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Carl Jung founded the analytical school of psychology. Jung broadened Sigmund Freud's psychoanalytical
approach. Like Freud, Jung used the concept of the libido; however, to him it meant not only sexual drives,
but a composite of all creative instincts and impulses and the entire motivating force of human conduct.
Jung declared his independence from Freud's narrowly sexual interpretation of the libido by showing the
close parallels between ancient myths and psychotic fantasies and by explaining human motivation in
terms of a larger creative energy.
Jung also rejected Freud's distinction between the ego and superego and recognized a portion of the
personality, somewhat similar to the superego, that he called the persona. The persona consists of what a
person appears to be to others, in contrast to what he or she actually is. The persona is the role the
individual chooses to play in life, the total impression he or she wishes to make on the outside world.
He published a major work, Psychological Types, in which he dealt with the relationship between the
conscious and unconscious and proposed the now well-known personality types, extrovert and introvert.
When the libido and the individual's general interest are turned outward toward people and objects of the
external world, he or she is said to be extroverted. When the reverse is true, and libido and interest are
centered on the individual, he or she is said to be introverted. In a completely normal individual these two
tendencies alternate, neither dominating, but usually the libido is directed mainly in one direction or the
other; as a result, two personality types are recognizable.
He later made also a distinction between (two parts of unconsciousness):
the personal unconscious, or the repressed feelings & thoughts developed during an individual's life.

the collective unconscious, or those inherited feelings, thoughts, and memories shared by all
humanity. It comes from the life experience of one's ancestors and from the entire human race. The
collective unconscious is made up of what is called archetypes, or primordial images. Primal
experiences are represented in the collective unconscious by archetypes, symbolic pictures, or
personifications that appear in dreams and are the common elements in myths, fairy tales, and
religious literature.
Collective unconscious, a deeper conscious shared by all humans --Jung believed that from the
beginning of time, all humans have had experiences with birth, death, power, god figures, mother and
father figures, animals, the earth, energy, evil, rebirth, and so on. According to Jung, such universals
create archetypes: original ideas or patterns. Found in the collective unconscious, archetypes are
unconscious images that cause us to respond emotionally to symbols of birth, death, energy, animals,
evil, and the like. Jung believed that he detected symbols of such archetypes in the art, religion, myths,
and dreams of every culture and age.
Two particularly important archetypes are anima (representing the female principle) and
the animus (representing the male principle). Each person has both. For full development, Jung
thought it is essential for both the "masculine" and "feminine" side of personality to be expressed. The
presence of the anima in males and the animus in females also enable us to related to members of the
opposite sex.
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Jung regarded the self archetype as the most important of all. The self archetype represents unity. Its
existence causes a gradual movement toward balance, wholeness, and harmony within the personality.
Jung felt that we become richer and more completely human when a balance is achieved between the
conscious and unconscious, the anima and animus, thinking and feeling, sensing and intuiting, the
persona and the ego, introversion and extroversion. Jung was the first to use the term self-actualization
to describe a striving for completion and unity. He believed that the self archetype is symbolized in
every culture by mandalas (magic circles) of one kind of another.
In general, Jungian therapists see psychological problems as arising from unconscious conflicts that create
disturbances in psychic energy. They treat psychological problems by helping their patients bring material
from their personal and collective unconscious into conscious awareness. The therapists do this through
knowledge of symbolismnot only symbols from mythology and folk culture, but also current cultural
symbols. By interpreting dreams and other materials, Jungian therapists help their patients become more
aware of unconscious processes and become stronger individuals.

Jung's therapeutic approach aimed at reconciling the diverse states of personality, which he saw divided
not only into the opposites of introvert and extrovert, but also into those of sensing and intuiting, and of
feeling and thinking. By understanding how the personal unconscious integrates with the collective
unconscious, Jung theorized, a patient can achieve a state of individuation, or wholeness of self.
Archetypes and the collective unconscious
Jung and Freud were both invited to lecture at Clark University in Massachusetts. They were away for
seven weeks and they spent long periods every day talking and working on each other's dreams. Of all the
dreams they analyzed, two were to be critical for their friendship. The first was one of Freud's, which Jung
did his best to interpret on the basis of only a few associations from Freud. When Jung pressed him for
more, Freud looked rather suspiciously at him and declined: Freud was placing personal authority above
truth'.

The other dream was one of Jungs. He dreamt that he was on the top floor of an old house, well furnished
and with fine paintings on the walls. He marveled that this should be his house and thought 'Not bad!' But
then it occurred to him that he had no idea what the lower floor was like, so he went down to see. There
everything was much older. The furnishings were medieval and everything was rather dark. He thought,
'Now I really must explore the whole house.' He looked closely at the floor. It was made of stone slabs, and
in one of these he discovered a ring. When he pulled it, the slab lifted, and he saw some narrow stone
steps leading down into the depths. He went down and entered a low cave cut out of the rock. Bones and
broken pottery were scattered about in the dust, the remains of a primitive culture, and he found two human
skulls, obviously very old and half-disintegrated. Then he awoke.

All that interested Freud about this dream was the possible identity of the skulls. He wanted Jung to say
who they belonged to, for it seemed evident to him that Jung must harbor a death-wish against their
owners. Jung felt this was completely beside the point, but, he kept his doubts to himself. To Jung, the
house was an image of the psyche. The room on the upper floor represented his conscious personality.
The ground floor stood for the first level of the unconscious, which he was to call the personal unconscious,
while in the deepest level of all he reached the collective unconscious. There he discovered the world of the
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primitive man within himself. To him, the skulls had nothing to do with death-wishes. They belonged to our
human ancestors, who helped shape the common psychic heritage of us all.

