An Outline of Analytical Psychology Essay Example

An Outline of Analytical Psychology Essay Example An Outline of Analytical Psychology Essay An Outline of Analytical Psychology Essay Essay Topic: Analytical Analytic Psychology is the school of deepness psychological science based on the finds and constructs of Carl Gustav Jung. Jung gave the broadest and most comprehensive position of the human mind yet available. His Hagiographas include a fully-developed theory of the construction and kineticss of the mind in both its conscious and unconscious facets. a elaborate theory of personality types and. most of import. a full description of the universal. aboriginal images deducing from the deepest beds of the unconscious mind. These aboriginal images are called originals of the corporate unconscious. The latter find has enabled Jung to depict striking analogues between the unconscious images produced by persons in dream and vision and the cosmopolitan motives found in the faiths and mythologies of all ages. The construct of the corporate unconscious gives analytical psychological science an added dimension in comparing with other schools of psychotherapeutics. It takes the theory and pattern of psychotherapeutics out of the sole kingdom of abnormal psychology and relates it to the whole history of the development of the human mind in all its cultural manifestations. The pattern of analytical psychological science therefore becomes non merely a therapy for neuroticism but besides a technique for psychological development applicable to normal and superior persons. An abstract. theoretical presentation is foreign to Jung who ever strove to prosecute the response of the whole adult male. non merely the mind. This presentation should therefore be recognized as no more than a planar study of a 3-dimensional world. Libido: The psychic energy that directs and motivates the personality is called libido. Interest. attending and thrust are all looks of libido. The libido invested in a given point is indicated by how extremely it is valued. Libido can be transformed or displaced but non destroyed. If the libido attached to one object disappears. it reappears elsewhere. Libido is the dynamism of the life procedure manifested in the psychic domain. The theory of libido is closely connected with the jurisprudence of antonyms. The procedures of the mind depend on a tenseness and interplay between opposite poles. If one side of a brace of antonyms becomes overly predominant in the personality. it is likely to turn into its reverse. This is called enantiodromia. A nonreversible witting attitude constellates its antonym in the unconscious. See Jung’s try On Psychic Energy ( 1 ) . Psychological Types: Analytical psychological science distinguishes several psychological types. These refer to innate differences in disposition which cause persons to comprehend and respond to life in different manners. There are two attitude types. the extrovert and the introvert. The extrovert is characterized by an innate inclination for the libido to flux outwards. linking the person with the external universe. The extrovert of course and spontaneously gives greatest involvement and value to the object – people. things. external achievements. etc. He or she will be most comfy and successful when working in the external universe and human relationships. and will be ungratified and ailment at easiness when entirely without recreation. Having small relation to the interior universe of subjectiveness. the extrovert will eschew it and be given to deprecate subjective concerns as morbid or selfish. The introvert is characterized by a inclination for the libido to flux inwards linking him or her with the subjective. interior universe of idea. phantasies and feelings. Greatest involvement and value is given to the topic – the interior reactions and images. The introvert will work most satisfactorily when free from force per unit area to accommodate to external fortunes. He or she prefers their ain company and is reserved or uncomfortable in big groups. Both introvert and extrovert have the defects of their strengths and each tends to underestimate the other. To the extrovert. the introvert appears egoistic and withholding of himself. To the introvert. the extrovert appears shallow. timeserving and hypocritical. Every person possesses both inclinations. but one is normally more developed than the other. As a brace of antonyms they follow the jurisprudence of antonyms. Therefore. an inordinate. nonreversible accent on one attitude is likely to take to the outgrowth of its antonym. The antonym. nevertheless. because it is undeveloped and uniform. will look in a negative. petroleum and unadapted signifier. Thus the utmost extrovert will go a victim of negative inferior invagination in the signifier of depressions. The utmost introvert is likely to hold episodes of compulsive extroversion which are petroleum. ineffective and unadapted to outer world. In add-on to attitude types. we besides distinguish four map types. The four basic psychological maps are believing. feeling. esthesis and intuition. Thinking is the rational capacity to construction and synthesise distinct informations by agencies of conceptual generalisations. Feeling is the map which determines value. It is the map that values and promotes human relationships. Sensation is that map which perceives and adapts to external world