Jung Archetypes And Symbols Pdf
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Collective unconscious German : kollektives Unbewusstes refers to structures of the unconscious mind which are shared among beings of the same species. It is a term coined by Carl Jung. According to Jung, the human collective unconscious is populated by instincts , as well as by archetypes : universal symbols such as The Great Mother , the Wise Old Man , the Shadow , the Tower, Water, and the Tree of Life.
He argued that the collective unconscious had profound influence on the lives of individuals, who lived out its symbols and clothed them in meaning through their experiences. The psychotherapeutic practice of analytical psychology revolves around examining the patient's relationship to the collective unconscious.
Psychiatrist and Jungian analyst Lionel Corbett argues that the contemporary terms "autonomous psyche" or "objective psyche" are more commonly used today in the practice of depth psychology rather than the traditional term of the "collective unconscious. The term "collective unconscious" first appeared in Jung's essay, "The Structure of the Unconscious". And the essential thing, psychologically, is that in dreams, fantasies, and other exceptional states of mind the most far-fetched mythological motifs and symbols can appear autochthonously at any time, often, apparently, as the result of particular influences, traditions, and excitations working on the individual, but more often without any sign of them.
These "primordial images" or "archetypes," as I have called them, belong to the basic stock of the unconscious psyche and cannot be explained as personal acquisitions. Together they make up that psychic stratum which has been called the collective unconscious.
The existence of the collective unconscious means that individual consciousness is anything but a tabula rasa and is not immune to predetermining influences. On the contrary, it is in the highest degree influenced by inherited presuppositions, quite apart from the unavoidable influences exerted upon it by the environment. The collective unconscious comprises in itself the psychic life of our ancestors right back to the earliest beginnings. It is the matrix of all conscious psychic occurrences, and hence it exerts an influence that compromises the freedom of consciousness in the highest degree, since it is continually striving to lead all conscious processes back into the old paths.
Bartholomew's Hospital in London. My thesis then, is as follows: in addition to our immediate consciousness, which is of a thoroughly personal nature and which we believe to be the only empirical psyche even if we tack on the personal unconscious as an appendix , there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals. This collective unconscious does not develop individually but is inherited.
It consists of pre-existent forms, the archetypes, which can only become conscious secondarily and which give definite form to certain psychic contents. Jung linked the collective unconscious to 'what Freud called "archaic remnants" — mental forms whose presence cannot be explained by anything in the individual's own life and which seem to be aboriginal, innate, and inherited shapes of the human mind'.
Every human being, he wrote, "however high his conscious development, is still an archaic man at the deeper levels of his psyche. As modern humans go through their process of individuation , moving out of the collective unconscious into mature selves, they establish a persona —which can be understood simply as that small portion of the collective psyche which they embody, perform, and identify with. The collective unconscious exerts overwhelming influence on the minds of individuals.
These effects of course vary widely, however, since they involve virtually every emotion and situation. At times, the collective unconscious can terrify, but it can also heal. In an early definition of the term, Jung writes: "Archetypes are typical modes of apprehension, and wherever we meet with uniform and regularly recurring modes of apprehension we are dealing with an archetype, no matter whether its mythological character is recognized or not.
These archetypes dwell in a world beyond the chronology of a human lifespan, developing on an evolutionary timescale. Regarding the animus and anima , the male principle within the woman and the female principle within the man, Jung writes:.
They evidently live and function in the deeper layers of the unconscious, especially in that phylogenetic substratum which I have called the collective unconscious.
This localization explains a good deal of their strangeness: they bring into our ephemeral consciousness an unknown psychic life belonging to a remote past.
It is the mind of our unknown ancestors, their way of thinking and feeling, their way of experiencing life and the world, gods and men. The existence of these archaic strata is presumably the source of man's belief in reincarnations and in memories of "previous experiences".
Just as the human body is a museum, so to speak, of its phylogenetic history, so too is the psyche. Jung also described archetypes as imprints of momentous or frequently recurring situations in the lengthy human past.
A complete list of archetypes cannot be made, nor can differences between archetypes be absolutely delineated. It could mean the soul leaving the mortal body and connecting with the heavenly spheres.
