Analytical psychology (German: Analytische Psychologie, sometimes translated as analytic psychology

and referred to as Jungian analysis), is the name Carl Jung, a Swiss psychiatrist gave to his new
"empirical science" of the psyche to distinguish it from Freud's psychoanalytic theories as their seven
year collaboration on psychoanalysis was drawing to an end between 1912 and 1913. The evolution of
his science is contained in his monumental opus, the Collected Works, written over sixty years of his
lifetime.

Among widely used concepts owed specifically to Analytical psychology are: Anima and Animus, the
Archetype, the Collective unconscious, the Complex, Extraversion and introversion, Individuation, the
Self, the Shadow and Synchronicity. The Myers–Briggs Type Indicator (MBTI) was based on another of
Jung's theories on personality types. A less well known idea was Jung's notion of the Psychoid to denote
a hypothesised immanent plane beyond consciousness, distinct from the collective unconscious, and a
potential locus of synchronicity.

The approximately "three schools" of post-Jungian analytical psychology that are current, the classical,
archetypal and developmental can be said to correspond to the developing yet overlapping aspects of
Jung's lifelong explorations, even if he expressly did not want to start a school of 'Jungians'.(pp.50-53)
Hence as Jung proceeded from a clinical practice which was mainly traditionally science-based and
steeped in rationalist philosophy, his enquiring mind simultaneously took him into more esoteric
spheres such as Alchemy, Astrology, Gnosticism, Metaphysics, the Occult and the Paranormal, without
ever abandoning his allegiance to science as his long lasting collaboration with Wolfgang Pauli attests.
His wide ranging progression suggests to some commentators that, over time, his analytical
psychotherapy, informed by his intuition and teleological investigations, became more of an "art".

Jung began his career as a psychiatrist in Zürich, Switzerland. Already employed at the famous Burghölzli
Hospital in 1901, in his academic dissertation for the Medical Faculty of the University of Zurich he took
the risk of using his experiments on somnambulism and the visions of his mediumistic cousin, Helly
Preiswerk. The work was entitled, "On the Psychology and Pathology of So-Called Occult Phenomena". It
was accepted but caused great upset among his mother's family. Under the direction of psychiatrist
Eugen Bleuler, he also conducted research with his colleagues using a galvanometer to evaluate the
emotional sensitivities of patients to lists of words during word association. Jung has left a description
of his use of the device in treatment. His research earned him a worldwide reputation and numerous
honours, including Honorary Doctorates from Clark and Fordham Universities in 1909 and 1910
respectively. Other honours followed later.

Although they began corresponding a year earlier, in 1907 Jung travelled to meet Sigmund Freud in
Vienna, Austria. At that stage Jung, aged thirty two, had a much greater international renown than the
seventeen years older neurologist. For a further six years, the two scholars worked and travelled to the
United States together. In 1911, they founded the International Psychoanalytical Association, of which
Jung was the first president. However, early in the collaboration, Jung had already observed that Freud
would not tolerate ideas that were different from his own.

Unlike most modern psychologists, Jung did not believe in restricting himself to the scientific method as
a means to understanding the human psyche. He saw dreams, myths, coincidence and folklore as
empirical evidence to further understanding and meaning. So although the unconscious cannot be
studied by using direct methods, any more than quantum mechanics can, it acts as a useful working
hypothesis, according to Jung. As he said, "The beauty about the unconscious is that it is really
unconscious." Hence, the unconscious is 'untouchable' by experimental researches, or indeed any
possible kind of scientific or philosophical reach, precisely because it is unconscious.[citation needed]

In 1912, Jung published Psychology of the Unconscious (Wandlungen und Symbole der Libido) (re-
published as Symbols of Transformation in 1952) (C.W. Vol. 5). The innovative ideas it contained
contributed to a new formulation of psychology and spelled the end of the Jung-Freud friendship in
1913. From then, the two scholars worked independently on personality development: Jung had already
termed his approach analytical psychology (1912), while the approach Freud had founded is referred to
as the Psychoanalytic School, (psychoanalytische Schule).

Jung's postulated unconscious was quite different from the model proposed by Freud, despite the great
influence that the founder of psychoanalysis had had on him. In particular, tensions manifested between
him and Freud because of various disagreements, including those concerning the nature of the libido.
Jung de-emphasized the importance of sexual development as an instinctual drive and focused on the
collective unconscious: the part of the unconscious that contains memories and ideas which Jung
believed were inherited from generations of ancestors. While he accepted that libido was an important
source for personal growth, unlike Freud, Jung did not consider that libido alone was responsible for the
formation of the core personality. Due to the particular hardships Jung had endured growing up, he
believed his personal development and that of everyone was influenced by factors unrelated to
sexuality.