via the senses. Intuition is defined as perceptual experience via the unconscious. that is. the perceptual experience of representations or decisions whose beginning is vague. These four maps arrange themselves into two braces of antonyms: thought – feeling and esthesis – intuition. Although every person has all four maps potentially at their disposal. in actuality one map is normally more to the full developed than the others. This is called the superior map. The one least developed is the 1 that is most crude and unconscious – the inferior map. Often a 2nd map will hold achieved considerable development which approaches that of the superior map. This is an subsidiary map. Since any one of the four maps may be superior. we have the possibility of four map types: the thought type. experiencing type. esthesis type. and intuitive type. The thought type is found more frequently in work forces than in adult females. The believing type’s mental life is concerned mostly with the creative activity of rational expression and the adjustment of all life experience into these signifiers. To the grade that the person is identified with the thought map and unconscious of the other maps. the thought will be given to be bossy and restrict the full experience of life. Since feeling will be the inferior map. its values will endure the most neglect. Human relationships will be rapidly sacrificed if they interfere with the opinion expression. The feeling type is found more frequently in adult females than in work forces. The development and nutriment of personal relationships is the major purpose. A sensitiveness to human demands and a willingness to run into them is its outstanding characteristic. It finds its greatest satisfaction in resonance with others. In its extreme. this map type can be obnoxious in its inordinate accent on personal affairs. Since thought is the inferior map. its capacity for abstract. impersonal judgements will be neglected or denied. Thinking will be accepted merely so long as it plays a subservient function to the involvements of experiencing values. The esthesis type is characterized by the first-class version to simple. prosaic world. He or she is content to associate to life on its most simple footings without nuance. contemplation or imaginativeness. The esthesis type appears stable and crude but may miss originative flicker. Vision and imaginativeness. which could extenuate this earthbound province. are merchandises of intuition. which is the inferior map of this type. The esthesis type. in fact. will frequently deprecate intuitive looks as unrealistic phantasies and therefore be deprived of severely needed leaven at times of mental weightiness. The intuitive type is motivated chiefly be a steady watercourse of new visions and possibilities. derived from active intuition. The new. the unusual and the different are a changeless enticement. He or she frequently perceives vague connexions between things which seem separate and unrelated. The intuitive head plants in speedy leaps. which is sometimes hard for others to follow. When asked to continue more easy. he or she is disposed to go impatient. possibly sing hearers slow in doing connexions. This type’s failing lies in its inferior esthesis map. The relationship to world may be hapless. The difficult work required to convey a possibility into actuality or to do an intuitive flash by and large accepted seems excessively burdensome. He or she may stay misunderstood with penetrations. which if they are to bear fruit. must be patiently developed by others. The map types are rarely every bit definite as would look by these descriptions. Normally the development of an subsidiary map will soften and modify the crisp features here described. In add-on. we have a farther complication. Harmonizing to the attitude type. each of the map types may hold either an introspective or an extrovert orientation. Ideally. all four maps should be available to the person in order to hold a complete response to life experience. It is one of the ends of Jungian psychotherapeutics to convey in to consciousness and to help the development of the inferior undeveloped maps in order to near psychic integrity. Many struggles in human relationships and differences can be understood through the theory of psychological types. For case. Jung has explained the difference between the psychological theories of Freud and Adler on this footing. Freud’s theory is concerned chiefly with the individual’s need for and love of the object. Thus it is an extrovert theory. Adler’s theory is based on the individual’s demand to keep his ain self-pride. prestigiousness and power. Adler emphasizes the inner. subjective demand ; hence his is an introspective theory. Differences in type can underlie troubles in interpersonal relationships. Marital struggles are frequently related to differences in psychological type. Knowledge of one’s ain type and of the fact that other every bit valid types exist can frequently assist to relativise one’s ain personal reactions and can take to more witting and fruitful human relationships. ( 2 ) Structure of the Psyche: The mind can be divided into witting and unconscious facets. The self-importance is the centre of witting and the starting point for all empirical psychological science. It is the place of single individuality. and all contents which are witting. must be connected with it. The