but, undismayed, keeps his former daring, perhaps with a little salutary caution added, his wound will be healed without permanent injury. But if, on the other hand, he goes to pieces, abjures all further risks, and laboriously tries to patch up his social reputation within the confines of a much more limited personality, doing inferior work with the mentality of a scared child, in a post far below him, then, technically speaking, he will have restored his persona in a regressive way. . . . Formerly perhaps he wanted more than he could accomplish; now he does not even dare to attempt what he has it in him to do.[ Ibid., par. 254.]
The regressive restoration of the persona is a possible course only for the man who owes the critical failure of his life to his own inflatedness. With diminished personality, he turns back to the measure he can fill. But in every other case resignation and self-belittlement are an evasion, which in the long run can be kept up only at the cost of neurotic sickliness.[Ibid., par. 259.]
Psychologically, an attitude informed by the careful observation of, and respect for, invisible forces and personal experience.
We might say . . . that the term "religion" designates the attitude peculiar to a consciousness which has been changed by experience of the numinosum.["Psychology and Religion," CW 11, par. 9.]
Religion . . . is an instinctive attitude peculiar to man, and its manifestations can be followed all through human history. ["The Undiscovered Self," CW 10, par. 512.]
The religious attitude is quite different from faith associated with a specific creed. The latter, as a codified and dogmatized form of an original religious experience, simply gives expression to a particular collective belief. True religion involves a subjective relationship to certain metaphysical, extramundane factors.
A creed is a confession of faith intended chiefly for the world at large and is thus an intramundane affair, while the meaning and purpose of religion lie in the relationship of the individual to God (Christianity, Judaism, Islam) or to the path of salvation and liberation (Buddhism). [Ibid., par. 507.]
Jung believed that a neurosis in the second half of life is seldom cured without the development of a religious attitude, prompted by a spontaneous revelation of the spirit.
This spirit is an autonomous psychic happening, a hush that follows the storm, a reconciling light in the darkness of man's mind, secretly bringing order into the chaos of his soul. ["A Psychological Approach to the Trinity," CW 11, par. 260.]
The unconscious suppression of psychic contents that are incompatible with the attitude of consciousness.
Repression is a process that begins in early childhood under the moral influence of the environment and continues through life.["The Personal and the Collective Unconscious," CW 7, par. 202.]
Repression causes what is called a systematic amnesia, where only specific memories or groups of ideas are withdrawn from recollection. In such cases a certain attitude or tendency can be detected on the part of the conscious mind, a deliberate intention to avoid even the bare possibility of recollection, for the very good reason that it would be painful or disagreeable [Analytical Psychology and Education," CW 17, par. 199a.]
Repression is not only a factor in the etiology of many neuroses, it also determines contents of the personal shadow, since the ego generally represses material that would disturb peace of mind
In the course of development following puberty, consciousness is confronted with affective tendencies, impulses, and fantasies which for a variety of reasons it is not willing or not able to assimilate. It then reacts with repression in various forms, in the effort to get rid of the troublesome intruders. The general rule is that the more negative the conscious attitude is, and the more it resists, devalues, and is afraid, the more repulsive, aggressive, and frightening is the face which the dissociated content assumes.["The Philosophical Tree," CW 13, par. 464.]
Many repressed contents come to the surface naturally during the analytic process. Where there are strong resistances to uncovering repressed material, Jung believed these should always be respected lest the ego be overwhelmed.
The general rule should be that the weakness of the conscious attitude is proportional to the strength of the resistance. When, therefore, there are strong resistances, the conscious rapport with the patient must be carefully watched, and-in certain cases-his conscious attitude must be supported to such a degree that, in view of later developments, one would be bound to charge oneself with the grossest inconsistency. That is inevitable, because one can never be too sure that the weak state of the patient's conscious mind will prove equal to the subsequent assault of the unconscious. In fact, one must go on supporting his conscious (or, as Freud thinks, "repres-sive") attitude until the patient can let the "repressed" contents rise up spontaneously.[The Psychology of the Unconscious," CW 16, par. 381.]
Psychologically, associated with the need to give up the world of childhood, often signaled by the regression of energy.
One must give up the retrospective longing which only wants to resuscitate the torpid bliss and effortlessness of childhood.[The Sacrifice," CW 5, par. 643.]
For him who looks backwards the whole world, even the starry sky, becomes the mother who bends over him and enfolds him on all sides, and from the renunciation of this image, and of the longing for it, arises the picture of the world as we know it today.[ Ibid., par. 646.]
The archetype of wholeness and the regulating center of the psyche; a transpersonal power that transcends the ego.
As an empirical concept, the self designates the whole range of psychic phenomena in man. It expresses the unity of the personality as a whole. But in so far as the total personality, on account of its unconscious component, can be only in part conscious, the concept of the self is, in part, only potentially empirical and is to that extent a postulate. In other words, it encompasses both the experienceable and the inexperienceable (or the not yet experienced). . . . It is a transcendental concept, for it presupposes the existence of unconscious factors on empirical grounds and thus characterizes an entity that can be described only in part.["Definitions," CW 6, par. 789.]
The self is not only the centre, but also the whole circumference which embraces both conscious and unconscious; it is the centre of this totality, just as the ego is the centre of consciousness. ["Introduction," CW 12, par. 44.]
Like any archetype, the essential nature of the self is unknowable, but its manifestations are the content of myth and legend.
The self appears in dreams, myths, and fairytales in the figure of the "supraordinate personality," such as a king, hero, prophet, saviour, etc., or in the form of a totality symbol, such as the circle, square, quadratura circuli, cross, etc. When it represents a complexio oppositorum, a union of opposites, it can also appear as a united duality, in the form, for instance, of tao as the interplay of yang and yin, or of the hostile brothers, or of the hero and his adversary (arch-enemy, dragon), Faust and Mephistopheles, etc. Empirically, therefore, the self appears as a play of light and shadow, although conceived as a totality and unity in which the opposites are united.[Definitions," CW 6, par. 790.]
The realization of the self as an autonomous psychic factor is often stimulated by the irruption of unconscious contents over which the ego has no control. This can result in neurosis and a subsequent renewal of the personality, or in an inflated identification with the greater power.
The ego cannot help discovering that the afflux of unconscious contents has vitalized the personality, enriched it and created a figure that somehow dwarfs the ego in scope and intensity. . . . Naturally, in these circumstances there is the greatest temptation simply to follow the power-instinct and to identify the ego with the self outright, in order to keep up the illusion of the ego's mastery. . . . [But] the self has a functional meaning only when it can act compensatorily to ego-consciousness. If the ego is dissolved in identification with the self, it gives rise to a sort of nebulous superman with a puffed-up ego.[On the Nature of the Psyche," CW 8, par. 430.]
Experiences of the self possess a numinosity characteristic of religious revelations. Hence Jung believed there was no essential difference between the self as an experiential, psychological reality and the traditional concept of a supreme deity.