The overarching aim in life, according to Jungian psychology, is the fullest possible actualisation of the
"Self" through individuation. Jung defines the "self" as "not only the centre but also the whole
circumference which embraces both conscious and unconscious; it is the centre of this totality, just as
the ego is the centre of the conscious mind".Central to this process of individuation is the individual's
continual encounter with the elements of the psyche by bringing them into consciousness. People
experience the unconscious through symbols encountered in all aspects of life: in dreams, art, religion,
and the symbolic dramas enacted in relationships and life pursuits. Essential to the process is the
merging of the individual's consciousness with the collective unconscious through a huge range of
symbols. By bringing conscious awareness to bear on what is unconscious, such elements can be
integrated with consciousness when they "surface". To proceed with the individuation process,
individuals need to be open to the parts of themselves beyond their own ego, which is the "organ" of
consciousness. In a famous dictum, Jung said, "the Self, like the unconscious is an a priori existent out of
which the ego evolves. It is ... an unconscious prefiguration of the ego. It is not I who create myself,
rather I happen to myself'.

It follows that the aim of (jungian) psychotherapy is to assist the individual to establish a healthy
relationship with the unconscious so that it is neither excessively out of balance in relation to it, as in
neurosis, a state that can result in depression, anxiety, and personality disorders or so flooded by it that
it risks psychosis resulting in mental breakdown. One method Jung applied to his patients between 1913
and 1916 was active imagination, a way of encouraging them to give themselves over to a form of
meditation to release apparently random images from the mind in order to bridge unconscious contents
into awareness.

"Neurosis" in Jung's view results from the build up of psychological defences the individual
unconsciously musters in an effort to cope with perceived attacks from the outside world, a process he
called a "complex", although complexes are not merely defensive in character. The psyche is a self-
regulating adaptive system. People are energetic systems, and if the energy is blocked, the psyche
becomes sick. If adaptation is thwarted, the psychic energy stops flowing becomes rigid. This process
manifests in neurosis and psychosis. Jung proposed that this occurs through maladaptation of one's
internal realities to external ones. The principles of adaptation, projection, and compensation are
central processes in Jung's view of psyche's attempts to adapt.

Jung identified the anima as being the unconscious feminine component of men and the animus as the
unconscious masculine component in women. However, this is rarely taken as a literal definition: many
modern-day Jungian practitioners believe that every person has both an anima and an animus, and Jung
considered, for instance, an "animus of the anima" in men, in his work Aion and in an interview in which
he says:

"Yes, if a man realizes the animus of his anima, then the animus is a substitute for the old wise man. You
see, his ego is in relation to the unconscious, and the unconscious is personified by a female figure, the
anima. But in the unconscious is also a masculine figure, the wise old man. And that figure is in
connection with the anima as her animus, because she is a woman. So, one could say the wise old man
was in exactly the same position as the animus to a woman."

Jung stated that the anima and animus act as guides to the unconscious unified Self, and that forming an
awareness and a connection with the anima or animus is one of the most difficult and rewarding steps in
psychological growth. Jung reported that he identified his anima as she spoke to him, as an inner voice,
unexpectedly one day.
Often, when people ignore the anima or animus complexes, the anima or animus vies for attention by
projecting itself on others. This explains, according to Jung, why we are sometimes immediately
attracted to certain strangers: we see our anima or animus in them. Love at first sight is an example of
anima and animus projection. Moreover, people who strongly identify with their gender role (e.g. a man
who acts aggressively and never cries) have not actively recognized or engaged their anima or animus.

Jung attributes human rational thought to be the male nature, while the irrational aspect is considered
to be natural female (rational being defined as involving judgment, irrational being defined as involving
perceptions). Consequently, irrational moods are the progenies of the male anima shadow and irrational
opinions of the female animus shadow.

The use of psychological archetypes was advanced by Jung in 1919. In Jung's psychological framework,
archetypes are innate, universal prototypes for ideas and may be used to interpret observations. A
group of memories and interpretations associated with an archetype is a complex, e.g. a mother
complex associated with the mother archetype. Jung treated the archetypes as psychological organs,
analogous to physical ones in that both are morphological givens that arose through evolution.