unconscious includes all psychic elements which are outside witting consciousness and hence are non connected with the self-importance. Contentss of the unconscious are foremost encountered as composites. A composite is an emotionally charged unconscious psychic entity made up of a figure of associated thoughts and images clustered around a cardinal nucleus. On probe. this nucleus is found to be an archetypical image ( see below ) . One recognizes that a composite has been struck by the outgrowth of an affect which upsets psychic balance and upset the customary map of the self-importance. The self-importance stands between the interior universe and the outer universe. and its undertaking is to accommodate to both. By its extrovert orientation. it relates itself to external world. By invagination. it perceives and adapts to inner. subjective world. The demand for external version leads to the building of a psychic construction which mediates between the self-importance and the external universe of society. This mediating construction is called the character. the Latin word for the ancient actor’s mask. It is the partly calculated public face an single assumes towards others. The character is composed of assorted elements. some based on the individual’s personal leanings and others derived from the society’s outlooks and the early preparation of parents and instructors. The character is a interceding via media between individualism and the outlooks of others. It is the function one plays in society. It is besides a protective covering that shields from public position what is personal. confidant and vulnerable. The characteristic symbol for the character is the apparels we wear. Dreams affecting losing or inappropriate apparels refer to a character job. Ideally a character should be appropriate. good fitting and flexible. It is particularly of import that the single realize that he is non indistinguishable with his character. The character sometimes lends one a prestigiousness and authorization belonging to the collective group which is non decently used for personal terminals. To place with the character can do rising prices and disaffection from world. Other persona upsets include a deficiency of character which leaves the single sensitive and exposed to every societal touch. and a excessively stiff. defensive character which is a barrier to realistic version. For farther treatment of the character. see ( 3 ) . Merely as the character stands between the self-importance and the outer universe. so another psychic entity stands between the self-importance and the interior universe of unconscious. This entity is called the shadow. The shadow is a complex of personal features and potencies of which the person is incognizant. Normally the shadow. as indicated by the word. contains inferior features and failings which the ego’s self-pride will non allow it to acknowledge. The shadow may be personified in dreams by such figures as felons. rummies and derelicts. Technically it must be of the same sex as the dreamer. As with all unconscious contents. the shadow is foremost experienced in projection. This means that an unconscious quality of one’s ain is first recognized and reacted to when it is discovered in an outer object. So long as the shadow is projected. the person can detest and reprobate freely the failing and evil seen in others while keeping a sense of righteousness. Discovery of the shadow as a personal content may. if it is sudden. cause impermanent confusion and depression. This will be most likely if the ego’s old attitude has bee particularly inflated. The shadow is the first bed of the unconscious to be encountered in psychological analysis. It is non ever a negative content. In many instances unconscious positive potencies of the personality reside in the shadow. In such instances we speak of a positive shadow. Furthermore. the evil and unsafe facet of the shadow is frequently due more to its fortunes than to its kernel. Just as animate beings which have become barbarous by famishment and barbarous intervention can be changed into loyal comrades by loving attention. so the shadow loses much of its negative facet when given witting credence and attending. The job of the shadow and its projection applies to collective psychological science every bit good. The persecution of the Jews by the Nazis is a terrorizing illustration of the extent to which a corporate shadow projection can travel. The same psychological mechanism operates in favoritism against other minority groups. For more on the shadow. see ( 4 ) . The first bed of the unconscious. the shadow. is besides called by Jung the personal unconscious. as distinguished from the corporate unconscious. The personal unconscious or shadow contains personal contents belonging to the person himself which can and decently should be made witting and integrated into the witting personality and self-importance. The corporate unconscious. on the other manus. is composed of transpersonal. cosmopolitan contents which can non be assimilated by the self-importance. Between these two beds of the unconscious. the personal and the collective. is another entity with. so to talk. one pes on each side. This is the anima in a adult male and the animosity in a adult female. The anima is an independent psychic content in the male personality which can be described as an interior adult female. She is the