What Jung was proposing was no less than a fundamental concept on which the whole science of
psychology could be built. Potentially, Jung held it to be the business of the psychologist to investigate the
collective unconscious and the functional units of which it is composedthe archetypes, as he eventually
called them. Archetypes are 'identical psychic structures common to all', which together constitute 'the
archaic heritage of humanity'. An individual's entire archetypal endowment makes up the collective
unconscious responsible for integrating the whole personality, which Jung termed the Self.

For Jung, the role of personal experience was to develop what is already thereto activate the archetypal
potential already present in the Self. Our psyches are not simply a product of experience.

A diagrammatic representation of Jung's model of the psycheshould be visualized as a globe or a
sphere, like a three-layered onion. At the centre, and permeating the entire system with its influence, is the
Self. Within the inner of the three concentric circles, is the collective unconscious, composed of archetypes.
The outer circle represents consciousness, with its focal ego orbiting the system rather like a planet orbiting
the sun, or the moon orbiting the earth. Intermediate between the conscious and the collective
unconscious, is the personal unconscious, made up of complexes, each of which is linked to an archetype.

To a limited extent Jungs archetypes resemble Plato's ideas. For Plato, 'ideas' were pure mental forms
existing in the minds of the gods before human life began and were consequently above and beyond the
ordinary world of phenomena. They were collective in the sense that they embodied the general
characteristics of a thing, but they were also implicit in its specific manifestations. The human fingerprint, for
example, is instantly recognizable for what it is on account of its unmistakable configuration of contours and
whorls. Yet every fingerprint has a configuration unique to its owner, which is why those who turn their
hands to burglary must remember to wear gloves if they wish to escape detection and arrest. Archetypes
similarly combine the universal with the individual, the general with the unique, in that they are common to
all humanity, yet nevertheless manifest themselves in every human being in a way peculiar to him or to her.
Where Jungs archetypes differ from Plato's ideas is in their dynamic, goal-seeking properties. Archetypes
actively seek their actualization in the personality and the behavior of the individual, as the life cycle unfolds
in the context of the environment.
The actualization of archetypes
The most important archetype to be actualized in the personal psyche of a child is the mother archetype.
Actualization (Jung also speaks of 'evocation', and 'constellation') of an archetype seems to proceed in
accordance with the laws of association worked out by psychologists at the end of the nineteenth century.
Two of these laws are particularly apposite [pertinent]: they are the law of similarity and the law of contiguity
[intimate relationship]. Thus, the mother archetype is actualized in the child's psyche through the contiguity
of a female caretaker whose behaviour and personal characteristics are sufficiently similar to the built-in
structure of the maternal archetype for the child to perceive her and experience her as 'mother'. Then, as
the attachment relationship develops, the archetype becomes active in the personal psyche of the child in
the form of the mother complex. At the same time, through similarity and contiguity, the infant constellates
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the child archetype in the mother. Each partner of this dyad [relationship] creates the perceptual field
responsible for evoking the archetype in the other.

Jung maintained that children actively participated in the formation of all their relationships with the world,
insisting that it was 'a mistake to suppose that the psyche of the newborn child is a tabula rasa [blank slate]
in the sense that there is absolutely nothing in it'. We bring with us an innate psychic structure enabling us
to have the experiences typical of our kind. These a priori categories have by nature a collective character;
they are images of parents, wife, and children in general, and are not individual predestinations. We must
therefore think of these images as lacking in solid content, hence as unconscious. They only acquire
solidity, influence, and eventual consciousness in the encounter with empirical facts, which touch the
unconscious aptitude and quicken it to life. They are, in a sense, the deposits of all our ancestral
experiences, but they are not the experiences themselves.
All those factors, therefore, that were essential to our near and remote ancestors will also be essential to
us, for they are embedded in the inherited organic system.
Very similar ideas to Jungs have become current in the last forty years in the relatively new science of
ethology (that branch of behavioural biology which studies animals in their natural habitats). Every animal
species possesses a repertoire of behaviours. This behavioural repertoire is dependent on structures which
evolution has built into the central nervous system of the species. Ethologists call these structures innate
releasing mechanisms, or IRMS. Each IRM is primed to become active when an appropriate stimulus
called a sign stimulusis encountered in the environment. When such a stimulus appears, the innate
mechanism is released, and the animal responds with a characteristic pattern of behaviour which is
adapted, through evolution, to the situation. Thus, a mallard duck becomes amorous at the sight of the
handsome green head of a mallard drake, the green head being the sign stimulus which releases in the
duck's central nervous system the innate mechanism responsible for the characteristic patterns of
behaviour associated with courtship in the duck.

This is very much how Jung conceived of archetypes operating in human beings, and he was aware of the
comparison. An archetype, he said, is not 'an inherited idea' but rather 'an inherited mode of functioning,
corresponding to the inborn way in which the chick emerges from the egg, the bird builds its nest, a certain
kind of wasp stings the motor ganglion of the caterpillar, and eels find their way to the Bermudas. In other
words, it is a pattern of behaviour. This aspect of the archetype,' concludes Jung, 'the purely biological
one, is the proper concern of scientific psychology'. In a sense, ethology and Jungian psychology can be
viewed as two sides of the same coin: it is as if ethologists have been engaged in an extraverted
exploration of the archetype and Jungians in an introverted examination of the IRM.