DAIMONIC QUEST A MANUAL ON THE PROCESS OF INDIVIDUATION THROUGH THE PROJECTION OF THE ARCHETYPAL LOVER ______________________________

A Dissertation Presented to the faculty of the California Graduate Institute of The Chicago School of Professional Psychology ______________________________

In Partial Fulfillment of the Requirements for the Degree Doctor of Psychology ______________________________

by Mehrnoosh Sheblid June 2009

The dissertation of Mehrnoosh Sheblid is approved.

__________________________________________ Donald Schultz, PhD, CGI Reader

__________________________________________ Terry Webster, PhD, CGI Reader

__________________________________________ Jack Mayhall, PhD, Chair

California Graduate Institute of the Chicago School of Professional Psychology West Los Angeles, California 2009

Copyright 2009 by Mehrnoosh Sheblid All rights reserved.

This being human is a guest house. Every morning a new arrival. A joy, a depression, a meanness, some momentary awareness comes as an unexpected visitor. Welcome and entertain them all! Even if theyre a crowd of sorrows, who violently sweep your house empty of its furniture, still, treat each guest honorably. He may be clearing you out for some new delight. The dark thought, the shame, the malice meet them at the door laughing, and invite them in. Be grateful for whoever comes, because each has been sent as a guide from beyond. Rumi

The Essential Rumi, Coleman Barks, Trans. (New York: HarperCollins, 1995). P.109

To Kamy and Nilu.

ACKNOWLEDGEMENTS I would like to express my appreciation to the members of my dissertation committee Dr. Terry Webster for her guidance and professional support, and Dr. Donald Schultz for his support and consideration throughout the process of completing this dissertation and my doctoral degree; I couldnt complete my degree without your help. I would like to thank Dr. Russell Hunter for his assistance in formatting and constructing this dissertation. I would like to thank the clinicians who agreed to evaluate the findings of this dissertation. I am thankful for their willingness to offer valuable feedback and for assisting me to develop a better manual on the process of individuation. The desire to write a manual similar to the abridgement section of this dissertation started to form about six years ago. At that time, I was not familiar with Jungian theory and the process of individuation. But I noted down my ideas, filed them, and completely forgot about them. More than two years ago, as I was struggling to explain my dissertation topic and as I was searching for the right words to express my unclear thoughts, Dr. Jack Mayhall kindly and clearly formed the problem statement of this dissertation from my incoherent words. My sincere thanks to Dr. Mayhall, chairperson, for guiding me in the process of individuation with his valuable feedbacks and for being the light bearer throughout the process of writing this dissertation. Lastly, I am grateful for the One who changed my inner world from: Perish the day when I was born. Why was I not still-born? Why did I not die when I came out of the womb? vi

Why should the sufferer be born to see the light? Why is life given to men who find it so bitter? Why should a man be born to wander blindly, Hedged in by God on every side? Job 3:3-23 New English Bible

To: I had heard of thee by the hearing of the ear, But now my eye sees thee; Therefore I despise myself, and repent in dust and ashes. (Edinger p, 91)

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 TABLE OF CONTENTS

ACKNOWLEDGEMENT. vi DISSERTATION ABSTRACT......xi 1. NATURE OF THE STUDY Background to the Study.......1 Statement of the Problem ..4 Research Question.....5 Application of the Result.......5 Theoretical Framework......6 Definition of Terms ..8 Outline of Remaining Chapter ....11 REVIEW OF RELATED LITERATURE Chapter Overview....12 Jung: A Brief History..12 Jungs Theories ......18 The Self ......18 Ego......21 Individuation......................................................25 The Unconscious and Archetypes ..........................27 The Goddesses as Archetypes ....31 Complexes...................................39 Development of Persona, Shadow, Anima, and Animus........42 Romantic Love....49 Chapter Summary52 METHODS AND PROCEDURES Chapter Overview ...............................................53 Restatement of the Problem ...53 Objective and Rationale .......53 Research Plan .........54 Participants .....56 Procedures.......57 Instrumentation...............................57 Assumptions and Limitations of the Study... ..........58 Chapter Summary .......59

2.

3.

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4. FINDINGS AND EVALUATION Chapter Overview.......60 Codification of the Literature for Manual (First Section).......61 Typical Functions of Mother Complex in Daughters.........62 The overdeveloped mother complex......62 Undeveloped mother complex.......63 Positive aspect of mother complex....63 Negative aspect of mother complex.......64 Typical Effects of Mother Complex in Sons... .64 Overdeveloped mother complex....64 Positive effects of the mother complex..........65 Negative aspects of mother complex.....65 Archetypal Level.......65 Personal Level...65 Mother Complex and Anima (Formation of Anima)....................66 Mother Complex and Animus (Formation of Animus).............70 Formation of Persona and Shadow...........74 Formation of Ego-Self axis...........76 Codification of the Literature for Manual (Second Section)..80 Individuation Goals for Women.......81 Conscious Awareness of Mother Complex.......81 With overdeveloped mother complex............81 With undeveloped mother complex.......81 With positive aspects of mother complex..............82 With negative aspects of mother complex.....82 Mother complex contamination at personal level..........83 Mother complex contamination at archetypal level...........83 Individuation Goals for Men ....85 Conscious Awareness of Mother Complex........85 With overdeveloped mother complex........86 With Don-Juan characteristics............86 With negative aspects of mother complex.86 With positive mother complex...87 Mother complex contamination at personal level......87 Mother complex contamination at archetypal level.......87 Anima and Animus Contrasexual Opposite Within..........89 Integration of anima.......90 Integration of animus.....91 Integration of Persona.......93 Integration of Shadow......94 Integration of Ego-Self Axis.........97 Evaluation of Findings from Evaluators...103 Findings of Likert-Type Questioners104 Discussion.109 ix

Chapter Summary......111

5. SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS..112 Summary...112 Conclusion....116 Recommendation......122 REFERENCES....127 APPENDIX Appendix A: Abridgement of the Manual...130 First section: Process of Individuation..131 Second section: Individuation...............136 Appendix B: Therapist Evaluation.......145 Therapist Evaluation Questionnaire .....146

DISSERTATION ABSTRACT DIAMONIC QUEST A MANUAL: ON THE PROCESS OF INDIVIDUATION THROUGH THE PROJECTION OF THE ARCHETYPAL LOVER Mehrnoosh Sheblid

California Graduate Institute of the Chicago School of Professional Psychology May 2009

Jack Mayhall, PhD, Chair Donald Schultz, PhD, CGI Reader Terry Webster, PhD, CGI Reader

Introduction Romantic love as a mass phenomenon has overwhelmed the Western Collective psyche. Many relationships begin with the ideal of true love but across time with much disappointment to them they fall apart. It is not unusual that in our society people keep on searching for the ideal romantic partner, an ideal that lasts only for a short period of time since it is based on projections of different components of ones unconscious materials. This process is filled with much pain and suffering for adults and children who have to witness the loss of a parent and the replacement of the parent by another individual. Thus, this study addressed the basic research problem: How does the projection of the archetypal lover influence ones daimonic quest for individuation? The theoretical framework for this study was provided by Carl Jung and contemporary Jungian analysts. The theory was codified and a manual that consisted of two sections was written to answer the objectives of the study.

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A Likert-type questionnaire based on each section of the manual was developed for the evaluation of the validity of the findings. Three Jungian analysts received the manual along with a therapist evaluation questionnaire. According to the evaluation results, evaluators agreed (average score of 4.26) that the findings addressed the basic research problem of this study. Results of the study showed that the mother archetype forms the foundation of the mother complex and mother shapes the positive or negative formation of the mother complex. The effect of the mother complex seems to be more clear in daughters because in boys it is also contaminated with anima. Depending on the function of the mother complex at different levels (archetypal, personal), different intensities (undeveloped or overdeveloped), and with different effects (positive or negative), people respond differently in a romantic relationship. The function of the other components of the psyche such as contrasexual opposite, persona shadow and egoSelf axis also affect peoples response in a romantic relationship. These are contributing factors that either deteriorate or deepen romantic relationships. A major theme of this study is that the archetypal lover serves as the archetype of initiation in the personal unconscious. By projecting the ideal of romantic partner in the outer world, the personal unconscious is compensating for the one-sided life style where many people have been ignoring the development of personality and instead are concerned only with material possessions and achievements in life. This is the reason that romantic love has become a mass phenomenon that overwhelmed the Western collective psyche. The implication of the study is that people must become conscious of the role of the personal mother, the function of the mother complex and other components in the psyche and their manifestations in everyday life in order to form a healthy ego-Self axis. They need to evaluate their mental activities, existing values, beliefs, ethics, and determine the existing

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patterns of relations and feelings in order to discover their origin, their usefulness, and to separate and rejoin them again in a correct way; it is after objective observation that they can change the direction of their lives and see that romantic love is to enrich them and move them closer to wholeness. Then they can see that they truly were made in the image of God. This is the gift of the lover archetype as the archetype of initiation in ones daimonic quest for individuation.

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CHAPTER 1

NATURE OF THE STUDY

Background to the study Our modern Western society is the only culture that has experienced romantic love as a mass phenomenon. Many relationships begin with the ideal of true love. Although they have high hopes for their future, across time with much disappointment to them the relationship falls apart. To most of them everything seemed right in the beginning but they dont know why they fall out of love. While some may give up the dream of being in a romantic relationship, others continue to end one relationship and start a new one hoping to find their ideal partner. They never stop to analyze themselves or their relationship. They believe by changing their partner, they can have the ideal romantic relationship and find the perfect partner. If one could look at romantic love as ones journey of personal evolution then its essence and its meaning could uncover many aspects of ones unconscious attitude and beliefs and serves as a path to consciousness. Thus, this theoretical study is designed to explore the degree to which partners might serve as a mirror to bring a higher level of consciousness to their relationship as well as to themselves in a romantic relationship. More specifically, I will draw on Jung and contemporary Jungian theories to discuss the nature, function, and purpose of the archetypal lover, as well as the role of daimon in ones journey to individuation.

The most fundamental aspect of Carl Jungs theory is the Self and Archetypes. The Self, as he posited, is a priori that manifest structures in the forms of archetypes. The Self is the center and totality of the psyche, both the unconscious and the conscious. Jung believed that the Self has a purpose to maintain the interapsychic balance and development of consciousness (Jung, 1968, 1971). According to Carl Jung, the unconscious is at its basis collective in character. From the unconscious there emanate determining influences which, independently of tradition, guarantee in every single individual a similarity and even sameness of experience, and also the way it is represented imaginatively the unconscious, therefore, contained a wealth of potentialities for image formation (archetypes) [italics added], and this could lead to the creation of new ideas and positive personality development (Singer, 1994, p. 98). Jung applied the term archetype to psychic perception and understanding common to all human beings. The individual psyche, he believed, is a product of personal experiences as well as a transpersonal dimension manifested in universal patterns and images from the collective unconscious. The archetype is not only perceptible but also potentially present influencing our thoughts, feelings, and behavior. The archetype is essentially an unconscious content that is altered by becoming conscious and by being perceived, and it takes its colour from the individual conscious in which it happens to appear (Jung, 1959, p. 5). Although archetypes exist, they cannot be observed directly but their manifestation in the form of image and form are observable both within the individual and within the society. Like instincts that determine ones action, archetypes are the

unconscious modes of understanding that regulate our perception. When there is an archetypal issue, the complexes develop but if archetypes are understood correctly, they liberate the suffering individual or society from a sense of personal or collective disaster and eventually lead to a meaningful existence. According to Jung, when a great psychological phenomenon suddenly appears in the life of an individual, it represents an unconscious potential that is rising to the level of consciousness because the psyche strives toward wholeness (Johnson, 1983, p. xiii). The psychological phenomenon may also appear in a society or certain point of history which point to a possibility bursting out of the collective unconscious. If the observable fact integrated into consciousness, it brings about meaning although it may be overwhelming and even destructive in the beginning. Likewise, the ideal of romantic love that burst into western society has overwhelmed our collective psyche. Its tremendous power has created more tragedy and alienation between partners and within each person. It is the greatest adventure of our lives that demands a higher level of personal evolution. When people learn the dynamic of romantic love and their own psyche, they experience the potential and beauty of romantic love as well as the illusion that is carried inside each person at the unconscious level. A great idea such as romantic love can only take hold of people from outside because something in them at the archetypal level responds to that phenomenon. As will be explained, the focus of this theoretical study is on activation of the archetypal lover by a unique and special individual that is known only to ones daimon. The romantic partner is felt as known to the other partner, or as Plato posited as ones lost half. The relationship feels sacred and heavenly while the individual uses the

experience, feelings, and emotions both negative and positive to become more aware and conscious. It is in this type of relationship that love grows and partners become more aligned with their Self.

Statement of the Problem In our modern society even though advancement in technology has enhanced peoples lives in the materialistic domain and has provided more time than was ever imagined for relationships, leisure activity, and personal growth, most people continue to feel a psychic void that neither material belongings nor any prestige, power, and relationship can fulfill. Our civilization pushes people to work hard in order to achieve a stronger sense of accomplishment through material possessions but in the process many have lost their sense of relatedness first to the Self and then to the others. Unlike other commodities, love and relatedness cannot be bought. They are invisible spiritual forces that are born through development of self-awareness and inner transformation. Although many start a relationship with passion and high hopes for the future, they dont know why their relationships collapse and their marriage ends. Thus, the focus of this dissertation is to codify the most important and relevant concept postulated by Carl Jung and contemporary Jungian analyst in order to develop a manual to address the basic problem: How does the projection of the archetypal lover influence ones daimonic quest for individuation?

Research Questions 1) To what extent (as indicated by a treatment plan used by Jungian thought) does a mother complex influence ones archetypal lover projection process when put upon a romantic partner? 2) To what extent (as indicated by a treatment plan used by Jungian thought) does a mother complex influence ones daimonic quest of individuation in a romantic relationship?

Application of Results The goal of this theoretical study is to investigate and define the process of individuation through archetypal expressions in a romantic love relationship. Individuation is the developmental process that recurs repeatedly on an increasingly advanced level as an individual faces different stages of life. Through this process, one realizes and integrates consciously all the possibilities contained within oneself to find ones direction and a sense of purpose in life. Change and growth are the essential aspects of our lives. Only when people become highly conscious can they form a healthy and mature relationship to themselves, to others, and especially to a romantic partner. When people learn the dynamic of romantic love and their own psyche, they may experience the potential and the beauty of romantic love as well as the illusion that is carried inside each person at the unconscious level. Romantic love could be used as a path to consciousness when an individual releases expectation and uses the relationship as a psychological mirror to promote the growth of love and psychological well being of the individuals. 5

In our society, many people are stuck in what Victor Turner calls the liminal state where they no longer respect themselves as they were but lack the slightest idea of who they want to become. A mother or father who is unhappy with who she or he is and is obsessed by achieving and excelling more continues to feel empty and unconsciously falls into despair and may easily pass down the feeling to her or his children. The growths of consciousness and awareness that can be achieved from each of our experiences are the most valuable gifts that are given in each relationship. Unfortunately many dismiss this gift because of the illusionary unconscious expectation. These unrealistic expectations, feeling of unhappiness, and contaminated relationships that are seen in families and between partners in our society inspired me to write about romantic relationship as a realistic path to self discovery and consciousness. The results of this study may help women and men to acquire a better understanding of their motives and desires, the unconscious reasons to pursue a romantic relationship, their unhappiness with their partner once they are in the relationship and the psychological void they feel that no romantic relationship can ever satisfy. The result of the study may also help the clinicians to understand the developmental status of clients who continually experience unsuccessful relationships and to inform them in what ways their romantic relationships may move them to an integrated whole personality and toward becoming an individuated person.

Theoretical Framework The primary theoretical literature that provides the foundation for this dissertation is on concepts postulated by the Swiss psychiatrist and theorist Carl Gustav Jung (1875-

1961), the founder of analytical psychology. His most important discovery was the collective unconscious or archetypal psyche. The individual psyche, he postulated, is a product of personal experiences as well as transpersonal dimension that are manifested in universal patterns and images in the forms of dreams of the individual or dreams of an entire people at a certain point in their history in the form of myths. Jung illustrated that dreams and myths are the symbolic imagery of the unconscious striving to become conscious. When people understand the symbolic meaning of images and integrate them into their lives they can achieve wholeness. Likewise, the idea of romantic love that presently occupies the western psyche in a contaminated way, if understood correctly at the individual level, can move us to the next level of evolution in our consciousness. In this theoretical study the concept of Jungian archetypes is used to explore the nature of romantic love. More specifically the role of twin archetypes of contrasexual, anima and animus, in romantic love will be explored. Because of their archetypal nature, many men may experience the image of anima in collective forms such as Sophia or many women may experience the image of animus in collective forms such as Hermes. In the less extreme form these archetypes may be represented as a man projecting his mother complex onto his partner or a woman projecting of her father complex onto her partner which eventually leads to dissatisfaction if not deterioration of the relationship. The concept of goddesses from the Jungian perspective will also be discussed as an insight tool that may create a new understanding of people and their relationships. When a woman acknowledges which goddess is more dominant within her, she is less likely to act unconsciously and thus gain more control over her abilities, weaknesses and

priorities. Although the goddesses are stronger in women, they nevertheless exist in men as well. Moreover when a man acknowledges which goddesses he is attracted to, he is more likely to consciously choose a partner who is more aligned with his expectations and avoid repeating relationships with unhappy endings. Although the concept of gods from Jungian perspective is not discussed in this dissertation, men and women can use the eight archetypal gods to understand themselves and each other better and base their expectations on realistic grounds that explain the behavioral patterns of themselves and their partner. (Singer, 1994)

Definition of Terms The following are terms used throughout this dissertation and are relevant to the material contained in this study. The terms with their definitions are alphabetically ordered. Some of the terms will be more fully explained later in the body of this study.