psychic representation of the contrasexual elements in adult male and is depicted in symbolic imagination by figures of adult females runing from prostitute and seductress to divine wisdom and religious usher. She is the personification of the feminine rule in adult male. the rule of Eros. refering to love and relatedness. The projection of the anima is responsible for the phenomenon of a man’s falling in love. Too much designation of the self-importance with the anima causes the adult male to externally manifest feminine qualities. Anima tempers or provinces of anima ownership can be recognized by their characteristic characteristics of bitterness and emotional backdown. Such a status renders a adult male psychically paralytic and impotent. It is most likely to happen in relation to a adult female with whom he is emotionally and sexually involved. With full psychological development. the anima leads the adult male to the full significance of human relationship and provides him an entryway to the deeper beds of the mind. the corporate unconscious. The animosity is the corresponding representative of the masculine contrasexual elements in the psychological science of adult females. It can be expressed in symbolic imagination by a battalion of male figures from scaring. aggressive work forces endangering colza to divining bringers of visible radiation. It is the personification of the masculine rule in adult females. the rule of Logos. which is the capacity for reason and consciousness. A woman’s falling in love is similarly due to the projection of the animosity. Subjective designation of the self-importance with the animosity causes the adult female to lose contact with her feminine nature and to take on more masculine qualities. The animus-possessed adult female is more interested in power than in relatedness. As with the man’s anima. the animosity is most frequently activated in relation to an emotionally important adult male. particularly a adult male with whom she is sexually involved. Indeed. the anima and animosity have a pronounced affinity for each other. The slightest grounds of one is likely to arouse the other in the spouse. With adulthood and upper limit development. the animosity can go a valuable psychic entity enabling the adult female to map with nonsubjective reason and. likewise to the anima in a adult male. opens to her the corporate unconscious. Further treatment of anima and animosity is in ( 5 ) and ( 6 ) . The corporate unconscious. more late termed nonsubjective mind. is the deepest bed of the unconscious which is normally unaccessible to witting consciousness. Its nature is cosmopolitan. suprapersonal and non-individual. Its manifestations are experienced as something foreigner to the self-importance. numinous or Godhead. The contents of the corporate unconscious are called originals and their peculiar symbolic manifestations. archetypical images. The construct of the original has a close relation to the construct of inherent aptitude. An inherent aptitude is a form of behaviour which is congenital and characteristic for a certain species. Instincts are discovered by detecting the behaviour forms of single beings. The inherent aptitudes are the unknown motivation dynamisms that determine an animal’s behaviour on the biological degree. An original is to the mind what an inherent aptitude is to the organic structure. The being of originals is inferred by the same procedure as that by which we infer the being of inherent aptitudes. Merely as inherent aptitudes common to a species are postulated by detecting the uniformities in biological behaviour. so archetypes are inferred by detecting the uniformities in psychic phenomena. Merely as inherent aptitudes are unknown actuating dynamisms of biological behaviour. originals are unknown actuating dynamisms of the mind. Originals are the psychic inherent aptitudes of the human species. Although biological inherent aptitudes and psychic originals have a really close connexion. precisely what this connexion is we do non cognize any more than we understand merely how the head and organic structure are connected. Originals are perceived and experienced subjectively through certain cosmopolitan. typical. repeating fabulous motives and images. These archetypical images. symbolically elaborated in assorted ways. are the basic contents of faiths. mythologies. fables and fairy narratives of all ages. Such images besides emerge from the corporate unconscious of persons through dreams and visions in instances of deep psychological analysis. profound subjective experience or major mental upset. The experience of meeting an archetypical image has a strong emotional impact which conveys a sense of Godhead or suprapersonal power exceeding the single self-importance. Such an experience frequently transforms the person and radically alters their mentality on life. Archetypal images are so assorted and legion that they defy comprehensive listing. For our intents. we shall depict four wide classs of archetypical imagination. I. The Archetype of the Great Mother. the personification of the feminine rule. represents the fertile womb out of which all life comes and the darkness of the grave to which it returns. Its cardinal properties are the capacity to nurture and to devour. It corresponds to fuss nature in the aboriginal swamp – life being invariably spawned and invariably devoured. If the