It might equally be called the "God within us."[The Mana-Personality," CW 7, par. 399.
Self-regulation of the psyche.
A concept based on the compensatory relationship between consciousness and the unconscious. (See also adaptation, compensation, neurosis, opposites and transcendent function.)
The psyche does not merely react, it gives its own specific answer to the influences at work upon it.[Some Crucial Points in Psychoanalysis," CW 4, par. 665.]
The process of self-regulation is going on all the time within the psyche. It only becomes noticeable when ego-consciousness has particular difficulty in adapting to external or internal reality. That is often the start of a process, proceeeding along the lines outlined in the chart, that may lead to individuation.
The Self-regulation of the Psyche
1. Difficulty of adaptation. Little progression of libido.
2. Regression of energy (depression, lack of disposable energy).
3. Activation of unconscious contents (fantasies, complexes,
archetypal images, inferior function, opposite attitude,
shadow, anima/animus, etc.). Compensation.
4. Symptoms of neurosis (confusion, fear, anxiety, guilt, moods, extreme affect, etc.).
5. Unconscious or half-conscious conflict between ego and contents activated in the unconscious.
Inner tension. Defensive reactions.
6. Activation of the transcendent function, involving the self and archetypal patterns of wholeness.
7. Formation of symbols (numinosity, synchronicity).
8. Transfer of energy between unconscious contents and consciousness. Enlargement of the ego,
progression of energy.
9. Assimilation of unconscious contents. Individuation.
Consciousness and the unconscious seldom agree as to their contents and their tendencies. The self-regulating activities of the psyche, manifest in dreams, fantasies and synchronistic experiences, attempt to correct any significant imbalance. According to Jung, this is necessary for several reasons:
(1) Consciousness possesses a threshold intensity which its contents must have attained, so that all elements that are too weak remain in the unconscious.
(2) Consciousness, because of its directed functions, exercises an inhibition (which Freud calls censorship) on all incompatible material, with the result that it sinks into the unconscious.
(3) Consciousness constitutes the momentary process of adaptation, whereas the unconscious contains not only all the forgotten material of the individual's own past, but all the inherited behaviour traces constituting the structure of the mind [i.e., archetypes].
(4) The unconscious contains all the fantasy combinations which have not yet attained the threshold intensity, but which in the course of time and under suitable conditions will enter the light of consciousness.["The Transcendent Function," CW 8, par. 132.]
The psychological function that perceives immediate reality through the physical senses. (Compare intuition.)
An attitude that seeks to do justice to the unconscious as well as to one's fellow human beings cannot possibly rest on knowledge alone, in so far as this consists merely of thinking and intuition. It would lack the function that perceives values, i.e., feeling, as well as the fonction du réel, i.e., sensation, the sensible perception of reality. ["the Psychology of the Transference," CW 16, par.486.]
In Jung's model of typology, sensation, like intuition, is an irrational function. It perceives concrete facts, with no judgment of what they mean or what they are worth.
Sensation must be strictly differentiated from feeling, since the latter is an entirely different process, although it may associate itself with sensation as "feeling-tone." Sensation is related not only to external stimuli but to inner ones, i.e., to changes in the internal organic processes.[Definitions," CW 6, par. 792.]
Jung also distinguished between sensuous or concrete sensation and abstract sensation.
Concrete sensation never appears in "pure" form, but is always mix-ed up with ideas, feelings, thoughts. . . . The concrete sensation of a flower . . . conveys a perception not only of the flower as such, but also of the stem, leaves, habitat, and so on. It is also instantly mingled with feeling of pleasure or dislike which the sight of the flower evokes, or with simultaneous olfactory perceptions, or with thoughts about its botanical classification, etc. But abstract sensation immediately picks out the most salient sensuous attribute of the flower, its brilliant redness, for instance, and makes this the sole or at least the principle content of consciousness, entirely detached from all other admixtures. Abstract sensation is found chiefly among artists. Like every abstraction, it is a product of functional differentiation.[Ibid., par. 794.]
Hidden or unconscious aspects of oneself, both good and bad, which the ego has either repressed or never recognized. (See also repression.)
The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. ["The Shadow," CW 9ii, par. 14.]
Before unconscious contents have been differentiated, the shadow is in effect the whole of the unconscious. It is commonly personified in dreams by persons of the same sex as the dreamer.
The shadow is composed for the most part of repressed desires and uncivilized impulses, morally inferior motives, childish fantasies and resentments, etc.--all those things about oneself one is not proud of. These unacknowledged personal characteristics are often experienced in others through the mechanism of projection.
Although, with insight and good will, the shadow can to some extent be assimilated into the conscious personality, experience shows that there are certain features which offer the most obstinate resistance to moral control and prove almost impossible to influence. These resistances are usually bound up with projections, which are not recognized as such, and their recognition is a moral achievement beyond the ordinary. While some traits peculiar to the shadow can be recognized without too much difficulty as one's personal qualities, in this case both insight and good will are unavailing because the cause of the emotion appears to lie, beyond all possibility of doubt, in the other person.[Ibid., par. 16.]
The realization of the shadow is inhibited by the persona. To the degree that we identify with a bright persona, the shadow is correspondingly dark. Thus shadow and persona stand in a compensatory relationship, and the conflict between them is invariably present in an outbreak of neurosis. The characteristic depression at such times indicates the need to realize that one is not all one pretends or wishes to be.
There is no generally effective technique for assimilating the shadow. It is more like diplomacy or statesmanship and it is always an individual matter. First one has to accept and take seriously the existence of the shadow. Second, one has to become aware of its qualities and intentions. This happens through conscientious attention to moods, fantasies and impulses. Third, a long process of negotiation is unavoidable.
It is a therapeutic necessity, indeed, the first requisite of any thorough psychological method, for consciousness to confront its shadow. In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often remains so for a long time. It is a struggle that cannot be abolished by rational means. When it is wilfully repressed it continues in the unconscious and merely expresses itself indirectly and all the more dangerously, so no advantage is gained. The struggle goes on until the opponents run out of breath. What the outcome will be can never be seen in advance. The only certain thing is that both parties will be changed.["Rex and Regina," CW 14, par. 514.]
This process of coming to terms with the Other in us is well worth while, because in this way we get to know aspects of our nature which we would not allow anybody else to show us and which we ourselves would never have admitted.[The Conjunction," ibid., par. 706.]
Responsibility for the shadow rests with the ego. That is why the shadow is a moral problem. It is one thing to realize what it looks like-what we are capable of. It is quite something else to determine what we can live out, or with.
Confrontation with the shadow produces at first a dead balance, a standstill that hampers moral decisions and makes convictions ineffective or even impossible. Everything becomes doubtful.[Ibid., par. 708.]
The shadow is not, however, only the dark underside of the personality. It also consists of instincts, abilities and positive moral qualities that have long been buried or never been conscious.