Archetypes are collective as well as individual, and can grow on their own and present themselves in a
variety of creative ways. Jung, in his book Memories, Dreams, Reflections, states that he began to see
and talk to a manifestation of anima and that she taught him how to interpret dreams. As soon as he
could interpret on his own, Jung said that she ceased talking to him because she was no longer needed.

Jung's concept of the collective unconscious has often been misunderstood, and it is related to the
Jungian archetypes.[citation needed] The term "collective unconscious" first appeared in Jung's 1916
essay, "The Structure of the Unconscious". This essay distinguishes between the "personal", Freudian
unconscious, filled with fantasies (e. g. sexual) and repressed images, and the "collective" unconscious
encompassing the soul of humanity at large.

In "The Significance of Constitution and Heredity in Psychology" (November 1929), Jung wrote:

The shadow is an unconscious complex defined as the repressed, suppressed or disowned qualities of
the conscious self. According to Jung, the human being deals with the reality of the shadow in four ways:
denial, projection, integration and/or transmutation.[citation needed] According to analytical
psychology, a person's shadow may have both constructive and destructive aspects. In its more
destructive aspects, the shadow can represent those things people do not accept about themselves. For
instance, the shadow of someone who identifies as being kind may be harsh or unkind. Conversely, the
shadow of a person who perceives himself to be brutal may be gentle. In its more constructive aspects, a
person's shadow may represent hidden positive qualities. This has been referred to as the "gold in the
shadow". Jung emphasized the importance of being aware of shadow material and incorporating it into
conscious awareness in order to avoid projecting shadow qualities on others.

The shadow in dreams is often represented by dark figures of the same gender as the dreamer.

The shadow may also concern great figures in the history of human thought or even spiritual masters,
who became great because of their shadows or because of their ability to live their shadows (namely,
their unconscious faults) in full without repressing them.

According to Jung, the psyche is an apparatus for adaptation and orientation, and consists of a number
of different psychic functions. Among these he distinguishes four basic functions:

• Sensation – Perception by means of the sense organs

• Intuition – Perceiving in unconscious way or perception of unconscious contents

• Thinking – Function of intellectual cognition; the forming of logical conclusions

Thinking and feeling functions are rational, while the sensation and intuition functions are irrational.

Note: There is ambiguity in the term 'rational' that Carl Jung ascribed to the thinking/feeling functions.
Both thinking and feeling irrespective of orientation (i.e., introverted/extroverted) employ/utilize/are
directed by in loose terminology an underlying 'logical' IF-THEN construct/process (as in IF X THEN Y) in
order to form judgments. This underlying construct/process is not directly observable in normal states
of consciousness especially when engaged in thoughts/feelings. It can be cognized merely as a
concept/abstraction during thoughtful reflection. Sensation and intuition are 'irrational' functions simply
because they do not employ the above-mentioned underlying logical construct/process.

Early in Jung's career he coined the term and described the concept of the "complex". Jung claims to
have discovered the concept during his free association and galvanic skin response experiments. Freud
obviously took up this concept in his Oedipus complex amongst others. Jung seemed to see complexes
as quite autonomous parts of psychological life. It is almost as if Jung were describing separate
personalities within what is considered a single individual, but to equate Jung's use of complexes with
something along the lines of multiple personality disorder would be a step out of bounds.

Jung saw an archetype as always being the central organizing structure of a complex. For instance, in a
"negative mother complex," the archetype of the "negative mother" would be seen to be central to the
identity of that complex. This is to say, our psychological lives are patterned on common human
experiences. Jung saw the Ego (which Freud wrote about in German literally as the "I", one's conscious
experience of oneself) as a complex. If the "I" is a complex, what might be the archetype that structures
it? Jung, and many Jungians, might say "the hero," one who separates from the community to ultimately
carry the community further.

Jungian Analysis, as is psychoanalysis, is a method to access, experience and integrate unconscious

material into awareness. It is a search for the meaning of behaviours, feelings and events. Many are the
channels to extend knowledge of the self: the analysis of dreams is one important avenue. Others may
include expressing feelings about and through art, poetry or other expressions of creativity, the
examination of conflicts and repeating patterns in a person's life. A comprehensive description of the
process of dream interpretation is complex, in that it is highly specific to the person who undertakes it.
Most succinctly it relies on the associations which the particular dream symbols suggest to the dreamer,
which at times may be deemed "archetypal" in so far as they are supposed common to many people
throughout history. Examples could be a hero, an old man or woman, situations of pursuit, flying or
falling.