great female parent nourishes us. she is good ; if she threatens to devour us. she is bad. In psychological footings. the great female parent corresponds to the unconscious which can nurture and back up the self-importance or can get down it up in psychosis or self-destruction. The positive. originative facets of the great female parent are represented by chest and uterus. The negative. destructive facets appear as the devouring oral cavity or the vagina dentata. In more abstract symbolism. anything hollow. concave or incorporating pertains to the great female parent. Therefore. organic structures of H2O. the Earth itself. caves. homes. vass of all sorts are feminine. So besides is the box. the casket and the belly of the monster which swallows up its victims. See Neumann ( 7 ) . II. The Archetype of the Spiritual Father. As the great female parent pertains to nature. affair and Earth. the great male parent original pertains to the ream of visible radiation and spirit. It is the personification of the masculine rule of consciousness symbolized by the upper solar part of Eden. From this part comes the air current. pneuma. nous. ruach. which has ever been the symbol of spirit as opposed to count. Sun and rain likewise represent the masculine rule as fertilizing forces which impregnate the receptive Earth. Images of piercing and incursion such as Phallus. knife. lance. pointer and ray all pertain to the religious male parent. Feathers. birds. aeroplanes and all that refers to winging or height are portion of this composite of symbols which emphasizes the upper heavenly realms. In add-on. all imagination affecting visible radiation or light pertain to the masculine rule as opposed to the dark earthiness of the great female parent. Light of the visage. Crowns. aura and dazing glare of all sorts are facets of masculine solar symbolism. The image of the wise old adult male as justice. priest. physician or senior is a human personification of this same original. The positive facet of the religious male parent rule conveys jurisprudence. order. subject. reason. apprehension and inspiration. Its negative facet is that it may take to disaffection from concrete world doing rising prices. a province of religious hubris or given that generates grandiose ideas of transcendency and consequences in the destiny of Icarus or Phaeton. III. The Archetype of Transformation pertains to a psychic procedure of growing. alteration and passage. It can show itself in many different images with the same implicit in nucleus of significance. Parlous journeys to unknown finishs. geographic expedition of dark topographic points. purposeful descent to the underworld or under the sea or into the abdomen of a monster to happen a concealed hoarded wealth are looks of this original. The subject of decease and metempsychosis every bit good as the symbolism of induction rites in all of their assorted signifiers ; the crossing of rivers or Waterss or chasms and the mounting of mountains ; the subject of salvation. redemption or recovery of what has been lost or degraded. wherever it appears in fabulous or unconscious symbolism – all of these are looks of the original of transmutation. The subject of the birth of the hero or wonder-child besides belongs to this original. This image expresses the outgrowth of a new. dynamic content in the personality boding decisive alteration and expansion of consciousness. ( 8 ) A rich and complex illustration of this original is provided by the symbolism of mediaeval chemistry. In chemistry. the psychic transmutation procedure was projected into affair. The end of the alchemists was to transform base affair into gold or some other supremely valuable object. The imagination of alchemy derives from the corporate unconscious and belongs decently to the psychological procedure of transmutation. ( 9 ) IV. The Central Archetype. The Self. expresses psychic integrity or entirety. The Self is defined by Jung as both the centre and perimeter of the mind. It incorporates within its self-contradictory integrity all the antonyms embodied in the masculine and feminine originals. Since it is a boundary line construct mentioning to an entity which transcends and encompasses the single self-importance. we can merely touch to it and non embrace it by a definition. As the cardinal original is emerging. it frequently appears as a procedure of focus oning or as a procedure affecting the brotherhood of antonyms. Alchemic symbolism gives us legion illustrations of the cardinal original as a brotherhood of antonyms. For illustration. the philosopher’s rock. one of the ends of the alchemical procedure. was depicted as ensuing from the matrimony of the ruddy male monarch and the white queen. or from the brotherhood of the Sun and Moon. or fire and H2O. The merchandise of such a brotherhood is a self-contradictory image frequently described as hermaphroditic. Other images which are used to show the brotherhood of antonyms are the rapprochement of opposing partizan cabals and the rapprochement of good and evil. God and Satan. The emerging cardinal original gives rise to images of the mandala. The term mandala is used to depict the representations of the Self. the original of entirety. The typical mandala in its simplest signifier is a quadrated circle uniting the elements of a circle with a centre plus a square. a cross or some other look of fourfoldness. Mandalas are found everyplace in all times and topographic points. They seem to stand for a basic unifying and incorporating rule which lies at the really root of the mind. Mandalas can be found in the cultural merchandises of all races. A to the full developed mandala normally emerges in an individual’s dreams merely after a long procedure of psychological development. It is so experienced as a release from an otherwise unreconcilable struggle and may convey a numinous consciousness of life as something finally harmonious and meaningful in malice of its evident contradictions. ( 10. 