The shadow is merely somewhat inferior, primitive, unadapted, and awkward; not wholly bad. It even contains childish or primitive qualities which would in a way vitalize and embellish human existence, but-convention forbids![Psychology and Religion," CW 11, par. 134.]
If it has been believed hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc.[Conclusion," CW 9ii, par. 423.]
An outbreak of neurosis constellates both sides of the shadow: those qualities and activities one is not proud of, and new possibilities one never knew were there.
Jung distinguished between the personal and the collective or archetypal shadow.
With a little self-criticism one can see through the shadow-so far as its nature is personal. But when it appears as an archetype, one encounters the same difficulties as with anima and animus. In other words, it is quite within the bounds of possibility for a man to recognize the relative evil of his nature, but it is a rare and shattering experience for him to gaze into the face of absolute evil.["The Shadow," ibid., par. 19.]
A functional complex in the psyche. (See also Eros, Logos and soul-image.)
While Jung often used the word soul in its traditional theological sense, he strictly limited its psychological meaning.
I have been compelled, in my investigations into the structure of the unconscious, to make a conceptual distinction between soul and psyche. By psyche I understand the totality of all psychic processes, conscious as well as unconscious. By soul, on the other hand, I understand a clearly demarcated functional complex that can best be described as a "personality." [Definitions," CW 6, par. 797]
With this understanding, Jung outlined partial manifestations of the soul in terms of anima/animus and persona. In his later writing on the transference, informed by his study of the alchemical opus-which Jung understood as psychologically analogous to the individuation process--he was more specific.
The "soul" which accrues to ego-consciousness during the opus has a feminine character in the man and a masculine character in a woman. His anima wants to reconcile and unite; her animus tries to discern and discriminate.[The Psychology of the Transference," CW 16, par. 522.]
The representation, in dreams or other products of the unconscious, of the inner personality, usually contrasexual. (See also anima and animus.)
Wherever an impassioned, almost magical, relationship exists between the sexes, it is invariably a question of a projected soul-image. Since these relationships are very common, the soul must be unconscious just as frequently.[Definitions," CW 6, par. 809. ]
The soul-image is a specific archetypal image produced by the unconscious, commonly experienced in projection onto a person of the opposite sex.
For an idealistic woman, a depraved man is often the bearer of the soul-image; hence the "saviour-fantasy" so frequent in such cases. The same thing happens with men, when the prostitute is surrounded with the halo of a soul crying for succour.[ Ibid., par. 811.]
Where consciousness itself is identified with the soul, the soul-image is more likely to be an aspect of the persona.
In that event, the persona, being unconscious, will be projected on a person of the same sex, thus providing a foundation for many cases of open or latent homosexuality, and of father-transferences in men or mother-transferences in women. In such cases there is always a defective adaptation to external reality and a lack of relatedness, because identification with the soul produces an attitude predominantly oriented to the perception of inner processes.[Ibid., par. 809.]
Many relationships begin and initially thrive on the basis of projected soul-images. Inherently symbiotic, they often end badly.
An archetype and a functional complex, often personified and experienced as enlivening, analogous to what the archaic mind felt to be an invisible, breathlike "presence."
Spirit, like God, denotes an object of psychic experience which cannot be proved to exist in the external world and cannot be understood rationally. This is its meaning if we use the word "spirit" in its best sense.[Spirit and Life," CW 8, par. 626.]
The archetype of spirit in the shape of a man, hobgoblin, or animal always appears in a situation where insight, understanding, good advice, determination, planning, etc., are needed but cannot be mustered on one's own resources. The archetype compensates this state of spiritual deficiency by contents designed to fill the gap.["The Phenomenology of the Spirit in Fairytales," CW 9i, par. 398.]
Jung was careful to distinguish between spirit as a psychological concept and its traditional use in religion.
From the psychological point of view, the phenomenon of spirit, like every autonomous complex, appears as an intention of the unconscious superior to, or at least on a par with, intentions of the ego. If we are to do justice to the essence of the thing we call spirit, we should really speak of a "higher" consciousness rather than of the unconscious. ["Spirit and Life," CW 8, par. 643.]
The common modern idea of spirit ill accords with the Christian view, which regards it as the summum bonum, as God himself. To be sure, there is also the idea of an evil spirit. But the modern idea cannot be equated with that either, since for us spirit is not necessarily evil; we would have to call it morally indifferent or neutral.[The Phenomenology of the Spirit in Fairytales," CW 9i, par. 394.]
A term used to describe the dissociation of the personality, marked by attitudes and behavior patterns determined by complexes. (See also neurosis.)
Although this peculiarity is most clearly observable in psychopathology, fundamentally it is a normal phenomenon, which can be recognized with the greatest ease in the projections made by the primitive psyche. The tendency to split means that parts of the psyche detach themselves from consciousness to such an extent that they not only appear foreign but lead an autonomous life of their own. It need not be a question of hysterical multiple personality, or schizophrenic alterations of personality, but merely of so-called "complexes" that come entirely within the scope of the normal. ["Psychological Factors in Human Behaviour," CW 8, par. 253].
The approach to dreams and other images where the persons or situations pictured are seen as symbolic representations of factors belonging entirely to the subject's own psyche. (Compare objective level.)
Interpretation of an unconscious product on the subjective level reveals the presence of subjective judgments and tendencies of which the object is made the vehicle. When, therefore, an object-imago appears in an unconscious product, it is not on that account the image of a real object; it is far more likely that we are dealing with a subjective functional complex. Interpretation on the subjective level allows us to take a broader psychological view not only of dreams but also of literary works, in which the individual figures then appear as representatives of relatively autonomous functional complexes in the psyche of the author.[Definitions," CW 6, par. 813.]
In the analytic process, the main task after the reductive interpretation of images thrown up by the unconscious is to understand what they say about oneself.
To establish a really mature attitude, he has to see the subjective value of all these images which seem to create trouble for him. He has to assimilate them into his own psychology; he has to find out in what way they are part of himself; how he attributes for instance a positive value to an object, when as a matter of fact it is he who could and should develop this value. And in the same way, when he projects negative qualities and therefore hates and loathes the object, he has to discover that he is projecting his own inferior side, his shadow, as it were, because he prefers to have an optimistic and one-sided image of himself.[Definitions," CW 6, par. 813.]
See personal unconscious.
The somatic unconscious, a transcendental concept involving the relationship between mind and body.
The part of the unconscious which is designated as the subtle body becomes more and more identical with the functioning of the body, and therefore it grows darker and darker and ends in the utter darkness of matter. . . . Somewhere our unconscious becomes material, because the body is the living unit, and our conscious and our unconscious are embedded in it: they contact the body. Somewhere there is a place where the two ends meet and become interlocked. And that is the [subtle body] where one cannot say whether it is matter, or what one calls "psyche."[ Nietzsche's Zarathustra, vol. 1, p. 441.]
See primary function.
An aspect of the psyche superior to, and transcending, the ego. (See also self.)
