In analysis, a patient must explore these forces and influences to achieve unity between the conscious and unconscious mind. Success in this endeavor Jung called “individuation,” or wholeness. Jung believed that individuation represents one’s true nature, and that a patient will feel satisfied and complete upon its achievement. He also believed that individuation was the closest someone could come to God. Jung’s (1947, 1948) ideas have not been as popular as Freud’s. This might be because he did not write for the layman and as such his ideas were not a greatly disseminated as Freud’s. It may also be because his ideas were a little more mystical and obscure, and less clearly explained. Individuation is a central concept in Carl Jung’s analytical psychology and it represents the lifelong process of self-realization and self-understanding. It’s about becoming the person that you are innately meant to be, realizing and fulfilling your unique potential.

Jung, C. G. (1923). On The Relation Of Analytical Psychology To Poetic Art 1 . British Journal of Medical Psychology, 3 (3), 213-231. R Langs. Freud on a Precipice. How Freud's Fate pushed Psychoanalysis over the Edge. (Lanham MD: 2010) In his book, Jung and the Post-Jungians, Andrew Samuels points out some important developments that relate to the concept of Jungian archetypes. Claude Lévi-Strauss was an advocate of structuralism in anthropology and, similar to Jung, was interested in better understanding the nature of collective phenomena. [5] As he worked to understand the structure and meaning of myth, Levi-Strauss came to the conclusion that present phenomena are transformations of earlier structures or infrastructures, going so far as to state that "the structure of primitive thoughts is present in our minds". [52] This process, which can involve recognizing and integrating these ‘dark’ elements into our conscious self, aids in fostering a well-rounded personality. Jung's concept of archetypes was influenced by the theories of Immanuel Kant, Plato, and Arthur Schopenhauer. [5] Jung's idea of archetypes differs from Plato's concept of Ideas in that they are dynamic and constantly seeking expression in an individual's personality and behavior. He believed that these archetypes are activated and given form in the encounter with empirical experiences. [5]Jung, C. G. (1948). The phenomenology of the spirit in fairy tales. The Archetypes and the Collective Unconscious, 9(Part 1), 207-254.

Any attempt to give an exhaustive list of the archetypes would be a futile exercise since they tend to combine with each other and interchange qualities, making it difficult to decide where one archetype ends and another begins. For example, qualities of the shadow archetype may be prominent in an archetypal image of the anima or animus. One archetype may also appear in various distinct forms, thus raising the question of whether four or five distinct archetypes should be said to be present or merely four or five forms of a single archetype. [37] Actualization and complexes [ edit ] Brown, Eric D. (1978). "Symbols of Transformation: A Specific Archetypal Examination of the 'Wife of Bath's Tale' ". The Chaucer Review. 12 (4): 202–217. JSTOR 25093434.The libido in Jung’s theory, therefore, encompasses a more holistic understanding of human motivational dynamics. Freud vs. Jung While Freud largely defined libido as sexual energy and considered it a primary motivator of human behavior, Jung diverged from this interpretation, broadening the definition of libido.

Archetypes seek actualization as the individual lives out their life cycle within the context of their environment. According to Jung, this process is called individuation, which he described as "an expression of that biological process - simple or complicated as the case may be - by which every living thing becomes what it was destined to become from the beginning". [44] It is considered a creative process that activates the unconscious and primordial images through exposure to unexplored potentials of the mind. [45] Archetypes guide the individuation process towards self-realization. [46] Jung also used the terms "evocation" and "constellation" to explain the process of actualization. Thus for example, the mother archetype is actualized in the mind of the child by the evoking of innate anticipations of the maternal archetype when the child is in the proximity of a maternal figure who corresponds closely enough to its archetypal template. This mother archetype is built into the personal unconscious of the child as a mother complex. Complexes are functional units of the personal unconscious, in the same way that archetypes are units for the collective unconscious. [17] Stages of life [ edit ] An initiation ceremony in Papua New Guinea takes place. These are emotionally charged associations or ideas that have a powerful influence over an individual’s behavior and attitudes. Hauke, Christopher; Alister, Ian (2001). Jung and Film. Psychology Press. pp.1–13. ISBN 9781583911334.

Examples of Cultural & Religious Symbolism of Color

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] Coleman, Donatella Spinelli (2011). Filming the Nation: Jung, Film, Neo-Realism and Italian National Identity. New York: Routledge. p.32. ISBN 978-0-415-55513-5. Wilber, Ken (2014). The Atman Project: A Transpersonal View of Human Development. Quest Books. ISBN 978-0-8356-3092-4. Adeola, FA (2007-09-05). "Baba: Men and fatherhood in South Africa". Gender and Behaviour. 5 (1). doi: 10.4314/gab.v5i1.23383. ISSN 1596-9231. O'Brien, John A. (2017). "The Healing of Nations". Psychological Perspectives. 60 (2): 207–214. doi: 10.1080/00332925.2017.1314701. S2CID 149140098.