Or it may mean that someone is sexually impotent, in that they have had their spiritual ego body engaged. In spite of this difficulty Jungian analyst June Singer suggests a partial list of well-studied archetypes, listed in pairs of opposites: . Jung's exposition of the collective unconscious builds on the classic issue in psychology and biology regarding nature versus nurture.
If we accept that nature, or heredity, has some influence on the individual psyche, we must examine the question of how this influence takes hold in the real world. On exactly one night in its entire lifetime, the yucca moth discovers pollen in the opened flowers of the yucca plant, forms some into a pellet, and then transports this pellet, with one of its eggs, to the pistil of another yucca plant.
This activity cannot be "learned"; it makes more sense to describe the yucca moth as experiencing intuition about how to act. Humans experience five main types of instinct , wrote Jung: hunger, sexuality, activity, reflection, and creativity. These instincts, listed in order of increasing abstraction, elicit and constrain human behavior, but also leave room for freedom in their implementation and especially in their interplay. Even a simple hungry feeling can lead to many different responses, including metaphorical sublimation.
Jung believed that proof of the existence of a collective unconscious, and insight into its nature, could be gleaned primarily from dreams and from active imagination , a waking exploration of fantasy. Jung considered that 'the shadow ' and the anima and animus differ from the other archetypes in the fact that their content is more directly related to the individual's personal situation'.
Jung encouraged direct conscious dialogue of the patients with these personalities within. Jung suggested that parapsychology , alchemy , and occult religious ideas could contribute understanding of the collective unconscious.
In humans, the psyche mediates between the primal force of the collective unconscious and the experience of consciousness or dream. Therefore, symbols may require interpretation before they can be understood as archetypes. Jung writes:. We have only to disregard the dependence of dream language on environment and substitute "eagle" for "aeroplane," "dragon" for "automobile" or "train," "snake-bite" for "injection," and so forth, in order to arrive at the more universal and more fundamental language of mythology.
This give us access to the primordial images that underlie all thinking and have a considerable influence even on our scientific ideas. A single archetype can manifest in many different ways. Regarding the Mother archetype, Jung suggests that not only can it apply to mothers, grandmothers, stepmothers, mothers-in-law, and mothers in mythology, but to various concepts, places, objects, and animals:.
Other symbols of the mother in a figurative sense appear in things representing the goal of our longing for redemption, such as Paradise, the Kingdom of God, the Heavenly Jerusalem. Many things arousing devotion or feelings of awe, as for instance the Church, university, city or country, heaven, earth, the woods, the sea or any still waters, matter even, the underworld and the moon, can be mother-symbols.
The archetype is often associated with things and places standing for fertility and fruitfulness: the cornucopia, a ploughed field, a garden. It can be attached to a rock, a cave, a tree, a spring, a deep well, or to various vessels such as the baptismal font, or to vessel-shaped flowers like the rose or the lotus.
Because of the protection it implies, the magic circle or mandala can be a form of mother archetype. Hollow objects such as ovens or cooking vessels are associated with the mother archetype, and, of course, the uterus, yoni , and anything of a like shape. Added to this list there are many animals, such as the cow, hare, and helpful animals in general. Care must be taken, however, to determine the meaning of a symbol through further investigation; one cannot simply decode a dream by assuming these meanings are constant.
Archetypal explanations work best when an already-known mythological narrative can clearly help to explain the confusing experience of an individual. In his clinical psychiatry practice, Jung identified mythological elements which seemed to recur in the minds of his patients—above and beyond the usual complexes which could be explained in terms of their personal lives.
Jung cited recurring themes as evidence of the existence of psychic elements shared among all humans. For example: "The snake-motif was certainly not an individual acquisition of the dreamer, for snake-dreams are very common even among city-dwellers who have probably never seen a real snake. Jung found a direct analogue of this idea in the " Mithras Liturgy ", from the Greek Magical Papyri of Ancient Egypt—only just translated into German—which also discussed a phallic tube, hanging from the sun, and causing wind to blow on earth.
