I
propose to start by describing the broad structures of the Jungian
model of the self. However I will add as an addendum detailed
description of the interrelationship between components and the
psychic energy that activates and constellates them throughout the
analytical process. This represents my interpretation of Jungian
structure and its relation to the transpersonal map. The views
expressed are a reflection, fusion and integration of my own
interpretation of Jung`s psychotherapy. I recognise that he is a
person of his time, a particular political and social outlook . In
many ways he makes the subject and gender in terms of binary
oppositions.
Jung's analytical
Psychology involves both a structure and a dynamic of the Psyche. By
Psyche Jung means the whole of our being both conscious and
unconscious. It is innately purposeful or teleological, seeking,
growth, wholeness and equilibrium. It is distinguishable from the
concept of the Self, which stands for the goal towards which the
Psyche is oriented.
The Psyche is
divided into the conscious and the unconscious and the latter serves
to compensate the conscious attitude. Whenever the conscious attitude
is too one sided, the unconscious manifests itself autonomously to
rectify the imbalance. It does this through powerfully charged dreams
or or images. It can also do this through the creation of pathologies
or disease.
Frequently an
unconscious component can externalise itself and appear from
without. This is called a projection. This involves a powerful
emotional response to a person or situation. It may involve falling
in love or disliking someone intensely. Such powerful emotional
responses may indicate that an unconscious content is seeking to
break or burst through into consciousness, but it can only appear as
externalised or projected onto the other person or situation. It is
not the other person or situation we love or hate but part of
ourselves projected onto to him or indeed the situation
Locating the
direction of psychic energy is a key part of the analysts task and as
an aid to such an analysis. To this end Jung developed a series of
psychological types to divide this energy into two basic
attitudes-extrovert and introvert which is present in everyone in
varying degrees. An extroverts attitude is attitude is motivated from
the outside and is directed by external , objective factors and
relationships.
Using Sigmund Freud
as a prime example I observe see that his psychic energy flowed
outwards towards the world. In the case of Jung we see attitude
motivated from within and directed by inner subjective factors. In
other words withdrawing energy from the world This can clearly be
seen in the philosophical attitudes and conflicts between Freud and
Jung. It shows that the extrovert and the introvert fail to
understand one another and disrespect one another. A similar
observation could be seen in the tensions and contrast between Hegel
and Kierkegaard. Extroversion and introversion are mutually exclusive
If one forms the habitual conscious attitude the other one becomes
unconscious and acts in a compensatory manner. If the conscious
attitude becomes too fixed, its unconscious attitude will break
through as “the return of the repressed”. Jung classification
has become so influential that the terms “ are now part of everyday
speech extrovert” and “introvert” and we commonly use them to
describe recognizable forms of social behaviour.
Beside these two
attitudes, Jung introduces four functional types, these are a four
part structure or quaternity which resembles the mandala. Jung argues
that nature has four seasons and four compass points and just like
ancient Greek medicine that divided human nature into the four
“humours” of choleric, melancholic,sanguine and phlegmatic there
were the four qualities of hot,cold, dry and moist that were in turn
linked into the four elements of fire, Earth, air and water/ Jung
realised that such quaternities could be used to describe the
character and structure of the psyche. From this Jung posits four
functions of the psyche grouped into two parts of opposites.
Intuition which
tells us where a feeling comes from or is going to was opposed by
sensation which tells us that something exists.. Thinking which tells
us what something is is opposed by feeling and tells if something is
good or bad.. Thinking and feelings are called “rational” by
Jung and he calls sensation and intuition irrational because neither
evaluates but instead depends upon an act of perception. An
individuals innate conscious will be towards one of these four. If
one of these four types is superior or most differentiated it means
that by the process of compensation that its opposite will be
unconscious. This is known as the undifferentiated function. The
leftover other two are partially conscious or auxiliary functions
which may serve or assist the superior function.
The return of the
repressed may for example cause the overdeveloped thinking type to
experience unbalanced moods and upsets. A feeling type boy could be
forced to develop characteristics by a thinking type father, creating
a crisis sf unhappiness in later life. Repressed feeling returns as
hysteria. Repressed sensation manifests in phobias, compulsions and
obsessions. Consequently mental and physical heath depends upon the
development of the neglected functions and an awareness of the four
types at work in oneself to achieve a rounded personality. The
transpersonal map seems to be a good representation of the larger
structures of the psyche. My main problem with it is that fails to
describe the interaction, effect and dialectical process of both the
archetypes in reflection of one another and in the way that it needs
far more detail to explain the process of constellation and process.