Analytic theory Theory of reconciliation of opposing forces.

Anima An unconscious soul-image, the feminine personality component of the man as well as the image he holds of feminine nature that stands in opposition to the conscious persona. This image can unconsciously be transferred to a woman and contaminate a relationship.

Animus An unconscious soul-image representing masculinity within woman and may have different images which correspond to the womans stage of development. It may represent power, wisdom, or will. A woman can easily transfer this image to a man with the same characteristics and contaminate the relationship.

Archetype Inherent predispositions pattern of thoughts or symbolic imagery that reside within the depths of the human psyche, timeless and autonomous elements, derived from the collective unconscious, and are manifested in the archetypal images of dreams or myths. Like cerebral cortex that organizes our sensory system, the psyche organizes our experience through the archetype.

Collective Unconscious The most powerful part of the human psyche that is common to all humankind with different levels that can be explored but may not be safe. Each deeper level of the unconscious becomes more collective in nature containing all the shared experiences with all generations and life forms both positive and negative.

Complexes The constellation of psychic elements such as feelings, thoughts, perceptions, and memories that are grouped around emotionally sensitive areas. It consists of a nucleus with energy that draws experiences and thoughts toward it and operates unconsciously.

Daimon This term was first used by Plato in his work, the Republic. Daimon or the Self is the inner companion guiding the individual to become a complete human being.

Ego The conscious part of the psyche containing the thoughts, feelings, memories and perceptions that gives a sense of identity.

Individuation The process of self knowledge by conscious realization, differentiation, and integration of different elements of the psyche and all the possibilities within the individual that include both weaknesses and strengths.

Persona A social mask, ones response to the social demands and traditional roles stemming from the archetype of social interaction and roles.

Personal unconscious Part of human psyche that contains lost, repressed, and forgotten memories. Its contents are either not yet ready to reach consciousness or never reached the threshold of consciousness and were subliminally perceived.

Projection The unconscious transference of ones ideas, feelings, thoughts, and qualities to another person. 10

Psyche The totality of inorganic life that contains conscious and unconscious, personal and collective.

Self The archetype of unity and wholeness, the center of being, striving for the union of conscious with the unconscious. Other names such as God, and Mana also refer to the same concept.

Shadow The dark and unconscious side of the psyche that may be more obvious to others than the individual; the socially unacceptable aspects of persona, and undeveloped parts of the personality that conscious ego tends to reject but contains great vitality for personal growth if integrated into the personality.

Outline of Remaining Chapters This dissertation contains four additional chapters. Chapter 2 presents a literature review on Jungian theory. Chapter 3 presents the problem statement, objectives, rationales, as well as the research methods and procedure. Chapter 4, the findings, presents the manual on the process of individuation through the projection of the archetypal lover. Chapter 5 will include a summary and conclusion of the study and also recommendations for the future study.

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CHAPTER 2

REVIEW OF RELATED LITERATURE

Chapter Overview This chapter begins with a biography of Carl Gustav Jung and for the purpose of this dissertation, the focus will be on the first twenty-five years of his life which is the period from his birth until he became an assistant at the Burgholzli Mental Hospital in Zurich. The reason for this selection is to demonstrate the extent his Diamon may have influenced his childhood imagination, had shaped his personality, and his theories as one of the giants of psychology who was the first to include the existence of the psyche as the responsible factor for both knowledge and insight. In the second section of this chapter, some components of Jungs theory such as The Self, archetypes, complexes and unconscious which are relevant to this study are explained.

Jung: A Brief Biography From Birth to Young Adulthood Carl Gustav Jung was born in Basel, Switzerland, in 1875. When he was six months old his parents moved to Laufen above the Falls of the Rhine. He noted (1961) in his memories, dreams, and reflection that his memories of his earlier life (second or third year) was but an islands of memory afloat in a sea of vagueness, each by itself, apparently with no connection between them. (Jung, 1961, p. 6)

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One of his later memories with his mother visiting a friend at Lake Constance had a powerful impact on him. At that time the idea became fixed in his mind that he must live near a lake for no one can live without water. When he was three years old he suffered from eczema which he connected to the separation of his parents. In the same year his mother was also hospitalized and Jung was taken care of by an aunt who was twenty years older than his mother. He was greatly troubled by his mothers absence and as a result was always mistrustful when the word love was associated with women. From then on, I always felt mistrustful when the word love was spoken The feeling I associated with woman was for a long time that of innate unreliability. Father on the other hand, meant reliability and powerlessness. That is the handicap I started off with. Later, these impressions were revised: I have trusted men friends and been disappointed by them, and I have mistrusted women and was not disappointed (Jung, 1961, p. 8). Jung was looked after by a maid who he felt only belonged to him and not his family. It was her characteristics that later symbolized the component of his anima and the whole essence of womanhood to Jung. He felt that his maid was connected to mysterious things that he was not able to understand. He recalled memories that pointed to an unconscious suicidal urge or resistance to life in this world. Before age six, Carl Jung was introduced to Christianity by his father who was a reformed church Evangelical Minister, and his eight uncles, his mother and maternal grandfather. He had also an inexhaustible interested in an old childrens book containing exotic Hindu religion with illustration of Brahma, Vishnu, and Shiva. He felt a connection between these pictures and his original revelation but never revealed the secret to anyone.

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Jung attributed his mature behavior at such an early age to his loneliness as a single child, his vulnerability, and sensitivity. As a child he couldnt endure to be watched or judged while he played. His favorite game was to build towers with bricks and then destroy them by an earthquake. His other interests was giving interpretation to pictures he made by ink blots in his exercise book. By age seven, Jung finally found the playmates he was lacking in school. However, soon he realized that he was somehow a different person because of his schoolfellows. He felt the wider world was a suspicious and hostile place that had him in its mercy with unanswerable questions. During this time the atmosphere at home was beginning to be intolerable for Jung since his parents were sleeping separately while he was sleeping with his father. He recalled having nightmares and visions of figures whose heads were detached along with manifestation of physical illness during this time. Between age seven to nine, he was fond of a fire that he tended in the garden. There were spaces in the old wall that made interesting caves in which he made himself concern with only one of them. Although his friends could make fire in other caves, it was only him who was responsible for this fire. To young Jung, this fire was exceptional, my fire alone was living and had unmistakable aura of sanctity (Jung, 1961, p. 20). He also played an imaginary game with a stone that was in front of this wall. At time he was perplexed at who was what now, I am sitting on top of this stone and it is underneath. But the stone could say I and think I am lying here on this slope and he is sitting on top of me (Jung, 1961, p. 20). Thirty years later as a married man with children, he continued to experience the same thought once he was back to the garden. He felt the pull

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of this world was so strong that he had no choice but to separate himself violently in order to continue his life. At age 10, Jungs childhood was concluded with the episode of the carved manikin which lasted one year. His uncertainty in the world and disunion with himself led him to carve a manikin at the end of his ruler. He then painted, cut and placed it in his pencil box where he made a bed for him along with a stone from the Rhine. This was his secret and possessing it had a powerful impact on his personality which was considered as an essential part of his boyhood. It seemed that Jung continually relied on his manikin during the difficult time at that age. He placed a scrolled written note in the manikin box after each visit which served him as a solemn ceremonial act (Jung, 1961, p. 21). After twenty-five years while Jung was studying the psychology of unconscious he was reminded of the episode of his manikin. I read about the cache of soul-stones near Arleshiem, and the Australian Churingas. I suddenly discovered that I had a quite definite image of such a stone, though I had never seen any reproductions. It was oblong, blackish, and painted into an upper and lower half. This image was joined by that of the pencil box and the manikin.Along with this recollection there came to me, for the first time, the conviction that there are archaic components which have entered the individual psyche without any direct line of tradition (Jung, 1961, p. 23). He believed that as a child he performed the ritual much like natives of Africa who first act and then after a very long time reflect on their action. At age eleven, Jung was sent to Gymnasium in Basel. After observing other children, their parents, their carriage, and their clothes, he realized he was from a very poor family. While other kids had money in their pockets, he had holes in his shoes and at times had to sit in his school with wet socks for six hours.

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Throughout his school years, he studied in a wide variety of fields as well as observing his developing mind in process. It is clear that from an early age he devoted himself to explore the psyche. He believed his life was a story of self realization of the unconscious in which his personality desired to evolve from his unconscious and experience itself as a whole. He saw life as a plant that lives on its rhizome. Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above the ground lasts only a single summer. Then it withers away-an ephemeral apparition. When we think of the unending growth and decay of life and civilization, we cannot escape the impression of absolute nullity. Yet I have never lost a sense of something that lives and endures underneath the eternal flux. What we see is the blossom, which passes. The rhizome remains (Jung, 1961, p. 4). He noted his development in two distinct directions. On one hand he perceived himself as son of his parents, an industrious schoolboy who was interested in natural science and classics and on the other hand, he was a grown up man who belonged to the eighteenth century and was fascinated with the mysteries of ultimate things and questioned the nature of God and secrets; here nothing separated man from God; indeed, it was as though the human mind looked down upon Creation simultaneously with God (Jung, 1961, p. 45). Jung referred to these as his number one and two personalities which were oriented toward the objective world that is out there or the subjective world of psyche. He believed that no mater which one of the personality was in the forefront, the other one was not very far; however, his number two personality was more important to him in which he always welcomed anything that came to him from within. His gift could be seen in his willingness to explore the conflict within himself and to follow them wherever they led him regardless of his feelings of fear, insecurity and at times awe. 16

I had a sense of destiny, as though my life was assigned to me by fate and had to be fulfilled.I had the feeling that in all decisive matters I was no longer among men, but was alone with God. And when I was there where I was no longer alone, I was outside time; I belonged to the centuries, and He who then gave answer was He who had always been, who had been before my birth. These talks with the Other were my profoundest experiences: on the one hand a bloody struggle, on the other supreme ecstasy (Jung, 1961, p. 48). In the spring of 1895, Jung started to study medicine at the university of Basel. That continued to be a time of poverty for him that he never missed. He won a scholarship from university, was supported by his uncle and worked to pay his school expenses. During his first year of study, he was amazed that the existence of the psyche was never taken seriously; a phenomenon that was responsible for both knowledge and insight to him. Discussing his ideas, his unconventional way of thinking to new possibilities, his vast knowledge in fields of theology, philosophy, and literature caused him much pain and suffering throughout his life. Jung was disliked by others and alienated his classmates throughout his student years which brought him a feeling of inferiority, and depression. Unlike others, he believed that there might be events that are outside of the limited categories of space, time and causality. However, he learned that these discussions would lead to trouble and that he needed empirical evidence to support his ideas. Upon reading the work of Krafft-Ebbing, Jung discovered that in psychiatry he could find the interaction between nature and spirit. In December 1900, he became an assistant at Burgholzli Mental Hospital in Zurich. During his hospital tenure, Jung gained insight into the richness of his patients inner experiences. He believed cure must grow out of the patient; as a result, doctors cannot apply the same method of therapy for all

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patients. Each individual, he believed, needed to be treated as a unique person who speaks a different language.

Jungs Theories Jung psychology leads back to the psyche as a reality that can be known, described and experienced. Over the centuries, majority of people have lost contact with the inner life and with its symbolism as our culture has evolved to be more and more materialistic. From 1900 to 1960, Jung had written excessively on different and varied topics from child psychology to UFOs. Through his open mind and unique way of thinking, he not only corrected himself but also developed and described new psychological phenomenon that are both extraordinary and valuable. Although an overview of his theories are important, for the purpose of this dissertation I will focus primarily on sections of his theories that are applicable to the topic of this dissertation: romantic love.

The Self The totality of all the opposite forces, energies, and the qualities that reside within the psyche is the Self. It is also the potentiality within each individual to achieve wholeness. Different names such as god, daimon, mana, or unconscious have been applied to the Self throughout the history in different cultures. The Self is the central and dominant archetype in the collective unconscious. the self is a quantity that is supraordinate to the conscious ego. It embraces not only the conscious but also the unconscious psyche, and is therefore, so to speak, a personality which we also are. There is little hope of our ever being able to reach even approximate consciousness of the self, since however much we may make conscious there will always exist an indeterminate and indeterminable amount of unconscious 18

material which belongs to the totality of the self (Jung, 1961, p. 398). Jung (1959) referred to the Self as a psychic totality and at the same time a center, neither of which coincides with the ego but includes it, just as a larger circle encloses a smaller one (p.76). According to Edinger (1972), the conception of the Self is a paradox. It is simultaneously the center and the circumference of the circle of totality (p. 7). The self is superordinate to the ego just as the sun is to the earth. Singer (1994) describes the relation of the Self to the ego, as if one were being drawn inward toward a center of great luminosity, yet to fly straight into it would be like a moth darting into a flame or the earth hurtling itself into the center of the sun. So one moves around the center instead, close enough to see the brightness, to feel the warmth, but maintaining the orbital tension, a dynamic relationship of a small finite being to a source of light and energy that has no limits (p. 210). This relationship can be seen; for instance, between Faust and Goethe or Zarathustra and Nietzsche. The Self is oriented to unite the unconscious and the conscious. It is the nucleus of the psyche thus it functions as the organizing center in the psyche just like the ego is the center of conscious personality. For most people this union starts to develop during the second half of life. In the first half of life, individuals are mostly concerned with ego development, achievement in life, and their image as members of their society. During the second half of life, inner growth, achieving harmony with all existence, and finding meaning or purpose in ones life replaces the previous concerns. According to Jung (1974), In the last analysis every life is the realization of a whole, that is, of a self, for which reason this realization can also be called individuation (p. 296).

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The nature of the Self as an unknowable entity requires the language of symbols or metaphors. According to Jung (1961), the Self only expresses itself through the language of symbols. During his investigation on the collective unconscious, he discovered that the mandala motif is a universal symbol that represents the Self. After his discovery, Jung spent ten years before publishing his first paper on the mandala symbol. The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man. It represents the results of the joint labors of consciousness and the unconscious, and attains the likeness of the god-image in the form of the mandala, which is probably the simplest model of a concept of wholeness, and one which spontaneously arises in the mind as a representation of the struggle and reconciliation of opposites (p. 335). Common characters, symbols, images, and motifs in different religions, cultures, and dreams, throughout history points to an unknowable secret- to the ultimate unknown meaning of human existence; the Self [italics added] (Von Franz, 1968, p. 215). For instance in one religion the Self is referred to as the beginning when all was chaos and in another it is referred to as the Garden of Eden; both of which refer to the undifferentiated Self. In Hebrew-Christian myth, Jobs encounter with Yahweh can be considered as a description of the egos encounter with the Self. The dangerous aspect of the ego identification with the Self is also explained by the myth of inflation when Zeus fastened Ixion who was attempting to seduce Hera, Zeuss wife, to the wheel of fire. In the Hindu religion, the Self is represented by the Cosmic Man who exists within each individual. The Cosmic man redeems the individual by leading him out of creation and its suffering, back into his original eternal sphere. But he can do this only if man recognizes him and rises from his sleep in order to be led

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(Von Franz, 1968, p. 215). In east the Self is represented by Buddha, Krishna while in west it is represented by Christ, or as late antiquity called him Anthropos. In dreams the Self appears in numerous images such as the figure of miraculous child, wise old man or woman, guardian, heroine, bisexual being or shapes such as circles, round stone, crystal, and diamond. Although all the stories and myths appear to be different, the process of Self realization is apparent as each story unfolds. In addition, some story such as wheel of fire indicates the consequence of ones inability to separate oneself from identification with the Self that is a supraordiante entity which needs to be respected at its transcendent level. The Self is a great power in the psyche with its own dark side. As was mentioned previously, the Self consists of opposite forces, energies and qualities. Being possessed by the dark side of the Self causes one to think with mounting excitement that he has grasped and solved the great cosmic riddles; he therefore loses all touch with human reality (Von Franz, 1968, p. 234).