The "supraordinate personality" is the total man, i.e., man as he really is, not as he appears to himself. . . . I usually describe the supraordinate personality as the "self," thus making a sharp distinction between the ego, which, as is well known, extends only as far as the conscious mind, and the whole of the personality, which includes the unconscious as well as the conscious component. The ego is thus related to the self as part to whole. To that extent the self is supraordinate.[The Psychological Aspects of the Kore," CW 9i, pars. 314f.]
A psychological state where contents of one's personal unconscious are experienced in another person. (See also projection and soul-image.)
Symbiosis manifests in unconscious interpersonal bonds, easily established and difficult to break. Jung gave an example in terms of introversion and extraversion. Where one of these attitudes is dominant, the other, being unconscious, is automatically projected.
Either type has a predilection to marry its opposite, each being unconsciously complementary to the other. . . . The one takes care of reflection and the other sees to the initiative and practical action. When the two types marry, they may effect an ideal union. So long as they are fully occupied with their adaptation to the manifold external needs of life they fit together admirably.["The Problem of the Attitude-Type," CW 7, par. 80.]
Problems in such relationships typically surface only later in life, accompanied by strong affect.
When the man has made enough money, or if a fine legacy should drop from the skies and external necessity no longer presses, then they have time to occupy themselves with one another. Hitherto they stood back to back and defended themselves against necessity. But now they turn face to face and look for understanding-only to discover that they have never understood one another. Each speaks a different language. Then the conflict between the two types begins. This struggle is envenomed, brutal, full of mutual depreciation, even when conducted quietly and in the greatest intimacy. For the value of the one is the negation of value for the other.[Ibid.]
The ending of a symbiotic relationship often precipitates an outbreak of neurosis, stimulated by an inner need to assimilate those aspects of oneself that were projected onto the partner.
The best possible expression for something unknown. (See also constructive and final.)
Every psychological expression is a symbol if we assume that it states or signifies something more and other than itself which eludes our present knowledge.[Definitions," CW 6, par. 817.]
Jung distinguished between a symbol and a sign. Insignia on uniforms, for instance, are not symbols but signs that identify the wearer. In dealing with unconscious material (dreams, fantasies, etc.), the images can be interpreted semiotically, as symptomatic signs pointing to known or knowable facts, or symbolically, as expressing something essentially unknown.
The interpretation of the cross as a symbol of divine love is semiotic, because "divine love" describes the fact to be expressed better and more aptly than a cross, which can have many other meanings. On the other hand, an interpretation of the cross is symbolic when it puts the cross beyond all conceivable explanations, regarding it as expressing an as yet unknown and incomprehensible fact of a mystical or transcendent, i.e., psychological, nature, which simply finds itself most appropriately represented in the cross.[ Ibid., par. 815.]
Whether something is interpreted as a symbol or a sign depends mainly on the attitude of the observer. Jung linked the semiotic and symbolic approaches, respectively, to the causal and final points of view. He acknowledged the importance of both.
Psychic development cannot be accomplished by intention and will alone; it needs the attraction of the symbol, whose value quantum exceeds that of the cause. But the formation of a symbol cannot take place until the mind has dwelt long enough on the elementary facts, that is to say until the inner or outer necessities of the life-process have brought about a transformation of energy.["On Psychic Energy," CW 8, par. 47.]
The symbolic attitude is at bottom constructive, in that it gives priority to understanding the meaning or purpose of psychological phenomena, rather than seeking a reductive explanation.
There are, of course, neurotics who regard their unconscious products, which are mostly morbid symptoms, as symbols of supreme importance. Generally, however, this is not what happens. On the contrary, the neurotic of today is only too prone to regard a product that may actually be full of significance as a mere "symptom.[Definitions, CW 6, par. 821.]
Jung's primary interest in symbols lay in their ability to transform and redirect instinctive energy.
How are we to explain religious processes, for instance, whose nature is essentially symbolical? In abstract form, symbols are religious ideas; in the form of action, they are rites or ceremonies. They are the manifestation and expression of excess libido. At the same time they are stepping-stones to new activities, which must be called cultural in order to distinguish them from the instinctual functions that run their regular course according to natural law.["On Psychic Energy," CW 8, par. 91.]
The formation of symbols is going on all the time within the psyche, appearing in fantasies and dreams. In analysis, after reductive explanations have been exhausted, symbol-formation is reinforced by the constructive approach. The aim is to make instinctive energy available for meaningful work and a productive life.
A phenomenon where an event in the outside world coincides meaningfully with a psychological state of mind.
Synchronicity . . . consists of two factors: a) An unconscious image comes into consciousness either directly (i.e., literally) or indirectly (symbolized or suggested) in the form of a dream, idea, or premonition. b) An objective situation coincides with this content. The one is as puzzling as the other.["Synchronicity: An Acausal Connecting Principle," ibid., par. 858.]
Jung associated synchronistic experiences with the relativity of space and time and a degree of unconsciousness.
The very diverse and confusing aspects of these phenomena are, so far as I can see at present, completely explicable on the assumption of a psychically relative space-time continuum. As soon as a psychic content crosses the threshold of consciousness, the synchronistic marginal phenomena disappear, time and space resume their accustomed sway, and consciousness is once more isolated in its subjectivity. . . . Conversely, synchronistic phenomena can be evoked by putting the subject into an unconscious state.[On the Nature of the Psyche," CW 8, par. 440.]
Synchronicity was defined by Jung as an "acausal connecting principle," an essentially mysterious connection between the personal psyche and the material world, based on the fact that at bottom they are only different forms of energy.
It is not only possible but fairly probable, even, that psyche and matter are two different aspects of one and the same thing. The synchronicity phenomena point, it seems to me, in this direction, for they show that the nonpsychic can behave like the psychic, and vice versa, without there being any causal connection between them.[Ibid., par. 418.]
A Greek word meaning a sacred, protected space; psychologically, descriptive of both a personal container and the sense of privacy that surrounds an analytical relationship.
Jung believed that the need to establish or preserve a temenos is often indicated by drawings or dream images of a quaternary nature, such as mandalas.
The symbol of the mandala has exactly this meaning of a holy place, a temenos, to protect the centre. And it is a symbol which is one of the most important motifs in the objectivation of unconscious images. It is a means of protecting the centre of the personality from being drawn out and from being influenced from outside.["The Tavistock Lectures," CW 18, par. 410.]
Tertium non datur.
The reconciling "third," not logically foreseeable, characteristic of a resolution in a conflict situation when the tension between opposites has been held in consciousness. (See also transcendent function.)
As a rule it occurs when the analysis has constellated the opposites so powerfully that a union or synthesis of the personality becomes an imperative necessity. . . . [This situation] requires a real solution and necessitates a third thing in which the opposites can unite. Here the logic of the intellect usually fails, for in a logical antithesis there is no third. The "solvent" can only be of an irrational nature. In nature the resolution of opposites is always an energic process: she acts symbolically in the truest sense of the word, doing something that expresses both sides, just as a waterfall visibly mediates between above and below.[The Conjunction," CW 14, par. 705.]