11 ) Psychological Development is the progressive outgrowth and distinction of the self-importance or consciousness from the original province of unconsciousness. It is a procedure which. ideally. continues throughout the life-time of the person. In contradistinction to physical development. there is no clip at which one can state that full psychic development has been achieved. Although we may separate assorted phases of development for descriptive intents. really one phase merges into another in a individual fluid continuum. In the early stage. the self-importance has really small liberty. It is mostly in a province of designation with the nonsubjective mind within and the external universe without. It lives in the universe of originals and makes no clear differentiation between inner and outer objects. This crude province of self-importance development is called. after L? vy-Bruhl. engagement mystique. and is shared by both the primitive and the kid. It is a province of charming engagement and reading between the self-importance and its milieus. What is ego and what is non-ego are non distinguished. Inner universe and outer universe are experienced as a individual entirety. This crude province of engagement mystique is besides apparent in the phenomena of rabble psychological science in which single consciousness and duty are temporarily eclipsed by designation with a corporate dynamism. Jung made no attempt to show a systematic theory of psychological development. However. some of his followings. particularly Neumann ( 12 ) . have attempted to make full in this spread. Following Neumann. the phases of psychological development can be described as follows. The first or original province is called the uroboric phase. derived from uroborus. the round image of the tail-eating snake. It refers to the original entirety and self-containment which is anterior to the birth of consciousness. The self-importance exists merely as a latent potency in a province of primary individuality with the Self or nonsubjective mind. This province is presumed to refer during the antenatal period and early babyhood. The passage between this province and the 2nd phase of development corresponds to the creative activity of the universe for the single mind. Thus universe creative activity myths refer to this first decisive event in psychic development – the birth of the self-importance out of the unconscious. The basic subject of all creative activity myths is separation. Out of uniform integrity one component is discriminated from another. It may be expressed as the creative activity of light – the separation of visible radiation from darkness. or as the separation of the universe parents – the differentiation between masculine and feminine. or the outgrowth of order out of pandemonium. In each instance the significance is the same. viz. . the birth of consciousness. the capacity to know apart between antonyms. The 2nd phase of psychological development is called the matriarchal stage. Although get downing consciousness has appeared. it is every bit yet merely dim and fitful. The nascent self-importance is still mostly inactive and dependent on its uroboric matrix which now takes on the facet of the great female parent. Masculine and feminine elements are non yet clearly differentiated so that the great female parent will still be undifferentiated as to sex. To this phase belongs the image of the phallic female parent integrating both masculine and feminine constituents. Here. the opinion psychic entity is the great female parent. The prevailing concern will be to seek her nutriment and support and to avoid her destructive. devouring facet. The male parent original or masculine rule has non yet emerged into separate being. Mother is still all. The self-importance has achieved merely a unstable separation and is still dependent on the unconscious. which is personified as the great female parent. The matriarchal stage is represented mythologically by the imagination of the antediluvian Near Eastern female parent faiths. for illustration. the Cybele-Attis myth. Attis. the son-lover of Cybele. was unfaithful to her. In a craze of sorrow. reflecting his dependent bondage. he was castrated and killed. The matriarchal stage corresponds to the Oedipal stage as described by Freud. However. analytical psychologists interpret incest symbolically instead than literally as was done by Freud. The matriarchal stage is the stage of original incest. symbolically talking. anterior to the outgrowth of the incest tabu. In the life of the person. this stage corresponds approximately with the early old ages of childhood. The 3rd phase is called the patriarchal stage. The passage is characterized by peculiar subjects. images and actions. In an effort to interrupt free from the matriarchal stage. the feminine with all it