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DEPTH PSYCHOLOGY
Depth psychology explores the relationship between the conscious and the
unconscious and includes both psychoanalysis and Jungian psychology.
Depth" refers to what's below the surface of psychic manifestations like
behaviors, conflicts, relationships, family dynamics, dreams, even social and
political events.
All minds, all lives, are ultimately embedded in some sort of myth-
making. Mythology is not a series of old explanations for natural
events; it is rather the richness and wisdom of humanity played out in
a wondrous symbolical storytelling.
FREUD
1. The conscious mind includes everything that we are aware of. This is the aspect of our
mental processing that we can think and talk about rationally. A part of this includes
our memory, which is not always part of consciousness but can be retrieved easily at
any time and brought into our awareness. Freud called this the preconscious.
2. The preconscious mind is the part of the mind that represents ordinary memory. While
we are not consciously aware of this information at any given time, we can retrieve it
and pull it into consciousness when needed.
3. The unconscious mind is a reservoir of feelings, thoughts, urges, and memories that
outside of our conscious awareness. Most of the contents of the unconscious are
unacceptable or unpleasant, such as feelings of pain, anxiety, or conflict. According to
Freud, the unconscious continues to influence our behavior and experience, even
though we are unaware of these underlying influences.
The postulate that there are such things as unconscious mental states at all
is a direct function of Freuds determinism, his reasoning here being simply
that the principle of causality requires that such mental states should exist,
for it is evident that there is frequently nothing in the conscious mind which
can be said to cause neurotic or other behavior. An unconscious mental
process or event, for Freud, is not one which merely happens to be out of
consciousness at a given time, but is rather one which cannot, except
through protracted psychoanalysis, be brought to the forefront of
consciousness. The postulation of such unconscious mental states entails,
of course, that the mind is not, and cannot be, either identified with
consciousness, or an object of consciousness.
Deeply associated with this view of the mind is Freuds account of instincts
or drives. Instincts, for Freud, are the principal motivating forces in the
mental realm, and as such they energise the mind in all of its functions.
There are, he held, an indefinitely large number of such instincts, but these
can be reduced to a small number of basic ones, which he grouped into two
broad generic categories.
Eros (the life instinct), which covers all the self-preserving and erotic
instincts,
and Thanatos (the death instinct), which covers all the instincts towards
aggression, self-destruction, and cruelty.
The id is that part of the mind in which are situated the instinctual sexual
drives which require satisfaction;
the super-ego is that part which contains the "conscience," namely, socially-
acquired control mechanisms which have been internalized, and which are
usually imparted in the first instance by the parents
While the ego is the conscious self that is created by the dynamic tensions
and interactions between the id and the super-ego and has the task of
reconciling their conflicting demands with the requirements of external
reality.
Freud also followed Plato in his account of the nature of mental health or
psychological well-being, which he saw as the establishment of a
harmonious relationship between the three elements which constitute the
mind.
If the external world offers no scope for the satisfaction of the ids pleasure
drives, or more commonly, if the satisfaction of some or all of these drives
would indeed transgress the moral sanctions laid down by the super-ego,
then an inner conflict occurs in the mind between its constituent parts or
elements. Failure to resolve this can lead to later neurosis.
Collective unconscious
CARL JUNG
The name "collective unconscious" first appeared in Jung's 1916 essay, "The
Structure of the Unconscious". This essay distinguishes between the
personal, Freudian unconscious, filled with sexual fantasies and repressed
images, and the collective unconscious encompassing the soul of humanity
at large.
It must be pointed out that just as the human body shows a common
anatomy over and above all racial differences, so, too, the psyche possesses
a common substratum transcending all differences in culture and
consciousness. This is called the collective unconscious. This unconscious
psyche, common to all mankind, does not consist merely of contents capable
of becoming conscious, but of latent dispositions towards certain identical
reactions. Thus the fact of the collective unconscious is simply the psychic
expression of the identity of brain-structure irrespective of all racial
differences. This explains the analogy, sometimes even identity, between
various myth-motifs, and symbols, and the possibility of human beings
making themselves mutually understood. The various lines of psychic
development start from one common stock whose roots reach back into all
the strata of the past.
At first the concept of the unconscious was limited to denoting the state of
repressed or forgotten contents. Even with Freud, who makes the
unconscious - at least metaphorically - take the stage as the acting subject,
it is really nothing but the gathering place of forgotten and repressed
contents, and has a functional significance thanks only to these. For Freud,
accordingly, the unconscious is of an exclusively personal nature, although
he was aware of its archaic and mythological thought-forms.
Archetypes (Jung, 1947) are images and thoughts which have universal
meanings across cultures which may show up in dreams, literature, art or
religion.
Jung believes symbols from different cultures are often very similar because
they have emerged from archetypes shared by the whole human race. For
Jung, our primitive past becomes the basis of the human psyche, directing
and influencing present behavior.
Important archetypes include the persona (our social mask), this is the
public face or role a person presents to others as someone different to who
we really are (like an actor).
For our purposes this term is apposite and helpful, because it tells us that
so far as the collective unconscious contents are concerned we are dealing
with archaic or- I would say- primordial types, that is, with universal images
that have existed since the remotest times. The term "representations
collectives," used by Levy-Bruhl to denote the symbolic figures in the
primitive view of the world, could easily be applied to unconscious contents
as well, since it means practically the same thing.