Ego The center of conscious personality is the ego. Ego is not present at birth and its development is a process that takes place after birth through adulthood. The self is born but the ego is made; and in the beginning all is Self.Since the Self is the center and totality of being, the ego totally identified with the Self experiences itself as a deityalthoughthe infant does not think in this way. He cannot yet think at all, but his total being and experience are ordered around the a priori assumption of deity. This is the original state of unconscious wholeness and perfection which is responsible for the nostalgia we all have toward our origins, both personal and historical (Edinger, 1972, p. 7).

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Ego emerges from the depth of the unconscious during the first half of life. Ego is not a separate entity by itself and is part of the psyche that comprises both conscious and the unconscious. As it rises from the depth of the unconscious and differentiates itself from others, it becomes the organ of awareness that never existed at the beginning of ones life which is described by Neumann as the uroborus (the tail-eating serpent) (Edinger, 1972, p. 7). Although the name Uroboros is only used to explain ego identification with the Self and hence ego inflation at birth, ego is always in the danger of inflation for it desires to return to its original state of being one with the Self. Jung referred to ego as ego complex and ego consciousness. Perhaps he spoke of ego consciousness when ego functions at a balance state with regard to the outer world and inner world without any inflation; otherwise in an unbalanced state or onesidedness, an inflated ego functions similar to a complex and hence he referred to it as ego complex. The inflated ego functions in many different forms depending upon its identification with its inner or outer world. For example, the myth of Ixion demonstrates the ego identification with the Self and the consequence of its identification which is its eternal bound to the fiery wheel (Self). In this case inflation manifested itself in lust and pleasure seeking. Ixion, representing the inflated ego, attempts to appropriate to itself that which belongs to the suprapersonal powers. The attempt is doomed before it starts. The most with which Ixion is able to make contact is only a cloud-Hera, a fantasy (Edinger, 1972, p. 30). This type of inflation and pleasure seeking behavior continues to be played by many people with almost the same consequence that was manifested in the myth.

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Many people search and desire to find the extraordinary woman or man that only exists in their fantasies; as a result, during their lives they are tortured by their inner desire that can never be satisfied. When ego becomes consciousness of its inflation and can separate itself from the clouds of its fantasy, then it can live on earth and in the reality of its life that is filled with imposed limitations. This is the function of the ego as the center of consciousness. Ego as the center of consciousness or organ of awareness functions to balance between the demands of the society (persona, shadow, anima, animus) and demands of the Self. During the first half of life, ego is mostly concerned with the societal demands and less with the Self. Ego at this stage alienates from the Self. Example of this alienation is explained in the myth of the Garden of Eden or the fall of man. According to this myth God created Adam and allowed him to live in the Garden of Eden. He was told that he is to be allowed to eat from any tree in the garden except the apple tree or the tree of knowledge. But Adam was unhappy, thus god created Eve from Adams rib. Then Satan appeared as a serpent tempting Eve to eat from the forbidden tree and once they ate the fruit they realized they were naked. Then the Lord God said, Behold, the man has become like one of us, knowing good and evil; and now, lest he put his hands and take also of the tree of life, and eat, and live forever-therefore the Lord God sent him forth from the garden of Eden to till the ground from which he was taken(Edinger, 1972, p. 16). This myth clearly explains the ego separation or alienation from the Self (living in the Garden of Eden and being one with God) after eating the forbidden fruit (consciousness). It is only after they eat the fruit that they became conscious of their

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nakedness. Their concern to cover their naked bodies explains the shame that people have attached to sexuality but also may explain the shame an infant experiences for the first time after becoming conscious that others can see him as he is; a separate entity from mother (the Self) and hence a powerless child who is not yet an adult. As the child grows up, the ego tends to make up for its separateness from the Self by becoming more aligned with the societal demands. The ego conceals the undesirable characteristics in its shadow side of personality and forms a persona that is presented to the others depending on the familial and societal demands. With each compromise, ego sacrifices part of the personality to the shadow side. Ego is inclined to hide the shadow and judges its qualities as inferior and primitive. This unbalanced state causes ego to be inflated and projects different aspects of its shadow to others and perceive them as evil or ideal person. In fact taking on oneself too much of anything is indicative of inflation because it transcends proper human limits. Too much humility as well as too much arrogance, too much love and altruism as well as too much power striving and selfishness, are all symptoms of inflation (Edinger, 1972, p. 15). Ego is the opposite of the shadow. It is up to the ego to give up its pride and priggishness and to live out something that seems to be dark, but actually may not be (Von Franz, 1968, p. 178). Sometimes the shadow is powerful because the urge of the Self is pointing to the same directions, and so one (ego) [italics added] does not know whether it is the Self or the shadow that is behind the inner pressure (ibid, p. 183). Egos task is to surrender to the Self during the second half of life. Ego is never a separate entity from the Self because the Self is simultaneously the center and the circumference of totality that contains ego. Thus ego and Self have a close structural and

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dynamic affinity.this ego-Self affinity is illustrated mythologically by the Old Testement doctrine that man (ego) was created in Gods (the Selfs) image (Edinger, 1972, p. 16). Although throughout ones life ego and the Self unite or separate relatively, Edinger (1972) theorized it is during the middle age that ego-Self axis emerges. The first half of lifeis experienced as an alternation between two states of bing, namely, inflation and alienation. Later a third state appears middle age [italics added] when the ego-Self axis reaches consciousness which is characterized by a conscious dialectic relationship between ego and the Self. This state is individuation. (p. 7).

Individuation Jung arrived at the concept of individuation as a lifelong process and not as a goal after discovering the directing patterns of at least 80,000 dreams, and studying both the alchemical symbolism and various religious systems (Jung, 1961). The goal of individuation is the development of the personality or the realization of the uniqueness inherited within the individual which is a lifelong process and never fully achieved. In the beginning ego is in complete identification with its environment; for example, in antiquity primitive man consulted his tree spirit for a complicated decision whereas modern people find the opinions of others important. When people identify themselves with others, they assume they share certain feelings with others. In the beginning of a romantic relationship for instance, people usually feel they are finally completed for they found the one who understands them and make them happy. However very soon it is turned to tragedy and alienation that clearly illustrate the characteristics of ego development during its second stage of differentiation. As ego becomes progressively conscious of its surrounding, it begins to differentiate itself from external reality and emotional ties. 25

In general, emotional ties are very important to human beings. But they still contain projections, and it is essential to withdraw these projections in order to attain to oneself and to objectivity. Emotional relationships are relationships desire, tainted by coercion and constraint; something is expected from other person, and that makes him and ourselves unfree. Objective cognition lies hidden behind the attraction of the emotional relationship; it seems to be the central secret. Only through objective cognition is the real coniunctio, union of the purified opposite, [italics added] possible (Jung, 1961, p. 295-297). As the process of individuation proceeds, ego differentiates from its inner reality. The ego must encounter anima, animus, shadow, the Self, and scrutinize them objectively. In this case, for example, one can relate objectively to her animus without either projecting it onto her partner or identifying with it at the personal or archetypal level. Encountering each aspect of personality objectively is long, difficult, and dangerous work. The dark side of the Self is the most dangerous thing of all, precisely because the self is the greatest power in the psyche (Von Franz, 1968, p. 239). This may easily result in ego inflation and grandiosity where the individual loses contact with reality and perceives herself as center of her world, The Self. In this case, ego has regressed to its first stage of development, which is ego inflation. According to Jung and contemporary Jungians, individuation begins when the individual is faced with a difficulty where there seems to be no solution. The actual process of individuation- the conscious coming-to-term with ones own inner center (psychic nucleus) or Self- generally begins with a wounding of the personality and the suffering that accompanies it. This initial shock amounts to a sort of call although it is not often recognized as such. On the contrary, the ego feels hampered in its will or its desire and usually projects the obstruction onto something external. That is, the ego accuses God or the economic situation or the boss or the marriage partner of being responsible for whatever is obstructing it (von Franz, 1968, p. 169).

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The process of individuation is a process of self knowledge that is a life long work. According to Singer it is the conscious realization and integration of all the possibilities immanent in the individual. It is opposed to any kind of conformity with the collective andit also demands the rejections of those prefabricated psychic metric-the conventional attitudes-with which most people would like to live (Singer, 1994, p. 156). It requires a long and laborious process of pulling together all those fragmented and chaotic bits and pieces of unconscious personality into an integrated whole which is conscious of itself and the way in which it works (Singer, 1994, p. 143).

The Unconscious and Archetypes Jung believed the unconscious consists of two layers of the collective and the personal unconscious. The collective unconscious is the ultimate source of psychic power and the deeper layer of unconscious. It is the universal human foundation of every individual psyche. Collective unconscious is the transpersonal unconscious and the objective psyche. It is based on shared experiences with all generations of humans and life forms, as well as our inherited predispositions to experience the world in particular ways. Collective unconscious contains the archetypes. Personal unconscious, on the other hand holds experiences that once were conscious but have been repressed, suppressed, ignored or forgotten. Although accessible to ones consciousness, it contains complexes. Archetypes were defined by Carl Jung as inherent predisposition patterns of thoughts or symbolic imagery that reside within the depths of the psyches unconscious which are derived from the past collective experience.

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The term archetype is often misunderstood as meaning certain definite mythological images or motifs. But these are nothing more than conscious representations; it would be absurd to assume that such variable representations could be inherited. The archetype is a tendency to form such representations of motif-representations that can vary a great deal in detail without losing their basic pattern. There are, for instance, many representations of the motif of the hostile brethren, but the motif itself remains the same. They are indeed, an instinctive trend, as marked as the impulse of birds to build nests, or ants to form organized colony. (Jung, 1968, p. 58) According to Jacobi (1959), Jungs archetypes are a structural condition of the psyche, which in certain constellations (of an inward and outward nature) can bring forth certain patterns and that this has nothing to do with the inheriting of definite images. They are inherited only in the sense that the structure of the psyche (Jacobi, 1959, p. 51). Thus, the constellation of the archetypes depends on the structure of human psyche, state of consciousness, and collective consciousness that correspond to state of consciousness of mankind as a group. A man living on another planet, for instance, would possess a different psychic structure with different archetypes which would manifest different archetypal image. Archetypes are the possibilities of representation. They have no material existence and only after the image presents itself in ones conscious mind, it is born into the material reality. The conscious mind is influenced by the state of the consciousness to which the unconscious stands in a compensatory relation; it is manifested in the distribution of psychic energy and the corresponding charge of the archetype that has been touched and called awake by a current problem (Jacobi, 1959, p. 53).

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The archetypal presentations have a variety of forms. Every archetype is capable of infinite development and differentiation; like a robust tree it can put forth branches and thousands of magnificent blossoms (Jacobi, 1959, p. 55). Archetypes are not only scattered by tradition and language but that they can rearise spontaneously at anytime, at any place, and without any outside influence (Jung, 1959, p. 13). Thus, although unconscious, archetypes nonetheless are active and continually influence our thoughts, feelings, and actions. One method to recognize the archetype is by the effects they produce. Jung didnt explain the origins of the archetypes and accepted them as the timeless and autonomous elements of the unconscious that come to existence by themselves and not as a phenomenon of the organic life. Whether this psychic structure and its elements, the archetypes, ever originated at all is a metaphysical question and therefore unanswerable (Jung, 1959, p. 35). Although having direct access to the collective unconscious and explaining the archetypes is impossible, we can gain insight through their manifestations which are the archetypal images. As a result, a definition of the archetype is impossible and the best way to explain it is by talking around it for it expresses itself only in symbols and metaphors. Jung revised his idea of archetypes numerously as new evidence presented itself to him. According to Jung, archetypes are the innate ability that can create images and forms to compensate for the imbalances in the psyche either within the individual in the forms of dreams or within the group of people in the form of myths. Archetypes appear under an infinite variety of aspects. Their images are common to all human beings.

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The central characteristic of archetypes is their potential duality that can have positive or negative effects. Jung believed the importance of the awareness, acceptance, and integration of the unconscious archetypal image into the individual consciousness. Our task is not, therefore, to deny the archetypes, but to dissolve the projections, in order to restore their contents to the individual who has involuntarily lost them by projecting them outside himself (Jung, 1959, p. 18). Archetypes are essential in personal development. Hopcke (1989) stated, Psychological growth occurs only when one attempts to bring the content of the archetypes into conscious awareness and establish a relationship between ones conscious life and the archetypal level of human existence (p.16). Whether he understands them or not, man must remain conscious of the world of the archetypes, because in it he is still a part of Nature and is connected with his own roots. A view of the world or a social order that cuts him off from the primordial images of life not only is no culture at all butis a prison .if the primordial images remain conscious in some form or other, the energy that belongs to them can flow freely into man. But when it is no longer possible to maintain contact with them then the tremendous sum of energy stored up in these imagesfalls back into the unconscious. The unconscious then becomes charged with a force that acts as an irresistible vis a tergo to whatever view or idea or tendency our intellect may choose to dangle enticingly before our desiring eyes. (Jung, 1959, p. 27-28) Although the number of archetypes is limitless, some archetypes such as Mother, Maiden, Child, Shadow, Anima, and Animus are more visible and hence more influential. These archetypes like a magnetic field transform the psychic process to images and forms. They may never be activated in the absence of the inward or outward experience for they describe how the psyche responds to the physical reality.

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The Goddesses as Archetypes As discussed earlier, myths as well as images in dreams are expressions of archetypes. Jung studied myths extensively and found that they are an expression of basic psychological patterns. Myths portray the collective image that is produced by the imagination and experience of an entire culture. They may be a product of fantasy and imagination but they are nonetheless true and real. They represent the outer rational world as well as the less understood inner world. Just as in the case of some factors in mathematical equation we cannot say what physical realities they correspond, so in the case of some mythological products we do not know at first to what psychic realities they refer.myth is the natural and indispensable intermediate stage between unconscious and conscious cognition. True, the unconscious knows more than consciousness does; but it is knowledge of a special sort, knowledge in eternity, usually without reference to the here and now, not couched in language of the intellect. Only when we let its statement amplify themselves.does it come within the range of our understanding; only then does a new aspect become perceptible to us. (Jung, 1961, p. 311) Myths may seem archaic and distant but once their symbolic meaning is interpreted, they become the sources of psychological insight. The myths of Greek goddesses, for instance, represent images of women that have lived in the human imagination for over three thousand years. Goddesses were powerful deities. Weavers needed Athenas patronage, young girls were under the protection of Artemis, married women honored Hera. Woman worshipped and made offerings at the altars of the goddesses whose help they needed. Women in childbirth prayed to Artemis to deliver them from pain; they invited Hestia onto their hearths to make a house into a home.