A
human being would certainly not grow to be seventy or eighty years
old if this longevity had no meaning for the species.The afternoon of
human life must also have a significance of its own and cannot be
merely a pitiful appendage to life’s morning.
The
significance of the morning undoubtedly lies in the development of
the individual, our entrenchment in the outer world, the propagation
of our kind, and the care of our children.
This
is the obvious purpose of nature
But
when this purpose has been attained -and more than attained-shall the
earning of money, the extension of conquests, and the expansion of
life go steadily on beyond the bounds of all reason and sense?
Whoever
carries over into the afternoon the law of the morning, or the
natural aim, must pay for it with damage to his soul, just as surely
as a growing youth who tries to carry over his childish egoism into
adult life must pay for this mistake with social failure.
In
CW 8: The Structure and Dynamics of the Psyche
The
Stages of Life
Page 75
Addendum
Additional
information on structure and dynamics of the Psyche
Jung combines these
two attitudes with the four functions and creates eight psychological
types. By locating the persons type we are enabled to see the clients
world-view and value system. These types describe personality and
relationship patterns or career choices.
Extrovert thinkers
direct themselves and others according to fixed rules and principles.
They are interested in “reality, order and materiel facts. Darwin s
search for natural laws or Marx's creation of theoretical
formulations illustrate such types Extroverted thinking types might
be illustrated by the Philosopher Wittgenstein when he asked the
question, What is thinking? They formulate questions and seek to
understand their own being. They tend yo neglect the world and dwell
on their own ideas. Extroverted feeling types could be seen as chat
show hosts or celebrities. They are conventional and well adjusted to
their time and milleau. They are concerned with personal and social
success. They are prone to create and end relationships quickly. ,
yet also can be sentimental and moody surprisingly. A prime example
would be Rod Stewart,.
Introverted feeling
types might be someone in a withdrawn community or indeed a musician
They appear inaccessible and self sufficient. They can become
involved in poetry and music. We might think the phrase “Still
waters run deep is the impression they give. They can appear
mysterious and enigmatic like Chopin and they attract powerful
extrovert individuals for in close relationships.
The extroverted
sensation type focus on external facts, are practical hard headed and
accept the world as it is. They may be affable enjoyers of life, but
they can slip into obsessions and compulsions. They seek pleasure
through the senses or perhaps could be best illustrated by Casanova.
The introverted sensation type might be a connaisseuror
the aesthete. They feed on sense impressions and feed on their own
inner sensations. They can be aesthetic . Appear unassuming and
bemused. They often have difficulty in expressing their own vision or
creativity.
The extroverted
intuition type might be a political leader like Tony Blair.
Unconscious insight keeps them on the scent of future novelty. They
are often charismatic but their ruthless adventuring makes them unfit
for long term stability their projects or relationships often tend to
go haywire. Introverted intuition types are often poets or mystics.
They follow an inner vision are day dreamers and are often
clairvoyants seeing themselves as misunderstood geniuses struggling
wit ha unique esoteric experience. Individuals like William Blake is
a prime example and to others may appear to be a crank.
Jung argued that
different types form relationships even unconsciously relying on the
other to take care of their own inferior functions. Contrasting types
might put each other down and so complementary unions are not the
solution to individual psychic wholeness. Same type relationships can
double up on the superior function and increase the disruption and
challenge of the inferior function Jung was aware that typologies do
not express the unique structure of anyone persons structure of the
psyche. Individuals are a mixture of types which need lengthy
observation and analysis. An individual can also change types through
the course of life., however this typology is useful in describing
how an individual will respond to archetypal figures and
constellations.
The Psychological
types are part of a broader dynamic of psychic energy within the
structure of the psyche as a whole. There are four main archetypal
figures. These figures work together in pairs, one of which is
conscious and one unconscious. They are each compensated by their own
unconscious counterpart. The first pair is the ego and the shadow.