The mental process of interpreting what is perceived. (Compare feeling
In Jung's model of typology, thinking is one of the four functions used for psychological orientation. Along with feeling, it is a rational function. If thinking is the primary function, then feeling is automatically the inferior function.
Thinking, if it is to be real thinking and true to its own principle, must rigorously exclude feeling. This, of course, does not do away with the the fact that there are individuals whose thinking and feeling are on the same level, both being of equal motive power for consciousness. But in these cases there is also no question of a differentiated type, but merely of relatively undeveloped thinking and feeling.["General Description of the Types," CW 6, par. 667.]
As a process of apperception, thinking may be active or passive.
Active thinking is an act of the will, passive thinking is a mere occurrence. In the former case, I submit the contents of ideation to a voluntary act of judgment; in the latter, conceptual connections establish themselves of their own accord, and judgments are formed that may even contradict my intention. . . . Active thinking, accordingly, would correspond to my concept of directed thinking. Passive thinking . . . I would call . . . intuitive thinking.["Definitions," ibid., par. 830.]
The capacity for directed thinking I call intellect; the capacity for passive or undirected thinking I call intellectual intuition.[Ibid., par. 832.]
A psychic function that arises from the tension between consciousness and the unconscious and supports their union. (See also opposites
and tertium non datur
When there is full parity of the opposites, attested by the ego's absolute participation in both, this necessarily leads to a suspension of the will, for the will can no longer operate when every motive has an equally strong countermotive. Since life cannot tolerate a standstill, a damming up of vital energy results, and this would lead to an insupportable condition did not the tension of opposites produce a new, uniting function that transcends them. This function arises quite naturally from the regression of libido caused by the blockage.[Ibid., par. 824.]
The tendencies of the conscious and the unconscious are the two factors that together make up the transcendent function. It is called "transcendent" because it makes the transition from one attitude to another organically possible.[The Transcendent Function," CW 8, par. 145.]
In a conflict situation, or a state of depression for which there is no apparent reason, the development of the transcendent function depends on becoming aware of unconscious material. This is most readily available in dreams, but because they are so difficult to understand Jung considered the method of active imagination-giving "form" to dreams, fantasies, etc.--to be more useful.
Once the unconscious content has been given form and the meaning of the formulation is understood, the question arises as to how the ego will relate to this position, and how the ego and the unconscious are to come to terms. This is the second and more important stage of the procedure, the bringing together of opposites for the production of a third: the transcendent function. At this stage it is no longer the unconscious that takes the lead, but the ego.[Ibid., par. 181.]
This process requires an ego that can maintain its standpoint in face of the counterposition of the unconscious. Both are of equal value. The confrontation between the two generates a tension charged with energy and creates a living, third essence.
From the activity of the unconscious there now emerges a new content, constellated by thesis and antithesis in equal measure and standing in a compensatory relation to both. It thus forms the middle ground on which the opposites can be united. If, for instance, we conceive the opposition to be sensuality versus spirituality, then the mediatory content born out of the unconscious provides a welcome means of expression for the spiritual thesis, because of its rich spiritual associations, and also for the sensual antithesis, because of its sensuous imagery. The ego, however, torn between thesis and antithesis, finds in the middle ground its own counterpart, its sole and unique means of expression, and it eagerly seizes on this in order to be delivered from its division.["Definitions," CW 6, par. 825.]
The transcendent function is essentially an aspect of the self-regulation of the psyche. It typically manifests symbolically and is experienced as a new attitude toward oneself and life.
If the mediatory product remains intact, it forms the raw material for a process not of dissolution but of construction, in which thesis and antithesis both play their part. In this way it becomes a new content that governs the whole attitude, putting an end to the division and forcing the energy of the opposites into a common channel. The standstill is overcome and life can flow on with renewed power towards new goals.[Ibid., par. 827.]
A particular case of projection, used to describe the unconscious, emotional bond that arises in the analysand toward the analyst. (See also countertransference
Unconscious contents are invariably projected at first upon concrete persons and situations. Many projections can ultimately be integrated back into the individual once he has recognized their subjective origin; others resist integration, and although they may be detached from their original objects, they thereupon transfer themselves to the doctor. Among these contents the relation to the parent of opposite sex plays an important part, i.e., the relation of son to mother, daughter to father, and also that of brother to sister.["The Psychology of the Transference," CW 16, par. 357.]
Once the projections are recognized as such, the particular form of rapport known as the transference is at an end, and the problem of individual relationship begins.[The Therapeutic Value of Abreaction," ibid., par. 287.]
A transference may be either positive or negative; the former is marked by feelings of affection and respect, the latter by hostility and resistance.
For one type of person (called the infantile-rebel) a positive transference is, to begin with, an important achievement with a healing significance; for the other (the infantile-obedient) it is a dangerous backsliding, a convenient way of evading life's duties. For the first a negative transference denotes increased insubordination, hence a backsliding and an evasion of life's duties, for the second it is a step forward with a healing significance. ["Some Crucial Points in Psychoanalysis," CW 4, par. 659.]
Jung did not regard the transference merely as a projection of infantile-erotic fantasies. Though these may be present at the beginning of analysis, they can be dissolved through the reductive method. Then the purpose of the transference becomes the main issue and guide.
An exclusively sexual interpretation of dreams and fantasies is a shocking violation of the patient's psychological material: infantile-sexual fantasy is by no means the whole story, since the material also contains a creative element, the purpose of which is to shape a way out of the neurosis.["The Therapeutic Value of Abreaction," CW 16, par. 277.]
Although Jung made contradictory statements about the therapeutic importance of the transference--for instance:
The transference phenomenon is an inevitable feature of every thorough analysis, for it is imperative that the doctor should get into the closest possible touch with the patient's line of psychological development.[Ibid., par. 283.]
We do not work with the "transference to the analyst," but against it and in spite of it.["Some Crucial Points in Psychoanalysis," CW 4, par. 601.]
A transference is always a hindrance; it is never an advantage.["The Tavistock Lectures," CW 18, par. 349.]
Medical treatment of the transference gives the patient a priceless opportunity to withdraw his projections, to make good his losses, and to integrate his personality.[The Psychology of the Transference," CW 16, par. 420.]
--he did not doubt its significance when it was present.
The suitably trained analyst mediates the transcendent function for the patient, i.e., helps him to bring conscious and unconscious together and so arrive at a new attitude. . . . The patient clings by means of the transference to the person who seems to promise him a renewal of attitude; through it he seeks this change, which is vital to him, even though he may not be conscious of doing so. For the patient, therefore, the analyst has the character of an indispensable figure absolutely necessary for life.["The Transcendent Function," CW 8, par. 146.]
Whatever is unconscious in the analysand and needed for healthy functioning is projected onto the analyst. This includes archetypal images of wholeness, with the result that the analyst takes on the stature of a mana-personality. The analysand's task is then to understand such images on the subjective level, a primary aim being to constellate the patient's own inner analyst.