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Women also gave goddesses their due because they feared divine anger and retribution if they did not (Shinoda, 2004, p. 25). Romans worshipped the gods and goddesses of Mt. Olympus and addressed them by their Latin names. Olympians were the descendants of Titans. Their behavior, emotional reactions, and appearances parallel human behavior and attitudes. They are archetypal in nature for they represent a model of behavior that is shared by the collective unconscious. The Greek Goddesses represent inherent patterns or archetypes that can shape a womans life. The goddesses are representation of women characteristics and illustrate more power and diversity than women have historically been allowed to exercise. Although all goddesses are potentially present in all women, they are activated and motivated depending on what matters most to each individual. If several goddesses compete for dominance in a womans psyche, then she needs to decide which aspect of herself to express. Thus, the goddesses exist within the contemporary women as archetypes and can-as in ancient Greece- extract their due and claim dominion over their subjects. Even without knowing to which goddess she is subject, a woman can nonetheless give her allegiance to a particular archetype for either a phase of her life or for a lifetime (Shinoda, 2004, p. 25). According to Shinoda (2004), the most famous of six Olympian Goddesses were, Hestia, Demeter, Hera, Artemis, Athena, and Aphrodite (p.15) and Hestia (Goddesses of Hearth) was replaced by Dionysus (God of Wine), thus changing the male/female balance to seven gods and five goddesses. (p.15). Shinoda included Persephone to the six Goddesses because her mythology is inseparable from Demeters and then divided the seven goddesses to three categories of virgin (Artemis, Athena, Hestia), vulnerable (Hera,

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Demeter, and Persephone) and the alchemical (Aphrodite) goddesses. Each category is distinguished by different modes of consciousness and motivational factors which influence the goddess attitudes toward others, her need for attachment, and the importance of her relationships. According to Greek mythology, the virgin Goddesses, Artemis, Athena, and Hestia were neither abducted nor raped. Artemis was the first daughter of Leto, a nature deity, and Zeus, chief god of Olympus. She was born in a barren island in view of the fact that Leto was not welcomed by others who feared Zeus lawful wife Hera and her loathsome rage. As a result, Artemis became the Goddess of childbirth and the midwife to her mother. Women prayed to her to end their pain. At age three, Artemis was brought to meet her father, Zeus who granted her wishes. She requested a bow with arrows, along with mountains and wilderness for her special place. She acted decisively and promptly to help those who requested her assistant and punished those who offended her. In the Greek myths, Artemis is the only goddess that repeatedly relieved her mother suffering. At the archetypal level, Artemis portrays the independent feminine spirit who enables a woman to seek her own goals. Artemis as a virgin goddess archetype represents a sense of intactness, a one-in-herselfness, an attitude of I-can-take-care-of-myself that allows a woman to function on her own with self-confidence and an independent spirit This archetype enables a woman to feel whole without a man. With a man, she can pursue interest and work at what matters to her without needing masculine approval. Her identity and sense of worth is based on who she is and what she does, rather than whether she is married, or to whom (Shinoda, 2004, p. 49). In Greek mythology, Athena was known as the goddess of wisdom, crafts, and the fathers daughter. Athena emerged as a grown woman from Zeus head. She was the symbol of Zeus power and his eternal associate. Athena seemed unaware of her mother 33

existence, Metis. She was Zeus first royal wife who was the ocean deity and known for her wisdom. It was foretold that Metis would give birth to two children, a daughter who would equal Zeus in courage and wisdom and a son who become the king of gods and men, Zeus swallowed Metis in order to own the attributes of his children. In contrast to Artemis wearing a tonic short, Athena wore armor, a shield over her arms and a helmet with a pushed back visor to reveal her beauty. The beautiful virgin warrior goddess was dedicated to celibacy. She was the protector, advisor, and ally of her heroes. In the Greek myth, Athena continuously sided with the patriarchy and was only once involved in a story with a mortal female named Arachne who she turned into a spider since Arachne publicized Zeus illicit and deceitful behavior in the theme of her embroidery. At the archetypal level, Athena is the goddess of wisdom for her winning strategies and practical solution. Athena is a feminine archetype: she shows that thinking well, keeping ones head in the heat of an emotional situation and developing good tactics in the midst of conflict, are naturally traits for some women. Such women is being like Athena, not acting like a man..Athena predisposes a woman to focus on what matters to her, rather than the needs of others..she is the virgin goddess who seeks the company of men. Rather than separating or withdrawing, she enjoys being in the midst of male action and power.the Athena archetype thrives in the business, academic, scientific, military, or political arenas. .As a goddess of crafts she was most noted for her skills as a weaver, in which hands and mind must work together..as the archetypes of the fathers daughter.Athena.quite naturally gravitates toward powerful men who have authority, responsibility, and power-men who fit the archetype of the patriarchal father.(Bolen, 2004, p. 80-81) Hestia the goddess of Hearth was the least known but the most honored goddess of the Olympians. She was the daughter of Rhea (Earth goddess) and Cronos (a Titan). Hestia was the oldest sister of three virgin goddesses and the first generation of Olympians as well as aunt to the second generation. She was one of the twelve 34

Olympians and never protested against Dionysus, God of wine, who replaced her afterward. Hestia was never involved in wars or love affairs that occupied Greek

mythology. Unlike other goddesses there is no human sculpture of Hestia; nevertheless, she was honored by mortals and gods and received the best offerings. Her presence was found in rituals that were symbolized by fire. Hestia was felt in the living flame that was presented in the temples and homes. Thus, whenever a new couple or a new colony ventured out to establish a new home, Hestia came with them as the sacred fire, linking old home with new, perhaps symbolizing continuity and relatedness, shared consciousness and common identity.The Hestia archetype shares focused consciousness..Hestia concentrates on her inner subjective experience.Hestias way of perceiving is by looking inward and intuitively sensing what is going on.the inward Hestia may also become emotionally detached and perceptually inattentive to others in her surroundings as she attends to her own concerns. As elder sister of the first generation Olympians Hestia occupied the position of an honored elder. She stayed above or out of the intrigues and rivalries of her relatives and avoided being caught up in the passion of the moment..she is the still point that gives meaning to activity, the inner reference point that allows a woman to be grounded in the midst of outer chaos, disorder, or ordinary, everyday bustle. With Hestia in her personality, a womans life has meaning. (Shinoda, 2004, p. 112-113) The three vulnerable goddesses, Hera, Demeter, and Persephone represent the traditional roles of women. Their identity is greatly dependant on their significant relationships as a wife, mother, and daughter. Hera, the Goddess of Marriage was the daughter of Rhea and Cronos. She was held captive by her father until she was a young girl. She was the number seven and last royal consort to Zeus, her brother, who conquered their father, Cronos, and became the chief god. After their honeymoon which is said to last 300 years, Zeus continued his premarital affair and dishonoring their marriage. As a result, Hera felt humiliated since marriage was sacred to her. In the myths Heras rage was always aimed at other women who were raped or abducted by Zeus or 35

their children and not Zeus. At the archetypal level, Hera, the goddess of marriage, represents a womans wish to be a wife. Heras characteristics are markedly positive and negative. A woman with a strong Hera archetype feels fundamentally incomplete without partner..her grief at being without a mate can be as deep and wounding an inner experience as being childless is for a woman whose strongest urge is to have a baby.for her, impending marriage evokes the anticipation of fulfillment and completeness which fills her with joy..The Hera archetype provides the capacity to bond, to be loyal and faithful, to endure and to go through difficulties with a partnerand Hera woman react to loss and pain with rage and activity.her vindictiveness is greater than is her love for her children and what is best for them.the hostile, spurned Hera often harms others far more than she harms the man who left her. She especially harms their children. (Shinoda, 2004, p. 142-144 and 163) Demeter the Goddess of grain personifies the archetype that represents the traditional role of woman as mother. She was the second child of Rhea and Cronos. She was the fourth royal consort of Zeus, her brother, and together they had a daughter named Persephone. One day as Persephone was gathering flowers, she was abducted by Hades, her uncle and the god of underworld. Demeter franticly searched the entire land and sea for Persephone for nine days and nine nights and received no help from Zeus. Not succeeding in finding her daughter, Demeter felt outraged and betrayed by Zeus and left Olympus unrecognized. Demeter, the goddess of grain, refused to function and consequently famine threatened the human race. Zeus was afraid that Olympian gods and goddesses would be deprived of human sacrifices and offering and as a result; he sent a message to Demeter to return to Olympus. Demeter refused to return. According to Shinoda (2004) he sent Hermes, the Messenger God, to Hades, commanding him to bring Persephone back in order that her mother on seeing her with her own eyes would

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abandon her anger (p, 170). After mother and daughter were reunited, Demeter restored fertility to the earth. Demeter was the most generous goddess. She gave humanity agriculture and harvest....On the biological level, Demeter represents maternal instinct- the desire to become pregnant and have a baby.feeding others is another satisfaction for a Demeter woman. She finds nursing her own child tremendously satisfying. It gives her pleasure to provide ample meals for family and guests.Maternal persistence is another Demeter attribute. Such mothers refuse to give up when the welfare of their children is involvedWhen the Demeter archetype is a strong force and a woman cannot fulfill it, she may suffer from a characteristic empty nest and emptiness depression. (Bolen, 2004, p. 172-174) In Greek mythology, when grieving Demeter stopped functioning, famine threatened humanity. Likewise, when a new mother stops to function or holds nutritional, emotional, and physical contact from her child, she puts her child in danger in many different ways. In one extreme form, the child may be diagnosed with failure to thrive and if the mother withholds approval, her child may suffer from low self-esteem. Persephone, the third vulnerable goddess was worshiped as the Queen of the Underworld. She was the only daughter of Demeter and Zeus. As discussed earlier she was abducted by Hades, the god of Underworld after she had picked up a narcissus flower. Prior to her release from the Underworld, Persephone ate some pomegranate seeds that were offered to her by Hades. Consequently, she had to spend one- third of the year in the underworld with Hades and two- third of the year in the upper world with Demeter. As the queen of the Underworld, Persephone governed the dead souls, received and guided the heroines and heroes who visited the underworld. As the Archetypal Maiden, Persephone personifies the young woman who seems eternally youthful and is unaware of her desires and needs. She is compliant and passive. She is uncommitted to any endeavor she pursues because of her eternal youthful attitude. 37

Her close relationship with Demeter portrays a common relational pattern in which a daughter becomes dependent on her mother to the extent that she is unable to form a sense of herself. She becomes an extension of her mother. The same pattern of passivity and compliance is portrayed in her relationship with men. She unconsciously conforms and carries a mans anima projection and becomes a different woman with a different man. Aphrodite, the Goddess of Love and Beauty, had alchemical powers. Aphrodite was an astonishing presence who caused mortals and deities (with the exception of the three virgin goddess) to fall in love and conceive new life (Bolen, 2004, p. 224). Like virgin goddesses, Aphrodite carried out what pleased her; and like vulnerable goddesses she had children but she was neither victimized nor suffered. She valued emotional experience with others more than either independence from others (which motivated the virgin goddesses), or permanent bonds to others (which characterized the vulnerable goddesses)whomever or whatever Aphrodite imbues with beauty is irresistible. A magnetic attraction results, chemistry happens between the two.while this drive may be purely sexual, the impulse is often deeper, representing an urge that is both psychological and spiritualwhen Aphrodite influences a relationship, her effect is not limited to the romantic or sexual. Platonic love, soul connection, deep friendship, rapport, and empathic understanding all are expressions of love. (Bolen, 2004, p. 224, 225) There are two different versions of Aphrodites birth in the Greek mythology. In one version, Aphrodite is the daughter of Zeus and Dione, the sea nymph. In the other version, she is born from the sea after Cronos, the youngest son of Gaea, severed Uranuss, his father, genitals and threw them into the sea. After white foam spread around them in the sea, Aphrodite emerged as a grown beautiful woman. Many gods appalled by her beauty competed to marry Aphrodite; nevertheless, she was the only

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goddess that was free to select her husband. She chose Hephaestus, the God of Craftsmen and Heras rejected son who was thrown out of Mt. Olympus and was sent to the earth after he was born because he was a defective child. Aphrodite had several affairs with gods as well as mortal men; nevertheless, she by no means felt remorse or shameful after her affair was exposed to gods. She was involved romantically with Ares, god of war and had one daughter, harmony and two sons by the names of Deimos (Terror) and Phobos (Fear). The union of Aphrodite and Ares portray the two uncontrollable passions that when in balance produce Harmony. Herm, Messengers of Gods, was another lover of Aphrodite that guided visitors to her underworld kingdom. Their child, Hermaphrodites represents bisexuality for he bore their name, their beauty, and their sexual characteristics. Eros (God of Love) is Aphrodites fatherless son. In Greek mythology, there are two different accounts regarding Eros time of birth; nevertheless, he was portrayed as a virile man who fell in love with Psyche.

Complexes Complexes are the constellation of psychic elements such as feelings, thoughts, perceptions, memories, ideas, and opinions that are grouped around emotionally sensitive areas. It is a feature in the personal unconscious which consists of a magnetic nucleus that draws the cluster of associations or the constellation of psychic elements toward itself. The nucleus consists of experiences that are related to the environment or innate predispositions. When the predisposition of the individual at some point confronts an experiential situation which can in no way be handled, a psychic trauma occurs. It is as tough you bump up against an object- most times there is enough resilience so that no harm is done or, if you are temporarily out of balance, your equilibrium is quickly regained. But if the bump is hard 39

enough, and if you were totally unprepared for it, you may be cut or bruised or broken, and the area may remain sensitive. Then every time you touch it, you will feel hurt; you will favor it and try to protect it by your behavior. If, nevertheless, someone hits you on the same spot, you will cry out of pain. A psychic wound acts in somewhat the same way, but the whole process is largely, if not totally, unconscious. Therefore you feel its effects, even though you dont know the meaning and the cause of the suffering. (Singer, 1994, p. 42) Complexes have different degrees of independence. Some remain unconscious while others make their way into consciousness and remain independent. When complexes are unconscious, they continue to add more associations to the nucleus. The nature of the nucleus is to absorb more energy by drawing more associations to itself and form the complex. Their energy can be broken only after their repressed and unconscious content become conscious, assimilated and integrated emotionally. These complexes, that are only intellectually known, must be sharply distinguished from those that are rarely understood i.e., made conscious in a form that actually stops them from exerting a harmful influence (Jacobi, 1959, p. 10). When complexes remain unconscious, they become autonomous complexes which have the power to form and broaden themselves. A complex that has become autonomous can carry on a totally separate existence in the background of the psyche (Jacobi, 1959, p. 12). Thus, through splitting they form the separate fragmented personalities within the total personalities and reveal themselves in many different forms. In extreme cases, the completely split off complexes from the psyche may lead to formation of double or multiple personality with their own voices and characters. In other cases, complexes may manifest themselves as a separate attribute from the ego that

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belong to an outside person in the forms of projections which is observed, for example, in paranoia. They may be manifested by means of identification. if the complex is so heavily charged as to draw the conscious ego into its spherethen the complex has to.become the ruler in the house of the conscious ego; then we may speak of a partial or total identification between the ego and the complex (Jacobi, 1959, p. 15). As an example, a woman having a father complex becomes preoccupied with the desires, needs, and appearance of her father. She constantly thinks about them and feels more at ease with older men but unconsciously selects a mate who possesses the same characteristics and behavior of her father. In the much simpler form a complex may remain unconscious and uncharged, hence not autonomous. In that case, it may block the psyche and manifest itself by means of slips of the tongue. Complexes can be positive or negative but they are nevertheless necessary to psychic life. Jung believed complexes provide one of the royal roads to the unconscious and they dont necessarily indicate inferiority. It only means that something incompatible, unassimilated, and conflicting exists-perhaps as an obstacle, as an opening to new possibilities of achievement (Jacobi, 1959, p. 21). Jung differentiated between the complexes of the personal and those of the collective unconscious and believed only some of the complexes can be made conscious. While the contents of the personal unconscious are felt as belonging to ones own psyche, the content of the collective unconscious seem alien, as if they came from outside. The reintegration of a personal complex has the effect of release and often of healing, whereas the invasion of a complex from the collective unconscious is a very disagreeable and even dangerous phenomenon. (Jacobi, 1959, p. 23) 41

Development of Persona, Shadow, Anima, and Animus Jung believed there is a possibility of character splitting that exists within each individual. Although the character splitting can be readily seen in patients; nevertheless, one can also observe the alteration of personality within the range of normal people while they are engaged in different situations and conditions. The degree of splitting depends on different factors such as the degree that ones ego identifies with expectation and demands of the society, by individual aspiration, and by individual emotional demands. When ego completely identifies with the social demands then the individual forms a specific outer characteristic which Jung called mask or persona. Like a mask, Persona is supposed to explain the feelings and characteristics of the individual. People may form different persona that fits different situations or form only one persona that only fits the specific situation and its idiosyncratic requirements. The dilemma arises when an individual becomes possessed by his or her persona and concerned with its relation to outer objects and outer attitude and least sensitive to her or his inner world. In this case, persona becomes extremely rigid and unapproachable for the mask, role, or persona has taken over the personality. (Jung, 1971) As an individual adapts to the societal demand, he or she represses those unaccepted individual characteristics or traits that have never been displayed in the society. These repressed characteristics form another part beside the persona which Jung called, the shadow. The more an individual identifies with the persona the more parts of his or her personality, emotions, and desires that are disliked and incompatible with the social demands are separated and repressed into the shadow side. (Singer, 1994)

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Shadow may also consist of the attributes of the ego that are unknown to the individual. The unknown attributes may belong to the personal or collective unconscious. Whether the shadow belongs to personal or collective, the individual tends to deny those aspects in oneself but easily find it in others through projection. When the ego identifies with the persona, when the major concern of the ego is to appear as the public image demands, then the repressed shadow will sooner or later find a way to collapse the out-of-balance persona (Singer, 1994, p. 170). If the shadow is repressed or denied, it may cause neurotic or compulsive behavior or the individual may identify with the shadow and feel he or she possesses a truth that no one else holds. According to Jung, when an individual represses the shadow there is the possibility of regressive restoration. He will as a result of his fright have slipped back to an earlier phase of his personality; he will have demeaned himself, pretending that he is as he was before the crucial experience, though utterly unable ever to think of repeating such a risk. Formerly perhaps he wanted more than he would accomplish; now he does not even dare to attempt what he has it in him to do (Singer, 1994, p. 174). The individual will be faced with unfortunate events that bring about feelings of inability in accomplishing his goals or see others as his or her enemy not realizing that it is he who is projecting his shadow. That is the reason Jung believed it was important and necessary to recognize the shadow regardless of how embarrassing and shameful it maybe to the individual. The shadow functions at many different levels. At the personal, people who are led by their shadow cheat themselves by thinking their motives are highly moral, while in fact they are crude drives for power (Von Franz, 1970, p.140). In 1928, Jung discussed

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the consequence of shadow at work at the societal level: the psychology of war has clearly brought this condition to light: everything which our own nation does is good, everything which other nations do is wicked. The culture of all that is mean and vile is always to be found several miles behind the enemys lines (Singer, 1994, p. 176). When shadow works at the collective level, the individual easily gives in to the impulses of others that do not belong to her or him. The fear that others would see the individual as an inadequate person increases to the degree that he or she complies with the demand of the group. The shadow is usually personified by member of ones own sex. Although we do see the shadow in a person of the opposite sex, we are usually much less annoyed by it and can more easily pardon it (Von Franz, 1968, p. 175). The shadow is not always negative and in fact could be a source of powerful insight and growth. When we are able to see our own greed, jealousy, spite, hatred, and so on, then these can be turned to positive account because in such destructive emotions is stored much life, and when we have this energy at our disposal, it can be turned to positive ends. (Von Franz, 1970, p. 126) Although shadow is the most accessible compared to other archetypes, the integration of shadow aspect to ones personality is not an easy task. The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meet with considerable resistance. Indeed, self-knowledgerequire much painstaking work extending over a long period. (Jung, 1982, p. 165) It is the emotional nature of shadow that characterizes its dark side. Regarding the inner feelings, the individual may ignore all her feelings on one hand or may become extremely sensitive to her emotions and easily allow them to interfere with her life. 44

Since persona is developed to respond to the societal demands, it cannot respond to inner world and feelings; as a result, the inner personality develops faces which Jung called anima or animus. These are the inner attitude and relation one has to his or her psychic process. According to Jung, no man is entirely a masculine being but consists of feminine soul (anima) and no woman is entirely feminine but also has a masculine soul (anima) (Jung, 1971). Although on the outside a man may seems to be logical and woman is characterized with feeling, in the soul it is the other way round: inwardly is the man who feels and the woman who reflects. Hence a mans greater liability to total despair, while a woman can always find comfort and hope; accordingly a man is more likely to put an end to himself than a womana man is no less a victim of impulses from the unconscious, taking the form of alcoholism and other vices (Jung, 1971, p. 469). As a result, those soul characteristics that are separated from persona and repressed into the unconscious can be found in the anima or animus. If persona is shaped by the social demands then anima and animus are shaped by demands of the unconscious because the inner world as well as the outer world makes serious demands on us. Since the nature of the anima and animus is compensatory, they possess all the characteristics that are lacking in the outer personality. Their unconscious characteristics make them a powerful entity that has their own rules. Anima and animus belong partly to personal consciousness as well as collective unconscious. According to Emma Jung, they form the bridge between the personal and impersonal, the conscious and the unconscious (Jung, 1957/1931, p. 1).

