jungian models of the psyche

7/31/2019 Jungian Models of the Psyche

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According to Jung, (1990) the personal unconscious contains various complexes, while the collective unconsciouscontains archetypes and instincts. When we equate consciousness with order, and the unconscious with chaos, we can seefrom the model that our personal unconscious lies immediately between the two extremes. It is sandwiched between order and chaos, and therefore can be viewed as a region of complexity in which the relationships between order/ conscious andchaos/unconscious can best be seen. This is the realm of the imagination.

Conical Model

Figure 7 shows a conical model of the psyche with the major parts of the psyche as portions of a cone (adaptedfrom Jacobi, 1973). Here the ego is illustrated as the t ip of a large cone whose base is the collective unconscious. Thecollective unconscious is divided into two main sections: (1) that part which can become conscious, and (2) that part whichwill never become conscious. Each section of the cone rises up from, and exists upon, the lower section. The ego canconsciously perceive part of the collective unconscious. However, the model suggests that we can only view the collectiveunconscious through the filter of our own personal unconscious, and thus perceptions may vary.

Figure 7. Conical Model of Jung's Psyche.

Wave Model

Figure 8 shows a model of the psyche as a wave rising up from an ocean of what is called central energy . Jacobi(1973) calls the central energy unfathomable and says:

The central energy runs through all subsequent differentiations; it lives in them all and cuts across them tothe individual psyche; it is the only factor that remains unchanged in every situation. (p. 34)

The central energy in Figure 8 is equivalent to the deepest part of the collective unconscious that can never bemade conscious in Figure 7. It is the substratum or bedrock of the psyche.

n Models of the Psyche http://www.schuelers.com/ChaosPsyche/part_1_17.h

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Figure 8. Wave Model of Jung's Psyche.

Libido Model

Figure 9 shows the dynamics of the psyche in terms of the flow of libido. The libido in the psyche manifests itself tothe ego as images, and does so through the creative power of the imagination (Jacobi, 1973). The imagination producesimages from unconscious contents and provides them to the ego where they become conscious. In this way, theimagination, in the personal unconscious, serves as a transmitter which transforms the chaos of the unconscious contentsinto such images as appear in dreams, fantasies, visions, and every variety of creative art (p. 59). The significance or meaning attributed to any image depends upon its value intensity or level of libido (we will attempt to quantify intensitylater).

Libido flows throughout the psyche, seeking balance and harmony. Neurotic symptoms and complexes are causedwhen this flow becomes dammed or blocked for any reason.

Figure 9. Libido Model of Jung's Psyche.

Open Systems Model

Figure 10 shows a model of the psyche as an open system (adapted from Jacobi 1973). Here the center of thepsyche is the Self, balanced by the ego together with the shadow balanced by the persona. This model illustrates the opennature of Jungs view of the psyche. At the conscious end, the persona acts as a filter for the ego to the external world,while at the unconscious end, the archetype of the anima or animus acts as a filter to the collective unconscious. Thepersona is created by the ego as a defense mechanism for the shadow and the two energies tend to balance each other.


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Figure 10. Model of Jung's Psyche as an Open System.

Symbiosis Model

The archetypal Self and the ego-complex operate in a cooperative symbiotic relationship. The ego is a dissipativesystem. It is unclear if the archetypes are systems at all in the classical sense since they behave more like chaotic attractorsthan systems. Figure 11 show three models outlined by Edinger (1974). At the top is the first of three main stages of thesymbiotic relationship that exists between the Self and the ego--just after birth. Edinger (1974) points out that The Self isthe ordering and un ifying center of the total psyche (conscious and unconscious) just as the ego is the center of theconscious personality (p. 3). I have defined the self as the totality of the conscious and the unconscious psyche, and theego as the central reference-point of consciousness (Jung, 1989, p. 110). The Self is the integrated or total psyche actingas a unitary system. The ego begins within the psyche as one with, and barely distinguishable from, the Self. Here the egois present only as a potentiality. Edinger (1974) calls this the state of primary ego-Self identity (p. 6).

Figure 11. Symbiosis Model of Jung's Psyche.

In the center of Figure 11 is a model of the second main stage of this relationship. Here the ego is emerging as aseparate system. A residual ego-Self identity still remains (in the overlapped area between the two). In this stage, the egohas developed self-consciousness, and has formed a sense of identity. The ego is leaving the Self bu t is still connectedthrough an ego-Self axis. This stage occurs, for most people, during middle age (Edinger, 1974).

At the bottom of Figure 11, we see a model of the third and final stage. Here the ego has completely formed as a


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separate system and the ego-Self axis is a maximum. Edinger (1974) acknowledges that this relationship is an idealtheoretical limit which probably does not exist in actuality (p. 6). The sense of separation of the ego from the Self iscompletely conscious here, and the ego usually views the Self as something entirely different or separate from itself. Thegoal of individuation, during the second half of life, is for the ego to assimilate the Self and come to terms with it in acooperative way.

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