Empathy is an important purposive element in the transference. By means of empathy the analysand attempts to emulate the presumably healthier attitude of the analyst, and thereby to attain a better level of adaptation.
The patient is bound to the analyst by ties of affection or resistance and cannot help following and imitating his psychic attitude. By this means he feels his way along (empathy). And with the best will in the world and for all his technical skill the analyst cannot prevent it, for empathy works surely and instinctively in spite of conscious judgment, be it never so strong.["Some Crucial Points in Psychoanalysis," CW 4, par. 661.]
Jung believed that analyzing the transference was extremely important in order to return projected contents necessary for the individuation of the analysand. But he pointed out that even after projections have been withdrawn there remains a strong connection between the two parties. This is because of an instinctive factor that has few outlets in modern society: kinship libido.
Everyone is now a stranger among strangers. Kinship libido-which could still engender a satisfying feeling of belonging together, as for instance in the early Christian communities-has long been deprived of its object. But, being an instinct, it is not to be satisfied by any mere substitute such as a creed, party, nation, or state. It wants the human connection. That is the core of the whole transference phenomenon, and it is impossible to argue it away, because relationship to the self is at once relationship to our fellow man, and no one can be related to the latter until he is related to himself.["The Psychology of the Transference," CW 16, par. 445.]
An intense emotional shock, often accompanied by re-pression and a splitting of the personality. (See abreaction).
Treasure hard to attain.
Broadly, a reference to aspects of self-knowledge necessary for psychological individuality; specifically, a metaphor for the goal of individuation, a good working relationship with the self.
Psychologically, descriptive of unconscious shadow tendencies of an ambivalent, mercurial nature.
[The trickster] is a forerunner of the saviour . . . . He is both subhuman and superhuman, a bestial and divine being, whose chief and most alarming characteristic is his unconsciousness.["On the Psychology of the Trickster-Figure," CW 9i, par. 472],
The so-called civilized man has forgotten the trickster. He remembers him only figuratively and metaphorically, when, irritated by his own ineptitude, he speaks of fate playing tricks on him or of things being bewitched. He never suspects that his own hidden and apparently harmless shadow has qualities whose dangerousness exceeds his wildest dreams.[ Ibid., par. 478.]
A characteristic general attitude or function.
[The] function-types, which one can call the thinking, feeling, sensation, and intuitive types, may be divided into two classes according to the quality of the basic function, i.e., into the rational and the irrational. The thinking and feeling types belong to the former class, the sensation and intuitive types to the latter. A further division into two classes is permitted by the predominant trend of the movement of libido, namely introversion and extraversion.["Definitions," CW 6, par. 835.]
Jung believed that the early distortion of type due to parental or other environmental influences can lead to neurosis in later life.
As a rule, whenever such a falsification of type takes place . . . the individual becomes neurotic later, and can be cured only by developing the attitude consonant with his nature.["General Description of the Types," ibid., par. 560.]
A system in which individual attitudes and behavior patterns are categorized in an attempt to explain the differences between people.
Jung's model of typology grew out of an extensive historical review of the type question in literature, mythology, aesthetics, philosophy and psychopathology. Whereas earlier classifications were based on observations of temperamental or physiological behavior patterns, Jung's model is concerned with the movement of energy and the way in which one habitually or preferentially orients oneself in the world.
First and foremost, it is a critical tool for the research worker, who needs definite points of view and guidelines if he is to reduce the chaotic profusion of individual experiences to any kind of order. . . . Secondly, a typology is a great help in understanding the wide variations that occur among individuals, and it also furnishes a clue to the fundamental differences in the psychological theories now current. Last but not least, it is an essential means for determining the "personal equation" of the practising psychologist, who, armed with an exact knowledge of his differentiated and inferior functions, can avoid many serious blunders in dealing with his patients.["Psychological Typology," ibid., par. 986.]
Jung differentiated eight typological groups: two personality attitudes-introversion and extraversion-and four functions-thinking, sensation, intuition and feeling, each of which may operate in an introverted or extraverted way.
Introversion and extraversion are psychological modes of adaptation. In the former, the movement of energy is toward the inner world. In the latter, interest is directed toward the outer world. In one case the subject (inner reality) and in the other the object (things and other people, outer reality) is of primary importance.
[Introversion] is normally characterized by a hesitant, reflective, retiring nature that keeps itself to itself, shrinks from objects, is always slightly on the defensive and prefers to hide behind mistrustful scru-tiny. [Extraversion] is normally characterized by an outgoing, candid, and accommodating nature that adapts easily to a given situation, quickly forms attachments, and, setting aside any possible misgivings, will often venture forth with careless confidence into unknown situations. In the first case obviously the subject, and in the second the object, is all-important.["The Problem of the Attitude-Type," CW 7, par. 62. ]
The crucial factor in determining whether one is introverted or extraverted, as opposed to which attitude is currently operative, is not what one does but rather the motivation for doing it-the direction in which one's energy naturally, and usually, flows.
Whether a person is predominantly introverted or extraverted only becomes apparent in association with one of the four functions, each with its special area of expertise: thinking refers to the process of cognitive thought, sensation is perception by means of the physical sense organs, feeling is the function of subjective judgment or valuation, and intuition refers to perception via the unconscious.
Briefly, the sensation function establishes that something exists, thinking tells us what it means, feeling tells us what it's worth, and through intuition we have a sense of its possibilities.
In this way we can orient ourselves with respect to the immediate world as completely as when we locate a place geographically by latitude and longitude. The four functions are somewhat like the four points of the compass; they are just as arbitrary and just as indispen-sable. Nothing prevents our shifting the cardinal points as many degrees as we like in one direction or the other, or giving them differ-ent names. It is merely a question of convention and intelligibility.
But one thing I must confess: I would not for anything dispense with this compass on my psychological voyages of discovery.["A Psychological Theory of Types," CW 6, pars. 958f.]ß
Jung's basic model, including the relationship between the four functions, is a quaternity, as shown in the diagram. (Thinking is here arbitrarily placed at the top; any of the other functions might be placed there, according to which one a person most favors.)
Jung believed that any one function by itself is not sufficient for ordering our experience of ourselves or the world around us; all four are required for a comprehensive understanding.
For complete orientation all four functions should contribute equally: thinking should facilitate cognition and judgment, feeling should tell us how and to what extent a thing is important or unimportant for us, sensation should convey concrete reality to us through seeing, hearing, tasting, etc., and intuition should enable us to divine the hidden possibilities in the background, since these too belong to the complete picture of a given situation.[Psychological Types," ibid., par. 900.] Jung acknowledged that the four orienting functions do not contain everything in the conscious psyche. Will power and memory, for instance, are not included, because although they may be affected by the way one functions typologically, they are not in themselves typological determinants.]
The ideal is to have conscious access to the function or functions appropriate for particular circumstances, but in practice the four functions are not equally at the disposal of consciousness. One is invariably more differentiated, called the superior or primary function. The function opposite to the primary function is called the fourth or inferior function.