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Animus is the psychological structure that represents masculinity within woman. At the unconscious level animus can be detected in a womans opinionated attitude. These are the opinions that are gathered unconsciously throughout ones childhood which is mostly influenced by a womans father. Then they form these readymade opinions that sound as common sense or one principles but nevertheless, they exist because of the lack of the conscious or judgment. Thus a woman possessed with animus always utter an opinion that maybe reasonable but is beside the point. Animus also determines the quality of womans relationship with men. Animus like anima is a complex that has its own personalities and as long as it is unconscious and undeveloped it stays autonomous and powerful. Like a man, animus, may have different images which correspond to the womans stage of development. It may represent power, wisdom, or will. A woman can easily transfer this image to a man with the same characteristics. For the primitive woman, or the young woman, or for the primitive in every woman, a man distinguished by physical prowess becomes an animus figure. Typical examples are the heroes of legend, or present day sport celebritiesFor more exacting women, the animus figure is a man who accomplishes deeds, in the sense that he directs his power toward something of great significance.in many women this primitive masculinity is also expressed in their erotic life, and then their approach to love has a masculine aggressive character and is not, as is usual in women, involved with and determine by feeling but functions on its own, apart from the rest of the personality, as happens predominantly with men. (Jung, 1957/1931, p.4) . Animus can present itself in many different forms. He can be positive or negative.

He may function at the archetypal level or at the personal level. Animus can become the light bearer that guide a woman to the depth of her unconscious and aid her in becoming

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an integrated whole who can discover hers significance in the outside world in all her relationship as well as her love relationship (De Castillejo, 1997). ...the conscious attention a woman has to give to her animus problem takes much time and involves a lot of suffering. But if she realizes who and what her animus is and what he does to her, and if she faces realities instead of allowing herself to be possessed, her animus can turn into an invaluable inner companion who endows her with the masculine qualities of initiative, courage, objectivity, and spiritual wisdom. (Von Franz, 1968, p. 206) The negative side of animus also personifies itself in variety of different forms. The more a woman is unconscious of her animus; the more possessed she is by his power. The intensity of this possession still increases further if animus is working at the archetypal level. The function of Animus is to facilitate a woman relationship with ones unconsciousness. When animus is unconscious it is projected on others; anything unconscious is always projected onto others, according to Jung. Animus may bring about a feeling of insecurity or helplessness in a woman. Since she doesnt have a relationship with her animus, and may even be unconscious of his existence, he loses his objectivity and becomes opinionated. He remains in the background and continues to judge everyone including the woman. In extreme cases, he becomes the ruler of her kingdom and dominates her whole personality. Animus presence can be seen in the physical rigidity, stiffening of the shoulders of a woman. Like Hades abduction of Persephone, that was discussed earlier, animus may in some cases takes a woman away from any real relationship with others and especially with a man she loves and imprisons her in the underworld which is her unconscious. (Von Franz, 1968)

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Anima, on the other hand, is the inner ideal of the eternal feminine within the mans psyche. It is the image of beauty and perfection which gives men a sense of meaning in life. The dominant principle in animas nature is relatedness. The anima will usually forget her past wounds and forgive if she is offered genuine relatedness and affection. Relatedness is the theme of her nature that she uses to serve and transform life. Jung believed anima represents part of the psyche that we call the soul. When a man is in love he feels he can find the meaning of his life and wholeness in his beloved. The anima pulls a man away from his duty and obligation and bring him closer to his unconscious; his inner self. When anima is ignored, she creates moods, neurosis and obsession. She can find herself in the projection of romantic love and cause more confusion. The man projects his mother- imago, his unconscious anima, to his wife and becomes a hypersensitive, tyrannical, and dependent child who only thinks about his masculinity. As a result, he expects his wife to become the image of his mother and carry the image for him which will upset if not disrupt their marriage. The anima as a psychological being and the queen of the psyche functions between the ego and the Unconscious. She can inspire a man from within but can never be projected on to physical women. Women are expected to act like goddesses when the symbol of anima is projected on to them. In that case, they are dehumanized and lost their womanhood. When anima is humanized, people lose sight of their souls. There is only one correct way which is to learn to differentiate the inner reality from outer reality. When anima is treated as equal and for its wisdom, she will make peace and open her inner world to a man. Anima is the queen of inner kingdom. When it is projected to a physical woman by ego, it loses its power.

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The withdrawal of the projection makes the anima what she originally was: an archetypal image which, in its right place, functions to the advantage of the individual. Interposed between the ego and the world, she acts like an ever changing Shakti, who weaves the veil of Maya and dances the illusion of existence. But, functioning between the ego and the Unconscious, the anima becomes the matrix of all the divine and semidivine figures, from the pagan goddess to the virgin, from the messenger of the Holy Grail to the saint. Anima is designed to see different side of the cosmos. It experiences life in its vast form at the archetypal level. When put in finite and personal relationship, it pulls a man toward the infinite and transpersonal relationship. Anima always strives to renew a mans awareness of what is universal. It is always pointed toward the inner gods. Our soul is pointed toward God, like the sunflower that only faces the light; they see only the archetypes, the inner gods, the great leitmotifs behind all individual existence. This is why anima puts such a strain on personal life: Anima is not interested in the individual idiosyncrasies of my personal daily life.Her values are not human values but cosmic values, her only interest is whether I live and experience every great theme of human existence that is contained in potential within my being. (Johnson, 1983, p. 161) Anima strives to pull the relationship toward infinite but men need to deal with this inner conflict and perceive it as a symbol and then continue to live their relationship within its limits. If anima is projected to ones wife, he is putting his fantasy onto his wife and the marriage is turn to a series of archetypal scenes filled with drama (Johnson, 1983).

Romantic Love One of the most powerful early religions that originated in Persia was Manichaeism. This religion was originated in the 3rd century and reached other countries as far as from North Africa in the west and to china in the east. In Europe this religion became Catharism. Many scholars argue that it also influenced the Western Christian 49

thoughts through Saint Augustine who was born in Africa and followed Manichean religion at an early age. (Johnson, 1983) According to Cathars true love was not the same as the ordinary human love between a man and a woman but the symbol of feminine savior that leads one into the realm of light. The marriage was considered unspiritual. Cathars divided world to absolute good and bad. (Johnson, 1983) Spirit was considered as good and heavenly while physical world was perceived as evil. Spirit was considered a fragment of god that was imprisoned within each individual but was always striving to return to God. According to Cathars, to be pure one must give up the temptation of physical world, sexuality and marriage. To be a librated Cathars man needed to perceive a woman not as a wife but as a symbol of Savior that leads a man to Light. She was to be adored passionately. (Johnson, 1983) Many considered Catharism as a reform movement against Christianity and pope called it unorthodoxy. The patriarchal church offered a very rational, masculine teaching while Cathars returned feminine soul into the religion and experienced god as personal. (Johnson, 1983) The pope declared Catharism a heresy and Saint Bernard of Clairvaux drove it underground by relentless crusade. But like every powerful idea that is driven underground, it reappeared in another form a supposedly secular form. The teachings and ideals of Cathars suddenly reappeared in the cult of courtly love, in the songs and poems of the troubadours and in the romances. (Johnson, 1983, p. 70) According to Johnson, courtly love appeared to have the same ritual as Catharism. Some cultural historians believed that courtly love was a deliberate secular continuation of Catharism that the knight and ladies who first practiced courtly love were

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Cathars continuing their religious practice under the guise of a secular cult of love (Johnson, 1983, p. 71). It was ideals of courtly love that survived the medieval Europe and reformed the attitudes of feminine values of devotion, love and spiritual experiences. The revolution finally matured into what we called romanticism. It also revolutionized our attitude toward women; but it left a strange split in our feelings. On the one hand, western men began to look on women as the embodiment of all that was pure, sacred, and whole; women became a symbol of anima; My Lady Soul. But on the other hand, still caught in the patriarchal mind men continued to see women as the carrier of feminine emotionalism, irrationality, softness, and weakness-all which are more symptoms of mans own feminine side than they are characteristics of women. (Johnson, 1983, p. 71) At the beginning, courtly love didnt allow physical contact or marriages between the lovers. The love between the lovers belonged to the god and was perceived as heavenly. Unlike the courtly ancestors, modern lovers mix romance and sex with marriage. (Johnson, 1983) A man expect his wife to take care of the children, have food on the table, contribute to the family income, and back him up with the daily struggles of human life. But some other part of him wants her to be the incarnation of anima, the holy Lady in the sky who is always beautiful and perfect. He wonders how the pure, shining goddess whom he adored turned into this ordinary wife who seems utterly unreasonable. A woman sees her husband working, paying bills, getting the car repaired, and defending his empires, living the ordinariness of life. She wonders what happened to the knight who adored and worshiped her when he was courting her, in the days when everything was so intense, so ecstatic, so blissful. (Johnson, 1983, p. 72) Modern people continue to carry the Catharist ideals within themselves in the form of romantic love fantasy. A fantasy is real and can uncover the reality of the inner world when the truth behind it is realized. According to Jung, by acknowledging and

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recognizing the meaning of the symbols in the fantasy, one is able to find ones lost soul and become a whole person.

Chapter Summary This chapter began with a biography of Carl Gustav Jung with a focus on the first twenty-five years of his life. This was followed by a discussion on the central components of Jungs theory including the Self and archetypes. Other concepts such as shadow, persona and contrasexual opposite were also presented. The concepts of Goddesses were discussed as an insight tool to provide the different pattern of behavior among women and to provide an understanding the femininity in men. The final section was a brief discussion on the history of romantic love and its origin as courtly love that had its root in a religion.

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CHAPTER 3

METHODS AND PROCEDURES

Chapter Overview This chapter describes the methods and procedures used to attain the objectives of this dissertation. The problem statement is restated, followed by objectives and their rationales. The research plan, assumptions and limitations of this study are described and the chapter concludes with a chapter summary.

Restatement of the Problem The focus of this dissertation was to address the basic problem: How does the projection of the archetypal lover influence ones daimonic quest for individuation?

Objectives and Rationales

Objective 1 To identify and to describe how a mother complex influences ones archetypal lover projection process when put upon a romantic partner.

Rationale. Jung postulated the mother archetype forms the foundation of the mother complex while mother shapes the positive or negative formation of mother complex. Although it is theorized that the mother complex affects sons and daughters differently, the effect seems to be more clear in daughters because in boys it is also 53

contaminated with anima. Thus, a mother complex may function at different levels (archetypal or personal), different intensities (undeveloped or overdeveloped), and with different effects (positive or negative) which may each be a contributing factor that either deteriorates or deepens romantic relationships.

Objective 2 To identify and to describe how a mother complex influence ones daimonic quest of individuation in a romantic relationship.

Rationale. The early relationship between mother and child provides different formation of a mother complex. Six effects of a mother complex in a son and four effects of a mother complex in a daughter will be identified and described. Also the Lover archetype serves a purpose in human psyche. Each time people fall in love that is falling into the power of Lover archetype, people feel different emotional responses to their beloved which leads them to believe their present relationship is different than the previous one. The Lover archetype presents different lessons to the lovers which are vital for personal growth.

Research Plan The chief aim of this theoretical study was to codify the most important and relevant concepts postulated by Carl Jung and contemporary Jungian analysts in order to develop a manual on the process of personal growth and conscious realization of the Self that may be helpful for clinicians and their clients. The resources utilized for the literature review component of the study consist of University of California at Irvine, Jung Institute at Los Angeles, California Graduate Institutes Library, and the authors personal library. 54

An overview of the literature pertaining to contemporary Jungian perspective on romantic love, and the Archetypal Self were made. The key elements of each, their relationship, their effects on the personal and collective unconscious, and their final purpose were discussed in order to outline the most effective pathway to the process of individuation and the discovery of the Self. The myths of Goddesses were used for several reason: (a) symbolic life is the prerequisite for psychic health according to Jung and his school, (b) symbols carry meanings from the unconscious to the conscious, (c) to illustrate the importance of symbolic life that is missing in our everyday modern lives; as a result, the archetypal images are lived out unconsciously in the form of symptoms or diseases, (d) recognizing the archetype and the symbolic image behind the symptoms, transforms the experience to a meaningful experience even if it is painful. The following steps were implemented in order to fulfill the objectives of this theoretical study: 1. To review the literature to present a thorough explanation of the complex. Identifying and integrating complexes are important aspects in the process of psychological wholeness. 2. To analyze the mother complex and its functions at different levels, intensities and different effects. Recognition and libration from the mother complex is the initial step in the process of individuation. 3. To briefly review the literature on the Goddesses who were worshipped by Romans to provide meaning for different patterns of behavior in women and to understand femininity in men.

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4.

To briefly review the literature on romantic love for several reasons: a) to illuminates what one needs to know about the origins and nature of romantic love, b) to demonstrate the ideal love that people continue to search for belonged only to the God and was perceived as heavenly c) to explain that unlike the courtly ancestors, modern lovers have mixed romance and sex with marriage and turned romantic love to a combination of beliefs, attitudes, and expectations d) the truth is that romantic love is to enrich us and move us closer to wholeness.

5.

To briefly review Carl Jungs early development to illustrate Platos discussion that the Daimon chooses its particular destiny. Understanding the destinies as manifestations of a Daimon provides a sense of calmness and beauty that encourages the individual to live in the moment instead of desiring to control the situation.

6.

To review the literature to explain the realization of the Self as the only meaningful purpose of life. Understanding the development of the ego and its later encounters with the Self is the most important task of second half of life.

Participants Three judges were selected to evaluate the findings of this theoretical study. Qualifications for the judges included having an earned doctorate degree in psychology, being licensed as a clinical psychologist for a minimum of three years, and having primary theoretical orientation as Jungian analyst.

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Procedures The first three judges that met the criteria for this study were selected from a local university. The judges were asked to a) review the finding section of the dissertation, and b) to complete a five Point Likert-type scale questionnaires containing questions for the proposed manuals assessment. The judges reactions, recommendations, and modifications of the manual will be discussed in the chapter five.

Instrumentation A five point Likert-type scale questionnaire was developed to elicit the judges assessment of the manual. The therapist evaluation consisted of two groups of questions in two separate sections. The first ten questions corresponded to the first section, while the next thirteen questions corresponded to the second section of the manual. Question twenty four to twenty eight with their six sub questions addressed the problem statement of the dissertation and the application of the results. The remaining two questions focused on modification and recommendations of the evaluators which will be discussed in chapter five. The aim of this questionnaire was to assess the degree that the manual is useful, well structured, clearly defined, resourceful, practical, and comprehensible. The rating scale included: 1= Strongly Disagree, 2= Disagree, 3= Neutral, 4= Agree, and 5= Strongly Agree. The Judges answers to each question were compiled, and an average value was calculated for each questions. The average value (score) was then converted to an overall measurement. The higher response (five) for each question indicates a greater degree of agreement and a lower response (one) indicates a greater degree of 57

disagreement with the findings. The judges reactions and recommendations were used to modify the manual.

