C. G. JUNG’S ARCHETYPES OF THE UNCONSCIOUS
FROM JOSEPH CAMPBELL’S MYTHOS: PSYCHE AND SYMBOL
TERMS
Anima and Animus: These represent
the readiness in the psyche to respond to
a presence of a member of the opposite
sex. The anima is the male’s image of
an ideal woman; the animus, the
female’s image of an ideal man. An
individual’s anima or animus is a function
of archetypal or collective ideas
combined with a personal aspect. The
projection of the anima or animus can
lead to unrealistic expectations in
relationships.
Ego: The ego is the conscious self that
tries to bring impulses into accord with
the world or environment that it has
constructed.
Persona and Personae: From the Latin
word for mask, a persona represents the
combination of folk ideas and ways of
interacting with other human beings as
defined by a society and its beliefs. Each
society will have its own set of personae.
Projection: The act of unconsciously
seeing in others and aspects of the outer
world the elements that lie beneath the
threshold of consciousness. By
recognizing these projections in the
surrounding world an individual can
come to know his or her hidden self.
Maturation is the process of reconciling
these projections with the outer world.
Self: The center of the soul and the idea
of totality or fulfillment. The self is the
totality of consciousness enclosed in a
single body. The self is conditioned by
the body in which it resides and is a
function of the body’s biology. When
projected on a person, a powerful
connection can be the result.
Shadow: The shadow is that part of an
individual of which the ego has no
consciousness. Similar to the Freudian
unconscious, it is formed by repressed
shocks, which begin in infancy. The
shadow is the rejected, frightening, and
even terrifying, part of an individual, but it
also contains the positive values that
have not been allowed to come into
existence. The shadow is always
projected onto a member of the same
sex.
THE PROCESS OF INDIVIDUATION
INDIVIDUATION
Individuation is the gradual development of a wider and more mature personality. The process
of individuation is the lifelong psychic growth of an individual, which happens involuntarily and
naturally. The process follows a pattern that Jung believed would emerge through dreams. The
self serves as the organizing center of the regulatory effect of the process.
THE FIRST APPROACH OF THE UNCONSCIOUS
Beginning around the age of two and accelerating around school age, a child begins to
distinguish between the inner world and outer world. During this time the ego is created, often
followed by a number of painful shocks as the individual begins to recognize imperfections in
the outer world and also in the inner world. The child often feels an urgent need to deal with
both inner impulses and the demands of the outer world, though neither is well understood.
For some this period is marked by sadness and loneliness because the individual feels different
and unique. In others the deeper meaning of life is less of a concern as their daily experiences
are satisfying and meaningful. Despite the initial response to the external world, individuals
sooner or later will have to deal with a shock to the personality. This shock will hamper the ego
and the response is typically to shift the blame to something or someone external. Instead of a
shock some individuals may suffer from a deep internal boredom despite the outward appearance
of normalcy. Outward blame leads nowhere, and the only way to solve the problem is to turn
toward the darkness of the unconscious to identify the problem. Often this requires confronting
what is wrong with one’s self and one’s conscious attitudes. When this process is undertaken
consciously and willfully, it is the process of individuation.
THE REALIZATION OF THE SHADOW
The first type of criticism from the unconscious often comes in the form of the shadow, revealing
the qualities and impulses that are denied in one’s self by the conscious ego. Whatever form it
takes, the function of the shadow is to represent the opposite side of the ego. For example, on
rare occasions, one who lives out the worse side of his nature can have a shadow that appears as
a positive figure. If one lives out her natural emotions and feelings, the shadow may appear as a
cold and negative intellectual.
The impulses expressed by the shadow may be negative, in which case they should be
recognized and repressed, but they may also contain valuable forces, which should be
assimilated into experience. Determining this difference can be difficult, and the individual will
have to proceed carefully to determine how the ego should respond to the shadow.
THE ANIMA: THE WOMAN WITHIN
Beyond the shadow another inner figure emerges—the anima in males, and the animus in
females. These figures arise behind the shadow, bringing up new and different problems.
As a rule the individual’s anima figure is shaped by his mother. The anima can appear as a
negative figure. She can be expressed in irritable, depressed moods, uncertainty, insecurity, and
as repeating the theme, “I am nothing,” which results in a sort of dullness, and a fear of disease,
of impotence, or of accidents. This figure can even become a femme fatale, luring a man to
suicide. Another negative anima might appear in waspish, poisonous, effeminate remarks, which
the male uses to devalue everything. The male may even have a positive view of his mother, and
sill have negative anima aspects, which turn him into a sentimentalist or an overly sensitive
person. He may also frequently find himself in neurotic pseudo-intellectual dialogues that keep
him from being directly involved in life and making decisions. The projection of the anima onto
a woman can lead a man into a poorly suited relationship, or can work to undermine a
relationship by being projected onto another woman outside the relationship.
Anima figures have many positive aspects as well. They can help a man find the right partner,
and can help a man’s logical mind discern facts hidden in his unconscious. The anima often
works as a guide or mediator between the ego and the self.
Anima figures often appear in one of four stages of development: the first stage represents
purely instinctual and biological relations; the second is at a romantic and aesthetic level, though
still with sexual elements; the third stage is a figure who raises love to the heights of spiritual
devotion; and the fourth stage, represents a wisdom that transcends even the most holy and pure.
THE ANIMUS: THE MAN WITHIN
Similar to the anima for males, the animus can reveal itself negatively in women, commonly in
the form of a hidden “sacred” conviction, preached with a loud, insistent voice or imposed on
others by means of brutal emotional scenes. A common theme of the animus is “The only thing
in the world that I want is love—and he doesn’t love me”; or “In this situation there are only two
possibilities—and both are equally bad.” Though the animus opinion, which never believes in
exceptions, is usually right in a general way, it seldom fits the individual situation. The animus
is largely shaped by the individual’s father, who gives the daughter unarguable, incontestably
“true” convictions that never include the personal reality of the woman as she actually is. There
is an animus counterpart to the femme fatale who lures women away from human relationships,
especially those with men. The negative animus can also act like a robber or murderer
influencing a woman to lead her husband or children into illness, accidents, or death. There are
also positive attributes: the animus too can act as a mediator between one’s ego and the self,
often through his creative activity.
The animus also appears in four stages: the first represents mere physical power; at the next stage
initiative and capacity for planned action is exhibited by the animus; at the third, the animus
becomes the “word”; and in the fourth stage, the animus is the incarnation of meaning. At the
highest level the animus becomes a mediator of the religious experience whereby life acquires
new meaning.
THE SELF: SYMBOLS OF TOTALITY
After confronting and integrating aspects of the shadow, and dealing sufficiently with the anima
or animus so that an individual is no longer associated with either, a new dominant character will
emerge. This character will represent the self. In females it typically appears as a superior
female figure—a priestess, sorceress, earth mother, or goddess of nature or love. For a man it is
typically a masculine initiator and guardian, a wise old man, a spirit of nature. These are typical
but not definite forms: the self can also appear as a youthful character to represent a new vitality,
or as an animal or stone to represent different ideas associated with those entities.
If one is devoted to the instructions of the unconscious, life can suddenly turn into a rich,
unending inner adventure, full of creative possibilities.
The preceding notes are based on M. L. von Franz’s essay “The Process of Individuation”
which appears in Man and His Symbols, edited by Carl Jung. The book was the last major
undertaking of Jung’s life, in which he elicited the help of his students and colleagues to
bring his life’s work to a general audience.
Created by David Herring, University High School, Tucson, Arizona, November 2007.