Whereas (Freudian) psychoanalysis relies entirely on the development of the transference in the
analysand to the analyst, Jung initially used the transference and later concentrated more on a
dialectical and didactic approach to the symbolic and archetypal material presented by the patient.
Moreover his attitude towards patients departed from what he had observed in Freud's method.
Anthony Stevens has explained it thus:

In place of Freud's "surgical detachment", Jung demonstrated a more relaxed and warmer welcome in
the consulting room. He remained aware nonetheless that exposure to a patient's unconscious contents
always posed a certain risk of contagion (he calls it "psychic infection") to the analyst, as experienced in
the countertransference. The process of contemporary Jungian analysis depends on the type of "school
of analytical psychology" to which the therapist adheres, (see below). The "Zurich School" would reflect
the approach Jung himself taught, while those influenced by Michael Fordham and associates in London,
would be significantly closer to a Kleinian approach and therefore, concerned with analysis of the
transference and countertransference as indicators of repressed material along with the attendant
symbols and patterns.

Andrew Samuels (1985) has distinguished three distinct traditions or approaches of "post-Jungian"
psychology – classical, developmental and archetypal. Today there are more developments.

The classical approach tries to remain faithful to Jung's proposed model, his teachings and the substance
of his 20 volume Collected Works, together with still emerging publications such as the Liber Novus.
Prominent advocates of this approach, according to Samuels (1985), include Emma Jung, Jung's wife, an
analyst in her own right, Marie-Louise von Franz, Joseph L. Henderson, Aniela Jaffé, Erich Neumann,
Gerhard Adler and Jolande Jacobi. Jung credited Neumann, author of "Origins of Conscious" and "Origins
of the Child", as his principal student to advance his (Jung's) theory into a mythology-based approach.
He is associated with developing the symbolism and archetypal significance of several myths: the Child,
Creation, the Hero, the Great Mother and Transcendence.

One archetypal approach, sometimes called "the imaginal school" by James Hillman, was written about
by him in the late 1960s and early 1970s. Its adherents, according to Samuels (1985), include Murray
Stein, Rafael Lopez-Pedraza and Wolfgang Giegerich. Thomas Moore also was influenced by some of
Hillman's work. Developed independently, other psychoanalysts have created strong approaches to
archetypal psychology. Mythopoeticists and psychoanalysts such as Clarissa Pinkola Estés who believes
that ethnic and aboriginal people are the originators of archetypal psychology and have long carried the
maps for the journey of the soul in their songs, tales, dream-telling, art and rituals; Marion Woodman
who proposes a feminist viewpoint regarding archetypal psychology. Some of the
mythopoetic/archetypal psychology creators either imagine the Self not to be the main archetype of the
collective unconscious as Jung thought, but rather assign each archetype equal value.[citation needed]
Others, who are modern progenitors of archetypal psychology (such as Estés), think of the Self as the
thing that contains and yet is suffused by all other archetypes, each giving life to the other.

Robert L. Moore has explored the archetypal level of the human psyche in a series of five books co-
authored with Douglas Gillette, which have played an important role in the men's movement in the
United States. Moore studies computerese so he uses a computer's hard wiring (its fixed physical
components) as a metaphor for the archetypal level of the human psyche. Personal experiences
influence the access to the archetypal level of the human psyche, but personalized ego consciousness
can be likened to computer software.[citation needed]

A major expansion of Jungian theory is credited to Michael Fordham and his wife, Frieda Fordham. It can
be considered a bridge between traditional Jungian analysis and Melanie Klein's object relations theory.
Judith Hubback and Goodheart are also often mentioned. Andrew Samuels (1985) considers J.W.T.
Redfearn, Richard Carvalho and himself as representatives of the developmental approach. Samuels
notes how this approach differs from the classical by giving less emphasis to the Self and more emphasis
to the development of personality; he also notes how, in terms of practice in therapy, it gives more
attention to transference and counter-transference than either the classical or the archetypal
approaches.

Process-oriented psychology (also called Process work) is associated with the Zurich-trained Jungian
analyst Arnold Mindell. Process work developed in the late 1970s and early 1980s and was originally
identified as a "daughter of Jungian psychology".[citation needed] Process work stresses awareness of
the "unconscious" as an ongoing flow of experience. This approach expands Jung's work beyond verbal
individual therapy to include body experience, altered and comatose states as well as multicultural
group work.
• None Aziz, Robert (1990). C.G. Jung's Psychology of Religion and Synchronicity (10 ed.). The State
University of New York Press. ISBN .

• None Aziz, Robert