Jung remembered a dream from his own student days. In the dream of a
dark night and high winds he remembered that he had a struggle to
protect his candle from a high wind. In the dream a gigantic black
shadow followed him. Jung identified these experiences as revealing
the related archetypal figures as the Ego and the Shadow. He said
“The Ego is the fragile . Precious light of consciousness that must
be guarded and cultivated”
One of the first
step in analysis is to make the client aware of the ego-shadow
relationship. The shadow is always the same sex or sexual
orientation or sexual identity. The ego is an individuals sense of
purpose or identity. A healthy ego organises and balances the
unconscious and unconscious elements of the psyche. A weakened ego
leaves the individual in the dark and in danger of being swamped by
unconscious images. The shadow is our own dark side characterised by
our own uncivilized, primitive qualities which the ego wants to hide
from others.. Jung described the shadow as “ not wholly bad, but
primitive and unadapted. It can vitalise life, if we honestly face up
to it”
The Ego and Shadow
are personified by Dr Jekyll and Mr Hyde. This occurs because that
whilst the Ego is the centre of consciousness, it should not be
confused with self which is the final goal of the individuation
process that leads to the wholeness of the personality. The ego which
identifies with the self becomes inflated, dangerously god like. An
inflated Ego project sits own irrational Shadow onto others and
identifies them as evil. The individual patient in the early stages
of Jungian analysis who encounters the shadow faces a crisis. The
more he recognises and withdraws from the shadow projections, the
more he feels his ego. Jung stated “The less I can say `They do
this, they are wrong, they must be fought-the more I become a serious
problem to myself”. He said that the more we realize that whatever
is wrong in the world is in ourselves, the more we deal effectively
with our own shadow enabling us to contribute effectively to the real
world..
The ego is related
to what Jung calls the persona, that part of consciousness which
negotiates with the outer world on the Ego's behalf. Persona
originates from the Latin word for theatre mask. We like Eleanor
Rigby keep it in a jar by the door for wearing when we venture out.
The Persona is conditioned by Social Class, career and ethnicity.
There are often many different persons we use to suit different
situations. However we adopt a general persona based on our superior
functional type because it comes more easily to us. Psychic health
and equilibrium depend don a well adapted Persona because it makes
social interaction possible. Jung states “ the danger is in
identifying totally with the persona being nothing but the role you
play” The perfect persona can lead to a one sided, rigid and
alienated personality. Jung says 2 You are afraid of dropping the
mask and finding nothing behind it”. In Ibsen`s " Peer Gynt"
this idea is illustrated bysaying that the individual is no more
than the numerous skins of an onion.. This almost suggests the case
for the non existence of the self if it purely depends upon these
layers of masks. Neurosis arises from the “wrong answers to life
from empty success and confinement within too narrow a world view.
Neurosis disappears by developing into a more complex and varied
awareness of personality.
The unconscious side
of the persona is the soul image. Jung uses the Latin male and female
names for the soul, the animus and the anima.. The Soul Image is
always represented by the individuals opposite gender.. The Soul
Image is an archetype one which can represent the whole of the
unconscious. It is inherited, collective and ageless. However it is
modified by an individuals experience of the opposite sex, especially
the parents. Soul images appear in dreams, myths and fantasies but
are also subject to projection, giving a distorted impression of the
opposite sex.. The males soul image has appeared in many forms
throughout history but always with the compelling and fascination
nature known as Eros, as an archetype of life itself, represented in
image of earth and water,. Conventional masculinity in western
society have seen this aspect in the notion of virgin or Whore, or as
the lady the knight loves chastely or as a source of wisdom or indeed
a muse.. Jung in the context of the time claimed over identification
could lead yo homosexuality or transvestism. These are clearly a
historically sense of fixed gender and sexuality roles. They grate
with me but I clearly understand we must see Jung as an individual at
atime of a particular facticity and outlook.
The woman's soul
image takes the nature of logos9reason or the word), the search for
knowledge, truth and meaningful activity. Often represented by image
sf fire and water. This too is largely an identification with genders
attitudes of the time. According to Jung the animus is projected onto
men with whom the woman is involved. This may be a father father
figure in a young woman , a heroic man as she matures and a
comforting figure like a doctor or a holy man as she grows older
still.
Over identification
with soul image produces the soul Niger or Black Sun, the animus
dominated woman is obstinate, ruthless and domineering craving power
and is rationally opinionated. I am tempted to say here that this
once more is a product of patriarchy's view at the end of the 19th
century . I think is particularly illustrated in jJngs` sexist
comment “ sol Niger is prejudiced and as unteachable as a blind tom
Cat. I wonder here that Jung may well reflect upon his own shadow.