Assumptions and Limitations The theoretical findings to be included in chapter 4, and more elaborated discussion in chapter 5, assume that romantic love is a pathway to personal growth and realization of the Self. It would be a poor suggestion to start a romantic relationship for personal growth but since in our society the unhappy relationships result in many tragedies and confusions for individuals and especially for their children who already experienced the loss of one parent in the divorce battle, and since it appears that in our society romantic love has not only lost its divine value but also overwhelmed our collective psyche, I proposed that romantic love could be seen as one pathway to the discovery of the Self and psychological growth. This paper focuses on activation of archetypal lover by a unique and special individual known only to ones Daimon. In this type of romantic love people experience both a sense of sexual attraction as well as a sense of being the other persons soul mate which is exclusive only to a particular person. The individuals are concerned with finding the meaning of their experience. The activation of other archetypes other than the lover archetype that forms the foundation of this study cannot be denied and needs future exploration. Furthermore, the goddesses were discussed to present the importance of myth in understanding the differences among women and understanding the femininity in men. This is an incomplete explanation that may be more developed in future studies. For

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instance, the discussion of gods in every man may be a good insight tool to understand different patterns in men as well as understanding masculinity in women. To keep this theoretical study less complicated, the discussion on dream analysis and the symbolic meaning of dreams were eliminated; however, Jung considered dream analysis as a valid and scientific approach to self discovery and a path to the unconscious.

Chapter Summary In this chapter, the research problem was restated along with a statement of the objectives and their underlying rationales. The research plan was described and chapter was concluded with a brief discussion on assumptions and limitations of this theoretical study.

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CHAPTER 4

FINDINGS AND EVALUATION

Chapter Overview This chapter presents the manual on the process of individuation through the projection of the archetypal lover. The manual consists of two different sections. In the first section, the focus is on the process of individuation during the first half of life which is the progressive separation of ego from the Self. To answer the first objective of this dissertation, the mother complex formation in childhood of both boys and girls will be briefly explained. The first section is an attempt to provide a guideline for the reader to discover the origin of psychic disturbance where mothers response affects the formation of mother complex and disrupts the healthy formation of ego-Self axis. In this section, the role of the personal mother in shaping the mother complex in the childs psyche is explained. This section provides detailed descriptions of the mother complex at different levels, with different effects, and different intensities in both boys and girls as well as in men and women. The first section ends with the descriptions of the formation of anima/ animus, persona, shadow, and ego-self axis. The examination of concepts postulated by Jung in this section forms the foundation of the manual. In the second section, the focus is on the process of individuation during the second half of life which is the progressive reunion of ego and the Self. Corresponding to each level of the first section, this section offers stage-specific interventions that will guide the reader in the 60

process of individuation. To answer the second objective of this dissertation, the role of the personal mother, mother complex and their effects in the lives of women and men are evaluated. With the aid of romantic love, this section focuses on the progressive recollection of each aspect of oneself that is projected onto the others and then transverse them into the container of ones self in order to become the unique individual that one was intended to become. Throughout this section, romantic love is used as a guideline for ones journey to greater consciousness and psychological growth. The second section ends with complete consciousness of the ego-self axis in which the conscious individual allows the encounter with the Self to begin. The final sections of this chapter include an evaluation of the findings. To evaluate the validity of the findings, the manual was submitted to three clinicians who had been licensed for minimum of two years and had primary theoretical orientation as Jungian analyst. The judges reactions, recommendations, and modifications of the proposed manual will be discussed in the final section.

CODIFICATION OF THE LITERATURE FOR MANUAL (First Section) According to Jung (1959), the mother archetype forms the foundation of the mother complex while mother shapes the positive or negative formation of mother complex. After birth the infant is in total identification with his or her environment. At this stage, there is no consciousness or a sense of I. The child is not separated from the mother physically or psychologically. Even after the child becomes more independent, the identity with the mother persists as a psychological reality. As a result, the condition of her consciousness as well as her unconscious affects her childs psyche. If she is disturbed or anxious, and especially if she is in conflict, this will have an adverse effect on the child. For instance, if the parents are not happy together so that misunderstanding and mutual distrust or anger and hostility have developed 61

between them, the child may begin to have night terrors or emotional upsets; an older child may fail in his homework or show some other neurotic or emotional disturbance. He may not have heard anything of the situation but unconsciously he senses that something is amiss. The lack of harmony between the parents is especially liable to produce neurotic symptoms in the child if their conflict has been repressed, because then the difficulty in the parents unconscious contaminates the unconscious of the child. (Harding, 1973, p.50) Jung divided the traumatic effects produced by the mother into two groups: (1) those corresponding to traits of character or attitudes actually present in the mother, and (2) those referring to traits which the mother only seems to possess, the reality being composed of more or less fantastic (i.e., archetypal) projections on the part of the child ( Jung, 1959, p.17). Although the psychic condition of the personal mother influences the formation of mother complex in sons and daughters, the result is complicated and not very clear in sons since it is also mixed with the anima. The effects of mother complex in daughters, unlike in sons, are clear and not complicated. (Jung, 1982)

Typical Functions of Mother Complex in Daughters The mother complex in daughters may function with different intensities (overdeveloped or undeveloped) and with different effects (positive or negative).

The overdeveloped mother complex.

In the daughters this type of mother complex

appears as the complete identification with the mother. As the daughter gets older she projects her personality onto her mother and lives as if she is her mothers shadow. Her personality seems to exist in the mother; thus, every time she has to make any type of decisions she runs to the powerful mother since she is unconscious of her personality. As an inexperienced, empty, and helpless woman, she easily projects her undeveloped gifts onto her husband and then we have

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the spectacle of a totally insignificant man who seemed to have no chance whatsoever suddenly soaring as if on a magic carpet to the highest summits of achievement (Jung, 1982, p. 126). About her Jung said, This type of woman has an oddly disarming effect on her husband, but only until he discovers that the person he has married and who shares his nuptial bed is his mother-in-law (Jung 1959, p. 24). Like Persephone, the young woman with this type of mother complex gets abducted into a marriage when a man wants to get married and persuades her to say yes.she may not be sure she wants to get married.she is swept away by the mans insistence and certainty.have traditionally feminine personalities.may become unwillingly bride or pawn caught between her husband and mother.and make a partial commitment (Singer, 2004, p. 212).

The undeveloped mother complex manifests as weakened female instincts and overdeveloped Eros. The daughter becomes jealous of her mother and develops an unconscious incestuous relationship with her father. The cause of this incestuous relationship is not related to the father projecting his anima onto his daughter which would be an anima contamination with the daughter (Johnson, 1995). In later adulthood, she is always interested in married men not because of her maternal instincts but because she has an opportunity to destroy his marriage (Jung 1959). Like Aphrodite the woman with this type of mother complex is unable to endure a monogamous marriage.

The positive aspect of mother complex appears as intensification of the daughters maternal instincts. The daughter remains unconscious of her personality and lives her life through others (objects of her care). In later adulthood, as a mother, her children become her object of care and she lives her life through them. Demeter woman is a good example of this

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type of mother complex. To her, marriage is not a priority but her desire to be a mother makes her take the necessary steps and marry just to have children.

The negative aspect of mother complex appears as overwhelming resistance to the mother. All of the daughters instincts are focused on her mother in a negative form to the extent that she knows what she dislikes but doesnt know what she likes. In later adulthood, resistance to mother is replaced by resistance to feminine aspects of herself. For example, her maternal instincts may meet with difficulties or she may develop intellectual abilities just to break her mothers power.

The Typical Effects of Mother Complex in Sons The mother complex in sons may function with different intensities (overdeveloped or undeveloped), and different effects (positive or negative). Regardless of the function of the mother complex, it is important to note once more that Jung believed complexes provide one of the royal roads to the unconscious and they dont necessarily indicate inferiority. It only means something incompatible, unassimilated, and conflicting exists- perhaps as an obstacle but also as a stimulus to greater effort as an opening to new possibilities of achievements (Jacobi, 1959, p.21).

Overdeveloped mother complex in sons appears as forms of homosexuality, Don Juanism, and impotence. Given that the maternal-infant bond predates the onset of gender consciousness, the male childs identity is based on identification with the mother however, the boy child must make an adjustment not required of the girl child; that is, the boy has to undergo the revolutionary transformation from mother-identity to identification-with-father (Mayhall, 1993,

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p. 51). If the son fails to make the appropriate transformation, the effect of the mother complex may be seen in forms of homosexuality where his entire sexuality is tied to his mother or Don Juanism where he is always looking for his mother in every woman. (Jung, 1959, p. 19)

The positive effects of the mother complex. This type of mother complex in a man may show itself in more relatedness and tenderness. This type of man may show a greater capacity for friendship. Or in Don Juanism, the positive effects may appear as striving after the highest goals; opposition to all stupidity, narrow-mindedness, injustice, and laziness; willingness to make sacrifices for what is regarded as right, sometimes bordering on heroism; perseverance, inflexibility and toughness of will; a curiosity that doesnt shrink a revolutionary spirit which strives to put a new face upon the world (Jung 1959, p. 21).

The negative aspects of mother complex may alienate the son from his manhood. In later adulthood this is seen in a mans tendency to regress to an earlier stage of development; having dark moods, for example.

The Mother Complex May also Functions at Different Levels: Archetypal or Personal At the archetypal level a son may confuse either his mother with mother archetype or mother complex with mother archetype. In the first case, the mother becomes the embodiment of wisdom. The son is in awe that his mother knows it all. In marriage, he always compares his wife to his mother and every time he must make a decision, he asks what would mother do? In the second case, the son has no desire for life and complains endlessly about his life. In adulthood, he is unable to form a relationship with a woman. (Johnson, 1995) At the personal level, a son may confuse the mother complex with his mother. In this case, the son perceives his mother as a witch. He accuses his mother for interfering with his life 65

even though in reality she is innocent. In marriage, he is mistrustful, pessimistic, and believes his wife cannot do anything right. As a father, he may confuse his mother complex with his daughter. In that case, he transfers the same faulty attitude he was holding toward his mother and his wife to his daughter. Thus, his mother complex destroys his relations with any woman.

Mother Complex and Anima (Formation of Anima) In sons, it is common that the mother complex is mixed with the anima. Anima is the inner ideal feminine, source of creativity, and animation within the mans psyche. A boys first experience of women starts from his mother. It is the mothers response to the son that affects formation of anima and constellates this archetype. Therefore, the most important tasks for a mother is to respond to her son age-appropriately, separate from him physically as well as psychologically in order to allow enough psychological space for him to grow and to identify with his father or the male model in his life. In that case, the anima is not constellated; otherwise, if the archetype is constellated and the complex is formed, then as a grown man, he may always look for his mother in other women or react negatively if other women resemble his mother. Thus, depending on his childhood experience with his mother, he would react differently with any woman he meets. Beside the mother, other figures that influence the formation of the anima in a mans psyche are his sister, his female friends, and the inherited knowledge of the ancestors, who have experienced the way women are throughout the ages of life on earth (Harding, 1973, p. 107). When a man is unconscious of his anima, the anima forms its own personality and becomes autonomous. In such a case, the autonomous complex has its own life and functions. If it stays unconscious, it adds more associations and hence energy to its nucleus like all other unconscious complexes. If the pattern of accumulation of energy continues, then it splits and 66

forms fragmented personalities within the total personalities. Thus, the single method to break its energy is to bring the anima into consciousness. The necessary step in the process of individuation for a man is to distinguish between what he is and how he appears to himself and to others, so it is also necessary for the same purpose that he should become conscious of his invisible system of relations to the unconscious, and especially of the anima, so as to be able to distinguish himself from her (Jung, 1953, p. 195). Like any archetypes, anima has both positive as well as negative aspects. Anima is the source of meaning and creativity in a mans life and as his inner companion, it helps a man to relate to his inner world or nature with a right emotional attitude. When a man can integrate the anima in his psyche, he becomes creative, and discovers the meaning in his life. These are the positive aspects of the anima. Such a man will not project his feminine aspect onto a woman and expect her to carry it for him. If he projects the positive aspect of anima onto another woman, then she becomes highly desirableshe fascinates him, draws him to her, and seems to him to be the source of happiness and bliss. She becomes the object of his erotic fantasies and sexual longings, and it seems to the man that if he could only be with her and make love to her he would be fulfilled. Such a state we call falling or being in love (Sanford, 1982, p14). The woman who is the carrier of positive anima becomes pleased and flattered in the beginning; however, she usually regrets the situation in time.will discover that the man begins to suffocate her. She may find that he resents it when she is not immediately and always available to himhe sees heras he wants her to be. He wants her to fulfill and live out for him his projected feminine image, and this inevitably will collide with her human reality as a person.when she insists on being herself she may find her man jealous, resentful, and pouting.

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She may also begin to dread his sexual advances. The man is compulsively drawn to sexual relationship with the woman who carries his feminine image for him (Sanford, 1982, p14). However, the same woman who was carrying the positive aspects of anima and was her mans soul image may suddenly become the carrier of his negative aspects of anima and appear as a witch. When a man is unaware of his anima projection and projects the negative aspects of his anima onto another woman, instead of falling in love he falls into quarrel. A man in the grip of the anima acts for all the world like an inferior kind of woman who is upset about something and that, in fact, is exactly what he has within himself (Sanford, 1982, p. 35). Such a man becomes moody, sarcastic, irrelevant, and blames the woman he is involved with for his bad mood. The same woman who once was admired and overvalued is now blamed and undervalued because she is now the carrier of the negative anima. Under certain circumstances, an intense anima mood may plunge a man into such a feeling of hopelessness that he commits suicide (Sanford, 1982, p. 35). Anima also reveals itself in all those neurotic pseudo-intellectual dialogues that inhibit a man from getting into direct touch with life and its real decisions. He reflects about life so much that he cannot live it and loses all his spontaneity and outgoing feeling or they may be driven to nurse their fantasies by looking at films and strip-tease shows, or by day dreaming over pornographic material. This is a crude and primituive aspect of the anima (Von Franz, 1968, p.191). Anima functions in different stages depending on a mans stage of psychological development. At the primitive level when a man existence is based only around his instincts, the anima appears as Eve representing sexual union and instinctual urges. For a more

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psychologically developed man, anima may appear as Helen of Troy; the personification of beauty. To a more conscious man anima may appear as Virgin Mary. In this case she offers the possibility of relationship with God. For the highly conscious man, anima may appear as Sophia. She represents the fourth and highest level of anima presenting the principle of relationship to the highest wisdom. (Sanford, 1982) If a man identifies with his anima and develops an inadequate ego, his character appears as more feminine and moody. When a man is not up to a situation, when he cannot deal with it adequatelyhe falls back on inherited patterns of behavior, latent in the unconscious, and so the anima within him is brought forward,.he gets angrythat things do not go right of themselves or that someone else doesnt attend to them. Or he feels helpless, with the exception that someone-wife, mother, secretary-will come to rescue.in all the minor matters that he prefers to ignore, especially those that have to do with personal relationshe is helpless. If confrontedhe gets peevishly angry. He may even go to pieces, but the secretarycomes to rescue, sooths his hurt feelings, and deals efficiently with the intrusive demands of personal or public relations (Harding, 1973, p. 111) Thus in the process of individuation, after understanding the function of mother complex, a man needs to understand 1) the formation as well as the function of anima in his inner world as well as in his life, 2) its stage of development and to 3) form a meaningful relationship with her, 4) and use her wisdom to relate to his unconscious. Otherwise, as a repressed or unconscious autonomous complex anima can drag a man from one relationship to another, ruin his relationship with others, take him to depression and drug abuse, and finally at extreme cases may take his life.