He concluded that the patient's vision and the ancient Liturgy arose from the same source in the collective unconscious. Going beyond the individual mind, Jung believed that "the whole of mythology could be taken as a sort of projection of the collective unconscious".
Therefore, psychologists could learn about the collective unconscious by studying religions and spiritual practices of all cultures, as well as belief systems like astrology. Popperian critic Ray Scott Percival disputes some of Jung's examples and argues that his strongest claims are not falsifiable. Percival takes especial issue with Jung's claim that major scientific discoveries emanate from the collective unconscious and not from unpredictable or innovative work done by scientists.
Percival charges Jung with excessive determinism and writes: "He could not countenance the possibility that people sometimes create ideas that cannot be predicted, even in principle. Because all people have families, encounter plants and animals, and experience night and day, it should come as no surprise that they develop basic mental structures around these phenomena.
This latter example has been the subject of contentious debate, and Jung critic Richard Noll has argued against its authenticity. Animals all have some innate psychological concepts which guide their mental development.
The concept of imprinting in ethology is one well-studied example, dealing most famously with the Mother constructs of newborn animals. The many predetermined scripts for animal behavior are called innate releasing mechanisms. Proponents of the collective unconscious theory in neuroscience suggest that mental commonalities in humans originate especially from the subcortical area of the brain: specifically, the thalamus and limbic system. These centrally located structures link the brain to the rest of the nervous system and said to control vital processes including emotions and long-term memory.
A more common experimental approach investigates the unique effects of archetypal images. Using data from the Archive for Research in Archetypal Symbolism and a jury of evaluators, Rosen et al. Many of these connotations were obscure to laypeople. For example, a picture of a diamond represented "self"; a square represented "Earth". They found that even when subjects did not consciously associate the word with the symbol, they were better able to remember the pairing of the symbol with its chosen word.
Maloney asked people questions about their feelings to variations on images featuring the same archetype: some positive, some negative, and some non-anthropomorphic. He found that although the images did not elicit significantly different responses to questions about whether they were "interesting" or "pleasant", but did provoke highly significant differences in response to the statement: "If I were to keep this image with me forever, I would be".
Maloney suggested that this question led the respondents to process the archetypal images on a deeper level, which strongly reflected their positive or negative valence. Ultimately, although Jung referred to the collective unconscious as an empirical concept, based on evidence, its elusive nature does create a barrier to traditional experimental research. June Singer writes:. But the collective unconscious lies beyond the conceptual limitations of individual human consciousness, and thus cannot possibly be encompassed by them.
We cannot, therefore, make controlled experiments to prove the existence of the collective unconscious, for the psyche of man, holistically conceived, cannot be brought under laboratory conditions without doing violence to its nature. The heavenly bodies must be observed where they exist in the natural universe, under their own conditions, rather than under conditions we might propose to set for them.
Psychotherapy based on analytical psychology would seek to analyze the relationship between a person's individual consciousness and the deeper common structures which underlie them.
Personal experiences both activate archetypes in the mind and give them meaning and substance for individual. In the interpretation of analytical psychologist Mary Williams, a patient who understands the impact of the archetype can help to dissociate the underlying symbol from the real person who embodies the symbol for the patient.
In this way, the patient no longer uncritically transfers their feelings about the archetype onto people in everyday life, and as a result can develop healthier and more personal relationships. Practitioners of analytic psychotherapy, Jung cautioned, could become so fascinated with manifestations of the collective unconscious that they facilitated their appearance at the expense of their patient's well-being.
Man and His Symbols PDF Summary
Man and his. Carl G. But for a dream, this book would never have been Jung, M. This book sprang from a
Understanding the Collective Unconscious
The collective unconscious is a concept originally defined by psychoanalyst Carl Jung. Sometimes referred to as the "objective psyche," it refers to the idea that a segment of the deepest unconscious mind is genetically inherited and is not shaped by personal experience. According to Jung's teachings, the collective unconscious is common to all human beings and is responsible for a number of deep-seated beliefs and instincts, such as spirituality, sexual behavior, and life and death instincts.