The Art of C. G. Jung

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As we mature the archetypal plan unfolds through a programmed sequence which Jung called the stages of life. Each stage of life is mediated through a new set of archetypal imperatives which seek fulfillment in action. These may include being parented, initiation, courtship, marriage and preparation for death. [48] 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 which are taking shape in me and will sometime come to consciousness; all this is the content of the unconscious” (Jung, 1921). When it comes to conflict and pleasure-seeking, Jung’s theory views these as parts of psychic self-regulation. The psyche uses the libido to balance out conflicts within the individual, striving towards a state of equilibrium. These are emotionally charged associations or ideas that have a powerful influence over an individual’s behavior and attitudes.

The confusion about the essential quality of archetypes can partly be attributed to Jung's own evolving ideas about them in his writings and his interchangeable use of the term "archetype" and "primordial image." Jung was also intent on retaining the raw and vital quality of archetypes as spontaneous outpourings of the unconscious and not to give their specific individual and cultural expressions a dry, rigorous, intellectually formulated meaning. Programmed behaviour is taking place in the psychological relationship between mother and newborn. The baby's helplessness, its immense repertoire of sign stimuli and approach behaviour, triggers a maternal response. And the smell, sound and shape of mother, for instance, will trigger a feeding response. [5] Biology [ edit ] It’s important to note that, while these categories help us understand different personality types, human behavior is complex and can’t be wholly captured by these categorizations.However, Jung’s work has also contributed to mainstream psychology in at least one significant respect. He was the first to distinguish the two major attitudes or orientations of personality – extroversion and introversion (Jung, 1923). Rancour, Patrice (1 December 2008). "Using Archetypes and Transitions Theory to Help Patients Move From Active Treatment to Survivorship". Clinical Journal of Oncology Nursing. 12 (6): 935–940. doi: 10.1188/08.CJON.935-940. PMID 19064387. That was certainly Jung’s belief and in his book “The Undiscovered Self” he argued that many of the problems of modern life are caused by “man’s progressive alienation from his instinctual foundation.” One aspect of this is his views on the significance of the anima and the animus. Jung viewed dreams as a tool for the psyche to communicate with the conscious mind, offering solutions to problems and revealing parts of the self through the use of universal symbols. Religion and Spirituality However, while Jung’s research into ancient myths and legends, his interest in astrology, and his fascination with Eastern religion can be seen in that light, it is also worth remembering that the images he was writing about have, as a matter of historical fact, exerted an enduring hold on the human mind.

Melanie Klein: Melanie Klein's idea of unconscious phantasy is closely related to Jung's archetype, as both are composed of image and affect and are a priori patternings of psyche whose contents are built from experience. [5] Related Content: 48 Hours of Joseph Campbell Lectures, Free on Spotify 9. We’re not saying it’s aliens, but… The following year this led to an irrevocable split between them and Jung went on to develop his own version of psychoanalytic theory. An example would be a teacher who continuously treats everyone as if they were their students, or someone who is overly authoritative outside their work environment. Shelburne, Walter A. (1988). Mythos and Logos in the Thought of Carl Jung: The Theory of the Collective Unconscious in Scientific Perspective. New York: SUNY Press. p.62. ISBN 978-0-88706-695-5.

How Do We See Color?

Psychologist Carl Jung considered the psychological roots of artistic creation in the modern world in a number of essays and lectures collected in the book, The Spirit in Man, Art and Literature. How did we progress from our primitive state, in which Jung perceived art, science and religion coalescing in “the undifferentiated chaos of the magical mentality” to the cultural and artistic climate familiar in the modern world? In what manner does art – and its symbolic content – reflect the seemingly tumultuous psychological nature of the artist? Can the art be used to decode the artist? The Creative Impulse R Langs. Freud on a Precipice. How Freud's Fate pushed Psychoanalysis over the Edge. (Lanham MD: 2010) In the context of these pairs, everyone has a ‘dominant’ function that tends to predominate in their personality and behavior, along with an ‘auxiliary’ function that serves to support and balance the dominant. Jung, Emma; Franz, Marie-Luise von (1998). The Grail Legend. Princeton, NJ: Princeton University Press. p.36. ISBN 0-691-00237-1. This process is key to the overall psychological development and mental health of an individual, and the libido, as the motivating psychic energy, plays a central role in it.

Freud developed a theory of psychosexual stages (oral, anal, phallic, latency, and genital) which asserted that early childhood sexual experiences greatly influenced the development of adult personality. It involves integrating the conscious and unconscious parts of our mind and reconciling our many inner contradictions. Feminist critiques have focused on aspects of archetypal theory that are seen as being reductionistic and providing a stereotyped view of femininity and masculinity. [74]According to Jungian psychology, archetypes are innate potentials that are expressed in human behavior and experiences. They are hidden forms that are activated when they enter consciousness and are shaped by individual and cultural experiences. [3] The concept of archetypes is a key aspect of Jung's theory of the collective unconscious, which suggests that there are universal experiences that are inherent to the human experience. The existence of archetypes can be inferred from various cultural phenomena, such as stories, art, myths, religions, and dreams. [4] In later years, Jung revised and broadened the concept of archetype, conceiving them as psycho-physical patterns existing in the universe, given specific expression by human consciousness and culture. This was part of his attempt to link depth psychology to the larger scientific program of the twentieth century. [18]