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Mother Complex and Animus (Formation of Animus) If a mother is the first female figure in a boys life that effects the formation of his anima, the father is the first male figure in a daughters life that effects the formation of her animus. A girls first experience of men starts with her father. Her early experiences with her father will influence her attitude and her expectation towards men throughout her life. Depending on her childhood experiences, mostly unconscious ones, she may either look for her father in other men or resent them if she finds any similarities between them. In most cases, as an adult woman, she remains unconscious of the patterns of her relations with other people, specifically with other men. Other male figures, such as brother, male friends, and inherited collective knowledge of male in general also effects the formation of the animus in a womans psyche. Animus, as the inner ideal masculinity within the womans psyche is the source of discrimination, objectivity, and security. When a woman is unconscious of her animus, the animus turns to an autonomous complex. It gathers more associations and forms its own personality which is the reason it can easily be projected onto other men. Like any autonomous complex, in extreme cases it may become separated from the total personality and take over the life of the person periodically. When a woman is under the influence of her animus, she appears strange and peculiar. For example, she speaks of her fellow female human as if she is not a female herself or she utters the strangest opinions about any subject matter or judges everyone for different reasons. In our society, masculine characteristics are regarded as superior, many modern women have lost their sense of relatedness and femininity. For instance, any educated woman can understand the principles of freedom and democracy for which we fight our wars. With her

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trained masculine mind she may agree that wars are inevitable-nay, praiseworthy; but if she is true to the basic woman in herself she must never forget for one moment that the death of every single man slain a machine for a principle is an outrage far greater than a murder committed in anger; the torture and enslaving on the altar of ideology is to her the vilest of human crimes.She must never forget that unrelated sexual intercourse much as she may enjoy it, festers in her belly; and that spiritual and intellectual achievements which are destructive of life cause the air which she breaths to stink. These are the things she must remember and of which she must constantly tell the animus. (Castillejo, 1997, p. 83). Todays mothers are raising tomorrows generation and more than ever our society is in desperate need of women with mature femininity and sense of relatedness, compassion, and kindness, not animus ridden women who offer separation, indifference, cruelty, and hate in their relationships. Even though in our society it seems that these modes of relating belong to the masculine world and women following in the footstep of men learned to posses them as well, in reality they belong to the repressed animus that is now demanding its due. Thus, like anima the single method to break the animus energy is to bring it into the consciousness and have a dialogue with him. (Jung, 1953, p. 209) This is the necessary step for a woman in the process of individuation. In this dialogue the woman must learn to criticize and discover the origins of her opinions, judgments and thoughts. Animus, as the masculine counterpart in a female psyche has also positive and negative aspects. In its positive aspects animus has the quality of hero, savior and spiritual guide. (Stanford, 1982) The ideal man to carry the positive aspect of animus is a man who has power with ideas and words. In this case, he becomes bigger than life itself and the woman who projects her animus onto the man never actualizes her inner qualities that are being projected. By

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projecting her qualities onto another man, the animus is showing her the unrealized gifts and virtues that exist within her and need to be actualized, but like most women; she falls in love with the ideal man of her dream and remains unconscious to the message of the animus. In the beginning the carrier of the projection becomes flattered and inflated but shortly after he begins to feel sticky, clinging, unreal quality that has attached itself to the relationship (Sanford, 1982, p16). However, soon the state of falling out of love begins because the projection is exhausted and couples can see the real person and not the projection of their god image. Thus, the same man who was the carrier of the woman souls and spirit, the knight and the admirer that she has been searching for throughout her life suddenly becomes the object of her resentment and aversion. A woman under the influence of the animus becomes opinionated, critical and judgmental. She is disconnected from her relatedness, thinking and feelings. Children with such a woman for a mother feel deprived of their mothers affection because they keep coming up against the animus. She comes across to them as a hard disciplinarian, and the critical, judgmental attitudes of the animus effectively shut them out from her tenderness and affection (Sanford, 1982, p. 43). Animus not only interposes itself between people by judgment and opinion but like anima, it also functions within the person. For example, a womans wishful thinking; making a favorite picture of oneself as one would like to be seen that doesnt exist in reality is one of the animus activities. Another example of its activity is a trivial mental activity that a woman may call thinking which is actually pondering on what one must have done differently or how one must have done it. According to Emma Jung (1957), We could say, then , that feminine

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thinking, in so far as it is not occupied practically as sound common sense, is really not thinking, but, rather, dreaming, imagining, wishing, and fearing (i.e., negative wishing) ( p. 19). Like anima, animus functions in different stages depending on the psychological development of a woman. For the psychological immature woman (primitive woman) men with physical ability such as heroes of legend, or present day sports celebrities, cowboys become the animus figure. For a more developed woman, the man who can accomplishes deeds becomes the carrier of her animus. And for a more psychologically developed woman, a man who has power with words becomes the carrier of her animus. Finally for a more exact woman, the animus appears as incarnation of meaning. Such a man becomes her spiritual guide and represents her inner intellectual gifts that she is unconscious of. Each of these figures may be assimilated within the womans psyche instead of being projected onto another man. Such a woman appears as active, energetic, brave, and forceful (Jung, 1957, p. 4). However, as is seen in todays society, many women are over run by these figures and have failed to assimilate them into their personality; as a result, they appear as aggressive over-energetic, ruthless, and brutal or they express the primitive characteristics of animus in their erotic life and approach a love relationship with the lowest level of instinct that belong neither to men nor to women. (ibid. p.4) Thus in the process of individuation, after understanding the function and the role of mother complex in ones life, a woman also needs to understand 1) the formation of animus, 2) the function of animus in her inner world as well as in her outer life, and 3) its stage of development. Then strive to form a meaningful relation with the animus, recognize when it is being projected, use the animus light to discover her gifts, and learn to relate to her unconscious. Otherwise, as a repressed or unconscious autonomous complex animus will take over her life,

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rub her from her beauty and femininity, find the lowest type of intimate relationship, and create the most damaging type of relationship with her children, family, friends, and society in general.

Formation of Persona and Shadow In the beginning of life, a newborn is not aware of its own body limits. He or she exists in a complete identification with its surrounding especially with its mother. The newborn remains physically and psychologically dependant on the existence of the mother. As was previously explained, the mothers psychological well being affects the psychic health and the formation of different components in the childs psyche. As the infant gains more consciousness, he discovers that mother is a separate entity from him. To make up for its separateness from the mother, the object of desire, the infant learns to become more and more aligned with mothers demands and wishes. In the process he becomes the perfect child that mother will forever favor and love. Although during this time, the child starts to guess which behaviors are appropriate and which ones are not, he basically adapts to the rules and regulations of the family through training that mother and others imposed upon him. As a result, the child who in the beginning was able to freely express his needs and desires learns to conceal the undesirable characteristics and only produce what is lovable and acceptable just to gain and possess the mothers love. In this early age, the child not only begins to form a persona that presented to the mother and to the others depending on their demands but also the child begins to form the shadow which holds all the unwanted and undesired aspects of his or her personality. Thus, at a very early stage of life, the childs personal part of the psyche divides into three parts. There is the I, the ego, that represents what I call myself; then there is the persona, the mask that I wear to show to the world; and there is still another part that I know, or partly know, exists, but which I prefer to 74

keep hidden because it is unacceptable to the world-this is called the shadow, and is usually almost entirely forgotten-that is, it becomes unconscious to myself, although it may be quite obvious to others (Harding, 1973.p. 73). As the child gets older, he scarifies more and more aspects of his personality to his shadow side in order to remain lovable in the eyes of other objects of desire, while at the same time he forms one or many personas depending on how he adapts to others demands. Soon the child learns to hide the shadow and judges its qualities as inferior and primitive. This unbalanced state causes the child to be inflated and to project different aspects of its shadow to others and perceive them as evil or ideal person. Children may also carry the unlived shadow aspects of their parents. Many parents, for example, speak of their child as an identified patient when in reality it is the parent with most problems and not the child. But unknown to both, the child psyche is contaminated with the parental shadow. It may be a marital problem, familial problem, work related or health related problem that parents are either unaware of or are not dealing with appropriately. As a result, they project the unlived shadow aspects of their personality onto the child, contaminating the child psyche and damaging ego-self axis which will be explained in the next section. This type of contamination could be seen in cases described by Frances Wickes (1955), the American child psychologist, where children showing symptoms that disappeared after their parents were treated successfully. Like any unconscious complex, Shadow tends to have its own personality. It can carry out a conversation and at times initiate an action that normally one would hesitate to perform. Or it could be projected onto other people or situations. When it is projected onto people, it

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produces misunderstandings, quarrels, and wars which are the reasons that working on the shadow aspect of ones personality is extremely important. Like anima and animus, shadow also consists of bright and dark sides. In its bright side, it possesses all the god qualities that individual have either repressed or never actualized. As a result, the individual unconsciously projects them onto other people. If ones aspects of bright shadow are projected onto the others, then they become the object of worship and divinity but the projector of the shadow appears paralyzed as if losing his or her initiation and autonomy. When the carrier of the projection is unable to carry the numinosity, then all of a sudden the dark aspect of shadow is projected onto them and they become the object of hate. This is the pattern of the relationship between men who lay their shadow upon women, or women who lay their shadow upon men, parents onto their children and one country onto another. Projection of shadow has caused many crises within families and between countries and dealing with it is a moral problem. In the process of individuation, recognition and integration of the personal shadow is a lifelong work. When your shadow is like a gasoline can waiting for a match to fall in it, you are fair game for anyone who wants to irritate you. To refuse anothers shadow, you dont fight back, but like a good matador you just let the bull go by (Johnson, 1991, p. 36). However, you can only refuse a shadow projection and stop the endless cycle of revenge if you have your shadow under conscious control (Johnson, 1991, p. 37).

Formation of Ego-Self Axis As explained in chapter two, Self is the totality of all the opposite forces, energies, and the qualities that reside within the psyche while ego is the center of conscious personality. The Self is oriented to unite the unconscious and the conscious. It is the nucleus of the psyche which 76

functions as the organizing center in the psyche. Since both ego and the Self are two autonomous centers of psychic being, the relation between the two centers becomes vitally important (Edinger, 1972, p. 4). According to Edinger (1972) an infant is born in a state of wholeness; Ego germ is present only as a potentiality, because there is no conscious awareness of ones existance. At this stage, the infant lives in complete identification with the Self and is unconscious of its existence as a separate entity. There is no separation between inner and outer world. Ego and Self are one, which means there is no ego. This is the total state of primary ego-Self identity (p. 6). in the primary relationship the mother as the directing, protecting, and nourishing source represents the unconscious and, in the first phase, also the Self andthe dependent child represents the childish ego and consciousness. This means simply that the Self is inevitably experienced initially in projection on to the parents (Edinger, 1972, p. 39). As a result, the infants relation to the parents becomes the foundation of ego-Self axis which is the connection between ego (child) and the Self (mother) [italics added] that insures the integrity of the ego (Edinger, 1972, p. 6). During this critical period, mothers psychic health affects the infants psychological well-being. Since ego is at its germinal state and there is not yet a sense of I-ness, the new born is in complete identification with inner and outer world. In this case, the infant lives in a state of paradise where mother is the source of protection and nourishment. When a mother consciously or unconsciously provides any experience for her infant besides good mothering, the ego structure turns to be weak since the mother is experienced by the infant as the Self.

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At this developmental stage, when the Self is projected onto the mother, her response to her child affects the formation of ego-Self axis. The ego-Self axis is most vulnerable. If the child experiences rejection by the parents, then the child feels alienated by the parents. Since the child relationship with the parents is the primary relationship then rejection by the parents feels as rejection by God. The experience first damages the ego-Self axis and then builds on to the psyche as permanent ego-Self alienation and becomes the foundation for all relationships. (Edinger, 1972, p. 55) Any aspect of the child that is rejected by the parent is now separated from the Self. However, the Self as the totality of all the opposite must include all of the psychic life. It is this sense of acceptance from the Self that gives power, energy, interest and meaning to the ego. When aspects of the Self are not accepted and the axis is damaged then the child feels desperate, meaningless, depressed, and in extreme cases becomes psychotic and suicidal. Edinger (1972) stated that whenever one experiences an unbearable alienation and despair it is followed by violence. The violence can take either an external or an internal form. In extreme forms this means either murder or suicide. The crucial point is that at the root of violence of any form lies the experience of alienation-a rejection too severe to be endured (p. 44). For others, damage to ego-self axis may appear as profound sense of unworthiness. Such an individual feels that his desires, needs, and interests must be wrong and unacceptable. As a result, the psychic energy is dammed up but is released in other forms such as psychosomatic symptoms or anxiety, panic attacks, alcoholism, suicidal impulses. The alienated person feels profoundly unjustified and is scarcely able to act according to his own best interest. At the same time he is cut off from a sense of meaning. Life is emptied of psychic content (Edinger, 1972, p. 57).

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The same type of inflation and alienation may be seen in a romantic relationship or any type of relationship since people continue to live in the same state of infancy where they are in unconscious identification with their environment. Jung refered to this state as Participation mystique. Like the primitive man who consulted his tree spirit or bush soul for a complicated decision; in our society many people find the opinions of others important. If the significant or insignificant others behave in accordance to their expected roles, people feel inflated and when they dont, they feel rejected and alienated. Although they are unaware of their behavior, they are acting the same as the primitive men. With the exception that primitive man consciously went to his tree or snake where he believed his soul resided to consult the important matter but the modern men are even more unconscious than the primitive man since they have no awareness that they are consulting others. When they become conscious of themselves and grow out of this state of infancy, which is the identification with their environment, their feelings will not depend on their relations with others. The state of early infancy where ego was in total identification with the Self is experienced by the individual repeatedly over a life time. During early infancy if total permission is given and the infant never experiences rejection, punishment, or hears any objection from parents, then the whole experience of alienation, which brings consciousness with it, is omitted, and the child gets accepted for his inflation (Edinger, 1972, p. 42). As an adult, the individual may experience oneself as the center of universe which, denotes an attitude that is innocent of responsibility towards the circumstantial facts of reality as though these facts are being provided for, either by the parents, or the state, or at least by Providence (It is) a state of childish irresponsibility and dependence (Edinger, 1972, p. 13). In other instances, individuals may expect, require or demand special treatment from others, show

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spells of anger for different reasons, focus on desires and their fulfillment, ignore reality, or show too much humility. These are all signs of inflation.

CODIFICATION OF THE LITERATURE FOR MANUAL (Second Section)

GOAL: INDIVIDUATION

The Focus of Dissertation In the second section, the focus is on the process of individuation during the second half of life which is the progressive reunion of ego and the Self. Corresponding to each level of the first section, the followings are stage-specific interventions that will guide the readers in the process of individuation. The goal in this section is the process of individuation during the second half of life. The first step in the process of individuation for women as well as for men is the conscious awareness of the role of the personal mother, the function of the mother complex in the psyche and its manifestation in everyday life. The basic theme in this section is the conscious evaluation of ones mental activities, existing values, beliefs, ethics, and determining the existing patterns of relations and feelings in order to discover their origin, their usefulness, and to separate and rejoin them again in a correct way; it is after objective observation that one may change the direction of ones life. The important step in each stage during the evaluation of a mental activity is also to search for the meaning behind the observable fact and rise above oneself, grow beyond oneself in order to bring change to ones life.

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Individuation Goals for Women

Conscious Awareness of the Mother Complex In order for a woman to become conscious of the function of mother complex in her life, she needs to expand the scope of her personality by gaining more knowledge about herself. She also needs to examine her way of relating to herself and to others by using the guideline that was provided in the first section of this manual and to identify which type of mother-complex closely describes her type of relating to others. Then by using the stage specific intervention, she may take an active role in the process of individuation. The followings are the stage specific

intervention for different formation of the mother complex in women.

With overdeveloped mother complex. It is necessary to understand that underneath a daughters mask of loyalty and devotion to her mother exist the unconscious struggles to control the mother. She needs to develop her sense of responsibility, personal relationships, maternal instincts, and sexuality. Instead of running to the mother every time she is confronted with any type of experience, she may learn to consciously live through her experience and withdraw her projection from her mother and develop her own personality. In this case, she is more likely to understand that her mother is not the divine goddess with all the answers and learn to appreciate and accept herself for the person she is. It is her responsibility to question her old patterns of relating and be willing to change. This may feel as if she is suffering consciously what Robert Johnson (1983) named the death of ego. (p.156)

With undeveloped mother complex. The woman with undeveloped mother complex needs to develop her femininity and understand that the meaning behind her romantic involvement with 81

a married man is an intensified Eros which is her love toward her father and jealousy toward her mother. She needs to understand that she is repeating and reliving her childhood fantasy as a grown woman. If she could contain her projections, she may be able to discover her unconscious possibilities. The withdrawal of such a projection usually causes depression because the psychic energy that was invested in the projection has not flowed back to the subject but has been cut off (Von Franz, 1980, p. 3). This type of women offers an excellent hook for anima projections for men with passive Eros. (Jung, 1982, p. 117)

With positive aspects of mother complex. Many women belong to this category in which they are unconscious of their personality and live their life through their children or the object of their love. They have a tendency to control others by playing the role of injured victim. Even though, this type of women appears to live for their children, unconsciously they are capable of utterly destroying themselves and their childrens lives for their maternal rights. The woman with this type of mother complex needs to discover her likes, and dislikes, her desires, talents, and values. Instead of mothering others and projecting her irrational fears onto her children, she needs to withhold her psychic energy and mother herself in order to grow emotionally. She needs to learn that living for her children is her unconscious wishes to control them. She needs to assume responsibility for her life and furthermore release her expectations that others are responsible for her well being. She needs to form an equal relationship with her partner instead of treating him as an object of procreation. She also must learn to expand the area of her interest from children to others.