The terms "superior" and "inferior" in this context do not imply value judgments. No function is any better than any of the others. The superior function is simply the most developed, the one a person is most likely to use; similarly, inferior does not mean pathological but merely less used compared to the favored function. Moreover, the constant influx of unconscious contents into consciousness is such that it is often difficult for oneself, let alone an outside observer, to tell which functions belong to the conscious personality and which to the unconscious.
Generally speaking, a judging observer [thinking or feeling type] will tend to seize on the conscious character, while a perceptive observer [sensation type or intuitive] will be more influenced by the unconscious character, since judgment is chiefly concerned with the conscious motivation of the psychic process, while perception registers the process itself.["General Description of the Types," ibid., par. 576.]
What happens to those functions that are not consciously brought into daily use and therefore not developed?
They remain in a more or less primitive and infantile state, often only half conscious, or even quite unconscious. The relatively undeveloped functions constitute a specific inferiority which is characteristic of each type and is an integral part of his total character. The one-sided emphasis on thinking is always accompanied by an inferiority of feeling, and differentiated sensation is injurious to intuition and vice versa.[A Psychological Theory of Types," ibid., par. 955.]
Jung described two of the four functions as rational (or judging) and two as irrational (or perceiving).
Thinking, as a function of logical discrimination, is rational. So is feeling, which as a way of evaluating our likes and dislikes can be quite as discriminating as thinking. Both are based on a reflective, linear process that coalesces into a particular judgment. Sensation and intuition are called irrational functions because they do not depend on logic. Each is a way of perceiving simply what is: sensation sees what is in the external world, intuition sees (or "picks up") what is in the inner world.
Besides the primary function, there is often a second, and sometimes a third, auxiliary function that exerts a co-determining influence on consciousness. This is always one whose nature, rational or irrational, is different from the primary function.
Jung's model of typology is the basis for modern type tests, such as the Myers-Briggs Type Indicator (MBTI) and the Singer-Loomis Personality Profile, used in organizational settings.
The totality of all psychic phenomena that lack the quality of consciousness. (See also collective unconscious and personal unconscious.)
The unconscious . . . is the source of the instinctual forces of the psyche and of the forms or categories that regulate them, namely the archetypes.[The Structure of the Psyche," CW 8, par. 342.]
The concept of the unconscious is for me an exclusively psychological concept, and not a philosophical concept of a metaphysical nature. In my view the unconscious is a psychological borderline concept, which covers all psychic contents or processes that are not conscious, i.e., not related to the ego in any perceptible way. My justification for speaking of the existence of unconscious processes at all is derived simply and solely from experience.[Definitions," CW 6, par. 837.]
The unconscious is both vast and inexhaustible. It is not simply the unknown or the repository of conscious thoughts and emotions that have been repressed, but includes contents that may or will become conscious.
So defined, the unconscious depicts an extremely fluid state of affairs: everything of which I know, but of which I am not at the moment thinking; everything of which I was once conscious but have now forgotten; everything perceived by my senses, but not noted by my conscious mind; everything which, involuntarily and without paying attention to it, I feel, think, remember, want, and do; all the future things that are taking shape in me and will sometime come to consciousness: all this is the content of the unconscious.[On the Nature of the Psyche," CW 8, par. 382.]
The unconscious also contains "psychoid" functions that are not capable of consciousness and of which we have only indirect knowledge, such as the relationship between matter and spirit.
Whenever the unconscious becomes overactive, it comes to light in symptoms that paralyze conscious action. This is likely to happen when unconscious factors are ignored or repressed.
The demands of the unconscious then force themselves imperiously on consciousness and bring about a disastrous split which shows itself in one of two ways: either the subject no longer knows what he really wants and nothing interests him, or he wants too much at once and has too many interests, but in impossible things.[General Description of the Types," CW 6, par. 573.
In general, the compensating attitude of the unconscious works to maintain psychic equilibrium.
The unconscious processes that compensate the conscious ego contain all those elements that are necessary for the self-regulation of the psyche as a whole. On the personal level, these are the not consciously recognized personal motives which appear in dreams, or the meanings of daily situations which we have overlooked, or conclusions we have failed to draw, or affects we have not permitted, or criticisms we have spared ourselves.[The Function of the Unconscious," CW 7, par. 275.]
In terms of typology, the unconscious manifests through the opposite attitude and the less developed functions. In the extravert, the unconscious has a subjective coloring and an egocentric bias; in the introvert, it can appear as a compulsive tie to persons and things in the outside world.
Jung attributed to the unconscious a creative function, in that it presents to consciousness contents necessary for psychological health. It is not, however, superior to consciousness; its messages (in dreams, impulses, etc.) must always be mediated by the ego.
The unconscious is useless without the human mind. It always seeks its collective purposes and never your individual destiny. [C.G. Jung Letters, vol. 1, p. 283.]
Consciousness should defend its reason and protect itself, and the chaotic life of the unconscious should be given the chance of having its way too--as much of it as we can stand. This means open conflict and open collaboration at once. That, evidently, is the way human life should be. It is the old game of hammer and anvil: between them the patient iron is forged into an indestructible whole, an "individual."[Conscious, Unconscious, and Individuation," CW 9i, par. 522.]
A state of psychic functioning marked by lack of control over the instincts and identification with complexes.
Unconsciousness is the primal sin, evil itself, for the Logos.["Psychological Aspects of the Mother Archetype," ibid., par. 178.]
Union of opposites.
An extreme state of unconsciousness is characterized by the predominance of compulsive instinctual processes, the result of which is either uncontrolled inhibition or a lack of inhibition throughout. The happenings within the psyche are then contradictory and proceed in terms of alternating, non-logical antitheses. In such a case the level of consciousness is essentially that of a dream-state. A high degree of consciousness, on the other hand, is characterized by a heightened awareness, a preponderance of will, directed, rational behaviour, and an almost total absence of instinctual determinants. The unconscious is then found to be at a definitely animal level. The first state is lacking in intellectual and ethical achievement, the second lacks naturalness.["Psychological Factors in Human Behaviour," CW 8, par. 249.]
The greatest danger about unconsciousness is proneness to suggestion. The effect of suggestion is due to the release of an unconscious dynamic, and the more unconscious this is, the more effective it will be. Hence the ever-widening split between conscious and unconscious increases the danger of psychic infection and mass psychosis.[The Structure and Dynamics of the Self," CW 9ii, par. 390.]
A state in which consciousness and the unconscious work together in harmony. (See also self.)
Although "wholeness" seems at first sight to be nothing but an abstract idea (like anima and animus), it is nevertheless empirical in so far as it is anticipated by the psyche in the form of spontaneous or autonomous symbols. These are the quaternity or mandala symbols, which occur not only in the dreams of modern people who have never heard of them, but are widely disseminated in the historical records of many peoples and many epochs. Their significance as symbols of unity and totality is amply confirmed by history as well as by empirical psychology.[The Self," ibid., par. 59.]