Jung believed that
men were polygamous in their conscious attitude, and so the anima
compensates as only one woman in the unconscious. The anima may
appear to the male as a cave, a ship,bowl, purse or as a cat amongst
other images. He argued that because women were monogamous in their
conscious attitude , the animus appears in compensatory form as a
group of men. Symbolically appearing as a tower, sword ,tree, lion ,
eagle or bull amongst many others.
The pairing of
conscious Persona and unconscious Soul Image is coloured and given
texture by the two attitudes and the four functions. The conscious
persona is based on the dominant attitude and superior function.
Hence the unconscious Soul Image counterpart will be imagined along
the lines of the opposite attitude and inferior function. So besides
an extrovert/introvert switch the following happens.. The intuitive
persona gives a soul image that is feeling. The feeling persona
gives a thinking soul image and the sensation persona an intuitive
soul image. Persona
A thinking type man,
cut off from the realm of feeling may dream of mermaids, or he may
project his unconscious, undifferentiated feeling function onto a
feeling type woman type woman with whom he falls in love . By
embracing her, he indirectly embraces his own feeling nature. But as
he becomes more aware of his own unconscious feeling through the
relationship, the anima image holds less fascination for him. His
projection will be withdrawn and he falls out of love. As an
individual goes through life we become less likely to fall in love in
a romantic way because the process of self development and our
knowledge of the structure of the psyche and its dynamic leads to
self development and knowledge and we become more integrated and
aware of our unconscious contents.
Bibliography
and Reading List
Freud,
Sigmund and Carl Gustav Jung, The
Freud-Jung Letters, the Correspondence Between Sigmund Freud and C.G.
Jung, Ed.
William McGuire. (London: Routledge and Kegan Paul, 1974) Main
Library 1 BF 175. Rather
depressing: these two great men very very mean to each other towards
the end.
Jung,
C. G., Symbols
of Transformation, an Analysis of the Prelude to a Case of
Schizophrenia, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 5: Main Library 1 s BF 175. This
is the book that broke with Freud.
Jung,
C. G., The
Practice of Psychotherapy, Essays on the Psychology of the
Transference and Other Subjects, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1954) 16: Main Library 1 BF 175. Contains
the valuable Analytical
Psychology: its Theory and Practice: a
short introduction to Jung's analytical practice.
Jung,
C. G., Psychology
and religion: West and East, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1958) 11: Main Library 1 s BF 175. contains
the brilliant lectures Psychology
and Religion East and West. A
very good introduction after Memories
dreams .
Jung,
C. G., Memories,
Dreams, Reflections ,
Ed. A. Jaffe. (London: Collins and Routledge & Kegan Paul, 1963)
Main Library 1 s BF 175
Jung, C. G., Aion,
researches into the phenomenology of the self, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1959) 9(2): Main Library 1 BF 175
Jung,
C. G., The
Structure and Dynamics of the Psyche, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1960) 8: Main Library 1 s BF 175
Jung,
C. G., Freud
and Psychoanalysis, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1961) 4: Main Library 1 BF 175
Jung,
C. G., Mysterium
Coniunctionis, an Inquiry Into the Separation and Synthesis of
Psychic Opposites in Alchemy, Ed.
Hubert Read. The
Collected Works of C. G. Jung.(London:
Routledge and Kegan Paul, 1963) 14: Main Library 1 BF 175
Jung,
C. G., Alchemical
Studies, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1967) 13: Main Library 1 BF 175
Jung,
C. G., The
archetypes and the collective unconscious, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1968) 9(1): Main Library 1 BF 175
Jung,
C. G., Psychological
Types, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1971) 6: Main Library 1 s BF 175
Jung,
C. G., Letters
(of) C.G. Jung, 1906-1950, Ed.
Gerhard Adler. (London: Routledge and Kegan Paul, 1973) 1: Main
Library 1 s BF 175. He
burned all of the best ones.
Jung,
C. G., Letters
(of) C.G. Jung, 1951-196, Ed.
Gerhard Adler in collaboration with Aniela Jaffe ;. (London:
Routledge and Kegan Paul, 1976) 21: Main Library 1 s BF 175
Jung,
C. G., The
Symbolic Life, Miscellaneous Writings, Ed.
Hubert Read. The
Collected Works of C. G. Jung. (London:
Routledge and Kegan Paul, 1977) 18: Main Library 1 s BF 175
Jung,
C. G., C.
G. Jung Speaking, Interviews and Encounters, Ed.
William McGuire and R.F.C. Hull. Picador. (London: Pan Books, 1980)
Main Library 1 s BF 175. This
is a nice book.