In terms of individuation, where the goal is a vital connection with the self, Jung contrasted wholeness with the conflicting desire to become perfect.
The realization of the self, which would logically follow from a recognition of its supremacy, leads to a fundamental conflict, to a real suspension between opposites (reminiscent of the crucified Christ hanging between two thieves), and to an approximate state of wholeness that lacks perfection. . . . The individual may strive after perfection . . . but must suffer from the opposite of his intentions for the sake of his completeness.["Christ, A Symbol of the Self," ibid., par. 123.]
The amount of psychic energy or libido at the disposal of consciousness, implying some control over instinct.
The will is a psychological phenomenon that owes its existence to culture and moral education, but is largely lacking in the primitive mentality.[Definitions," CW 6, par. 844.]
Wise old man.
An archetypal image of meaning and wisdom. In Jung's terminology, the wise old man is a personification of the masculine spirit. In a man's psychology, the anima is related to the wise old man as daughter to father. In a woman, the wise old man is an aspect of the animus. The feminine equivalent in both men and women is the Great Mother.
The figure of the wise old man can appear so plastically, not only in dreams but also in visionary meditation (or what we call "active imagination"), that . . . it takes over the role of a guru. The wise old man appears in dreams in the guise of a magician, doctor, priest, teacher, professor, grandfather, or any person possessing authority.["The Phenomenology of the Spirit in Fairytales," CW 9i, par. 398.]
Word Association Experiment.
A test devised by Jung to show the reality and autonomy of unconscious complexes.
Our conscious intentions and actions are often frustrated by unconscious processes whose very existence is a continual surprise to us. We make slips of the tongue and slips in writing and unconsciously do things that betray our most closely guarded secrets-which are sometimes unknown even to ourselves. . . . These phenomena can . . . be demonstrated experimentally by the association tests, which are very useful for finding out things that people cannot or will not speak about.[The Structure of the Psyche," CW 8, par. 296.]
The Word Association Experiment consists of a list of one hundred words, to which one is asked to give an immediate association. The person conducting the experiment measures the delay in response with a stop watch. This is repeated a second time, noting any different responses. Finally the subject is asked for comments on those words to which there were a longer-than-average response time, a merely mechanical response, or a different association on the second run-through; all these are marked by the questioner as "complex indicators" and then discussed with the subject.
The result is a "map" of the personal complexes, valuable both for self-understanding and in recognizing disruptive factors that commonly bedevil relationships.
What happens in the association test also happens in every discussion between two people. . . . The discussion loses its objective character and its real purpose, since the constellated complexes frustrate the intentions of the speakers and may even put answers into their mouths which they can no longer remember afterwards.[A Review of the Complex Theory," ibid., par. 199.]
An archetypal dynamic that may be constellated in an analytic relationship.
This term derives from the legend of Asclepius, a Greek doctor who in recognition of his own wounds established a sanctuary at Epidaurus where others could be healed of theirs.
Those seeking to be cured went through a process called incubation. First they had a cleansing bath, thought to have a purifying effect on the soul as well as the body. Uncontaminated by the body, the soul was free to commune with the gods. After preliminary sacrificial offerings, the incubants lay on a couch and went to sleep. If they were lucky, they had a healing dream; if they were luckier, a snake came in the night and bit them.
The wounded healer archetype can be schematized by a variation of the diagram used by Jung to illustrate the lines of communication in a relationship.[See "The Psychology of the Transference," The Practice of Psychother-apy, CW 16, par. 422.
The drawing shows six double-headed arrows, indicating that communication can move in either direction-twelve ways in which information can pass between analyst and analysand.
According to this paradigm, the analyst's wounds, although presumed to be relatively conscious after a lengthy personal analysis, live a shadowy existence. They can always be reconstellated in particular situations, and especially when working with someone whose wounds are similar. (They are the basis for countertransference reactions in analysis.)
Meanwhile, the wounded analysand's inner healer is in the shadow but potentially available. The analysand's wounds activate those of the analyst. The analyst reacts, identifies what is happening and in one way or another, consciously or unconsciously, passes this awareness back to the analysand.
In this model, the unconscious relationship between analyst and analysand is quite as important, in terms of the healing process, as what is consciously communicated. There are two other significant implications:
1) Healing can take place only if the analyst has an ongoing relationship with the unconscious. Otherwise, he or she may identify with the healer archetype, a common form of inflation.
2) Depth psychology is a dangerous profession, since the analyst is forever prone to being infected by the other's wounds-or having his or her wounds reopened.
No analysis is capable of banishing all unconsciousness for ever. The analyst must go on learning endlessly, and never forget that each new case brings new problems to light and thus gives rise to unconscious assumptions that have never before been constellated. We could say, without too much exaggeration, that a good half of every treatment that probes at all deeply consists in the doctor's examining himself, for only what he can put right in himself can he hope to put right in the patient. It is no loss, either, if he feels that the patient is hitting him, or even scoring off him: it is his own hurt that gives the measure of his power to heal. This, and nothing else, is the meaning of the Greek myth of the wounded physician. ["Fundamental Questions of Psychotherapy," ibid. para. 239.]
The Collected Works of C.G. Jung
. 20 vols. Bollingen Series XX, translated by R.F.C. Hull, edited
by H. Read, M. Fordham, G. Adler, and Wm. McGuire. Princeton University Press,
The names of the individual volumes are as follows:
1. Psychiatric Studies
2. Experimental Researches
3. The Psychogenesis of Mental Disease
4. Freud and Psychoanalysis
5. Symbols of Transformation
6. Psychological Types
7. Two Essays on Analytical Psychology
8. The Structure and Dynamics of the Psyche
9i. The Archetypes and the Collective Unconscious
9ii. Aion: Researches into the Phenomenology of the Self
10. Civilization in Transition
11. Psychology and Religion: West and East
12. Psychology and Alchemy
13. Alchemical Studies
14. Mysterium Coniunctionis
15. The Spirit in Man, Art, and Literature
16. The Practice of Psychotherapy
17. The Development of Personality
18. The Symbolic Life: Miscellaneous Writings
19. General Bibliography of Jung's Writings
20. General Index
C.G. Jung Letters
. Bollingen Series XCV. 2 vols. Ed. Gerhard Adler and Aniela
Jaffé.Trans.R.F.C.Hull. Princeton University Press, Prince-ton, 1973.
Memories, Dreams, Reflections
. Ed. Aniela Jaffé. Pantheon Books, New York, 1961.
The Freud/Jung Letters
. Bollingen Series XCIV. Ed. William McGuire. Trans. Ralph Manheim and
R.F.C. Hull. Princeton University Press, Princeton, 1974.
Nietzsche's Zarathustra: Notes of the Seminar Given in 1934-1939
. Bollingen Series XCIX. 2 vols.
Ed. James L. Jarrett. Princeton Univer-sity Press, 1988.