With negative aspects of mother complex. Women with the negative mother complex need to be honest with themselves and never start any relationship or a marriage unless they are

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confident the reason behind their action is not to run away from the mother. They need to understand the meaning behind their difficulty at the unconscious level is the negative mother complex at work. Whether this is the result of the personal mother or not may not be very clear. However, for their psychological growth and the uninterrupted process of individuation, they need to question different aspects of their personality. For example, what is the reason behind their highly intellectual abilities? Were they fathers favorite daughter? Is there any possibility that they are unconsciously using this method to keep mother at a distance so they can criticize her?

Mother complex contamination at the personal level. When mother complex contaminate the personal mother (personal level) a woman needs to separate herself from her mother and her mother in law. She needs to allow her partner to continue to have his desired type of relationship with his mother while she stands on her ground and allows herself to deal with her emotions. The ability to consciously observe ones emotion, consciously contain ones emotion, and consciously discover the origin and the meaning of ones emotion may be extremely discomforting in the beginning. Nevertheless, in time they will bring emotional growth. The death of ego that was mentioned earlier recurs repeatedly on an increasingly advanced level as a woman steps into different stages of her life. Thus, women need to allow themselves to be the container of their emotion since nature already provided for them the nurturance that they need for the world.

Mother complex contamination at the archetypal level. When mother complex contaminates the mother archetype, a woman needs to understand that since psyche by nature strives for balance, then the wounded archetype will be projected onto the external reality and

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manifest itself in the problems of her external life. In this case, she must learn to focus on one aspect of her life, bring it to fruitation, and then move on to develop the next aspect of her life. This is the basic problem with many modern women. By trying to accomplish many goals at the same time, many modern women not only neglect their loved ones but also they become demanding and judgmental. These women transfer their inner discomfort to their outer life and destroy the happiness of the entire family. They need to understand under what circumstances they regress to the negative aspect of Aphrodites nature which is the tyrannical and vengeful sides. It is this type of mother that raises children with negative mother complex. They remove the seed of love and instead plant unhappiness and hate in their children. This type of woman needs to become the kind mother that she never had and cultivate love in herself. She needs to nurture herself and grow emotionally. It is only after turning into a mature woman that she can understand the Eros aspect of her partner. She needs to discover when she moves to the positive aspects of Aphrodite which is their ability to understand the meaning in the dreadful events and evolve to a more mature woman. It is after such a personal growth that she can develop her femininity and understand that her partner may not have the same level of sensitivity as her. She may allow herself to be there quietly when her partner is facing difficulties. By offering advice and comments, many women never provide the space necessary for their partner emotional growth. In these instances, they destroy the chances of personal development and keep their partner just like the dependent child who never leaves the mothers lap. Finally the woman who can contain her emotions and be the container when her partner is facing any discomfort, can use her consciousness to discover the god qualities of her partner and encourage him to live up to them. Such a woman must be ready to cope with her partners

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god qualities without feeling inferior, lonely, or isolated. In the process she will discover her own god qualities as well.

Individuation Goals for Men

Conscious Awareness of Mother Complex To become conscious of the function of the mother complex in his life, a man must examine his way of relating to himself and to others by using the guideline that was provided in the first section of this manual. He may then identify which type of the mother-complex best describes his relational pattern. Regardless of the type of mother complex, a man must understand that his primary task in life is to differentiate his actual mother from his mother complex and then overcome his mother complex. He needs to understand that overcoming mother complex is an inner battle and not an outer battle that usually many young men choose to have with their actual mother with their accusations. In general the mother complex manifestation in a mans life is shown by his tendency to regress to infancy, the need to be taken care of, or even the desire to lose the battle of life. When his desire to regress to infancy and not face the issues occupies a minority of his energy then he knows he is in good relation to his mother complex; otherwise, he will need to do much inner work to bring his energies into some constructive focus (Johnson, 1995, p. 20). Regardless of the function of the mother complex, a man needs to overcome his fear of a womans anger and his anxiety about being rejected. This may mean that he will have to find and help the little boy in himself. By recognizing his hurt-little-boy side, he is much less likely to become identical with it, and can remain more the man in relationship with the woman in his life (Sanford, 1980, p. 38). The process that follows assists a man to attain: 1) masculine

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maturity on different levels and 2) complete conscious awareness of ego-Self axis which is necessary in the process of individuation.

With over developed mother complex. A man with over developed mother complex needs to become conscious of his relation to himself by observing himself during his encounters with women. The very act of observing a complex shifts energy from it to the ego, and gradually as the I sees what is happening, and resists being taken over by the complex, the complex loses energy and influence and recedes. When compassion for himself, and for others who are affected by the complex, accompany this process, the individual and his relationships grow in depth (Bolen, 1989, p. 95).

With Don-Juan characteristics. A man with Don-Juan characteristics needs a thorough introspection within his emotional realm. He needs to discover the degree he is cut off emotionally from others, transfer psychic energy expenditure from his love affairs onto his inner world, and get in touch with his emotions in a healthy way.

With negative aspects of mother complex. A man possessed with the negative aspects of mother complex needs to understand that the meaning behind his irresponsibility is regress to infancy. He needs to become actively involved in his life instead of allowing others to make decisions for him. He also needs to express his feelings in relationships in order for emotional growth. Neither rough masculinity nor soft masculinity is healthy form of a mature masculinity. A man needs to find the balance between rough and soft masculinity by knowing when to let go and when to control any situation.

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With positive mother complex in moderation may give rise to a feminine streak in a man. For example, his characteristics may make him a gifted teacher instead of an ordinary teacher. If this aspect overdevelops then the man needs to allow himself to get into emotionally toned issues or difficult situations, genuinely and logically express his feelings, and understand that life is not always peaceful and quiet with a pleasant atmosphere.

Mother complex contamination at personal level. If mother complex is contaminating the personal mother (personal level), a man must learn to leave his mother. Many mothers would like to keep their children and use different strategies to achieve their goal. In the process of individuation, like the process of birth where the newborn is physically removed from mothers womb, a man must separate physically and psychologically from his mother, even if he is being accused of disloyalty. He must only come back to her when he is independent enough to stand in relation to her as a man and not as mothers little boy.

Mother complex contamination at archetypal level. In this case, a man needs to turn his regressive qualities such as complaining about different aspects of his relationship with his family, his work, or life in general into strength, power, and nurturing. When a man neglects his inner world and emotional growth, the problem of the wounded archetype is projected onto his external life and seen as external problems. It is through attending to his inner world that he could draw energy from the archetype and organize his life to encounter the darkness that surrounds him and reaches the brightness. With more attention to his inner realm he finds passion, wisdom, and inspiration in his life.

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In this journey, he must know his limits in relating to the archetypal world. Going to the place of Mothers is an act of regression, a psychologically incestuous act. If done indiscriminately this would be fatal for consciousness, but when done intelligently it can be the opportunity for salvation. The place of the mother is where consciousness and cultural and spiritual power originate. Returning to your origins and generating or regenerating yourself is the act of creating consciousness (Johnson 1991, p. 79). Through this reliving of the past, parts of the psyche that have been repressed and cut off from the total personality are restored, and their energy is released for creative living in the present(Harding, 1947, p. 292). The next stage for this man is to evolve to a more committed relationship with his partner. When a man is related to his inner world he may transfer the relationship to his outer life and evolve to a committed and equal relationship with his partner. In this case, he needs to understand throughout history marriage meant death to a woman whereas for a man is adding to his stature (Johnson, 1989, p. 18). By understanding the truth behind the historical background that still plays their role in the psyche, then he can be cautious with his partner when she is anguished. He can help her to evolve further by being gentle with her. Although it seems that he is the one who is giving in such instances, it is him who is growing to become a more mature and conscious man. When a man evolves to this stage of consciousness, he will understand that irresponsibility is not part of marriage. He will not use any external means such as drug, work, and women to overcome his difficulties since he found inner happiness. It is this type of man with highly developed relation to his inner woman that would form a mature relation with the partner of his life.

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Anima and Animus the Contrasexual Opposite Within The next step in the process of individuation for women and men is the integration of the contrasexual opposite. According to ancient traditions such as the book of Genesis, or Persian and Talmudic mythology, original man believed to be both women and men. Perhaps the character of original man is best explained by Aristophanes in Platos Symposium. In this old Greek myth Aristophanes explains: original human beings, who were perfectly round, had four arms, and four legs, and one head with two faces, looking opposites ways. These human possessed such a marvelous qualities and great intelligence that they rivaled the gods who, acting out of envy and fear, cut spheres in two in order to reduce their power. The original, spherical beings feel apart into two halves, one feminine and one masculine. Ever since then, so the story goes, the two severed parts of the original human being have been striving to reunite. And when one of them meets his other half, Aristophanes informs us, the actual half himself,the pair are lost in amazement of love and friendship and intimacy, and one will not be out of the others sighteven for a moment: these are the people who pass their whole life together; yet they could not explain what they desire of one another. (Sanford, 1980, p. 4) This myth represents the psychological fact of human psyche. The man is clearly symbolic of the masculine qualities in women and the woman is the symbolic representation of the feminine qualities in men. Jung referred to these qualities as anima and animus. It seems that in our modern life many people ignore the reality of their psyche, and since psyche by nature strives toward wholeness, these inner psychic images are projected onto outer people in order to direct them toward a new goal which is the process of individuation and integration of the whole personality. Unfortunately many people never realize the meaning and the reason behind their projection. Usually projection takes place when people are unconscious or unaware of the components of their psyche. In most cases, unless people are faced with much confusion they 89

tend to take part in any activity as long as it is not related to self knowledge or self awareness. But growth is concerned with the widening range of ones consciousness which is a painful achievement.

Integration of anima. A man needs to acknowledge that feminine components exist within his psyche. This is a very difficult step for a modern man since he compensates for his emotional immaturity by acting like a mature man. In reality of his inner world, he continues to feel and live as the young boy who is scared of expressing emotions since he fears that mother is going to be upset. In his adult life, a man plays the same role by fearing those who replaced the mother. In this case, he becomes moody, sarcastic, and critical. When this man acknowledges the existence of his feminine aspect, then he may bring the autonomous complex from unconscious to his consciousness. In turn she becomes his companion who provides warmth and strength. A man with good relations to his feminine aspects will never project his desires to an external woman and burden her with his expectations. A man, who is related to his anima, can relate to his partner. He will not be possessed by moods and expectation because he can differentiate between his feelings and his moods. He becomes the observer of his moods and utilizes them to become a mature man on different levels. Such a man can see the reality of his partner and doesnt allow himself to think too much or too little of his partner. Unlike many modern men who believe anger or mood just happens to them, a man who is related to his anima is never taken over by such an unconscious forces. Instead, he knows that anger, resentment, expectations, moods, rage, and passive-aggressiveness are signs that he is possessed by anima. By making conscious dialogue with anima, a man understands the message consciously, invites her to become his companion, and never allows her to rule him.

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Since this integration is difficult for most men, they tend to project it onto external people. When a man understands his projection is the personification of his anima then he can also use the projection as a tool to understand the unconscious material that strives to become conscious. The woman of your choice represents your own task you did not understand (Sanford, 1980, p. 55). Thus each aspect of the anima speaks of different levels of the mans personal development. For example, when a man falls in love with a woman just because she is sexually attractive, then he has an opportunity to look at the reflection of developmental stage of his inner companion. This is the gift that romantic love offers. When a man falls in love, he can actually see the image of his inner companion in the beloved, use his relationship as a reflection of his inner realm as a self awareness tool for personal evolution, or he, like many modern men, may use his romantic relationship to bring more tragedy and alienation to his life and lives of others who are involved with him. The choice belongs to him. Although it may seem to be difficult to work on an existing relationship, there may be a good reason why the inner companion chooses certain women at specific stages of life. When a mans past history doesnt contaminate his relationship, and when he has a good relation to his anima, he can face the issues, get to emotionally toned conversations and express upsetting event without discussing past or any unrelated issues. The optimum goal for a man is his conscious union with his inner femininity.

Integration of animus. According to Jungs theory, when a psychological phenomenon appears in the life of an individual, it represents an unconscious potential that is rising to the level of consciousness. To many modern women this psychological phenomenon seems to be an ideal romantic partner that exists only as an imaginary person. When a woman can understand that this image belongs to her unconscious that strives to become conscious then she can not only 91

relate to herself at a different level, but she may also form a healthier and more evolved relationship with her partner, her children, and others as well. Women may go through series of relationships with their animus and then project him onto their partner. A woman needs to consciously relate to her animus; otherwise, her partner peers around the door a little gingerly when he comes home each day to see which role is waiting for him. Add to this his anima involvements and it makes a complex story (Johnson, 1989, p. 25). It is necessary for modern women to find a balance between their neglected inner life and their over lived outer life. After consciously working through the effects of mother complex at different levels, a woman must integrate her animus. The first step is the realization of the reality of her inner world. Like a man, she is also an androgynous being. When she pays attention to her masculinity, she transforms her animus from unconscious desires that judge others and utters hurtful opinions to the light of consciousness that helps her to discriminate and evaluate her feelings, emotions, relations, attitudes, ideas, and opinion. Animus helps her to criticize her preconceived ideas and discover their origins. Instead of allowing for wishful thinking, animus guides a woman to become realistic and logical. Since he is not neglected or ignored, he communicates with a woman and is not projected onto an external man. In this case, she doesnt have series of unsuccessful love affairs, where she not only hurts herself and her partners, but she also hurts her children who already lost their father in divorce battle. When a woman is related to her animus, she doesnt expect her partner to become the man she thinks he must be. Instead she understands her desires and wishes and turns them inward to her inner masculinity. In turn he develops and she matures as well. Like a couple who

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communicate with each other, she speaks with her animus, asks his opinion, keeps him informed about her decision, makes a symbolic marriage to him and becomes a mature woman on a higher level. Like the original human beings who possessed great qualities and intelligence, she becomes the queen of her inner kingdom and like a true queen, consciously brings the same love and kindness to her external life and people surrounding her.

Integration of Persona As the process of individuation continues, the individual faces two tasks. One is to differentiate the inner components and place them in their right order. For example, a woman can communicate with her animus and place him in his rightful place, her inner realm between her conscious and unconscious, and never allow her animus to act in her external life and to destroy her relationships. The second task in the process of individuation for the individual is to differentiate oneself from the environment and to discover the unique personality that one was intended to become. The persona feigns individuality, making others and oneself believe that one is individual, whereas one is simply acting a role through which collective psyche speaks (Jung, 1953, p. 281). In the process of individuation one needs to discover and integrate all the possibilities that exist within the individual. This is again a very difficult task for modern people who are inclined to follow the norm and conform to the society. As a result, it is important for the individual to analyze the persona and to discover whether it serves its purpose which is to symbolize the inner characteristics of the person and not a robot that function in accordance to the rules of collective authority.

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The individual needs to differentiate the persona (false self) from the Self (true self) and learn to never identify with the persona. Identification with an image that belongs to outer or inner world is a mistake. The components of inner psyche as well as external reality have their rightful place and in the process of individuation, one must learn to separate these components from one another and integrate them again in the correct way. Otherwise, intolerance, dogmatism, self-conceit, self-depreciation and contempt for people who have not been analysed, and for their views and activities, are common symptoms (Jung, 1953, p. 282).

Integration of Shadow If people can be educated to see the lowly side of their nature, it may be hoped that they will also learn to understand and to love their fellow men better. A little less hypocrisy and a little more tolerance towards oneself can only have good results in respect to our neighbor; for we are all too prone to transfer to our fellows the injustice and violence inflict upon our natures (Jung, 1953, p. 267). Typical examples are the over virtuous lady who concerns herself with fallen girls or the man who goes around with a chip on his shoulder, suspecting everyone else of lacking that particular virtue on which he prides himself ((Harding, 1973, p. 80). Shadow like other unconscious components of the psyche, usually finds its own means of expression in projection. When the individual is only concerned with the persona and his or her public image, then the shadow expresses itself in the least favorable place and in the most embarrassing way. To the conscious individual this is an indication that shadow took over the personality. The individual may take the experience as an opportunity to understand the meaning of the embarrassing experience and try to integrate the shadow. Although one can see the components of ones psyche when is projected onto the others, the difference between the projections of the shadow aspect is that it is usually projected onto the 94

same sex as the projector whereas for example; anima or animus is projected onto the opposite sex. The projected components always contaminate relationships since they belong to the unconscious of the projectors and not to the projectile. Projections are great tools by themselves since they bring the unconscious reality into the physical reality by picking and choosing the right person and the right situations. Projections become destructive only when people based their actions upon them instead of looking at them as another component of their unconscious and integrate them into their personality. The dangerous effect of the projection of shadow is that it contaminates the personal and the collective unconscious. In that case, others unconsciously pick up the shadow projections and respond accordingly with the projected roles. Modern men need to redeem and honor the hidden aspects of their personalities. Shadow work is the only way to create a balanced life. Unfortunately, modern societies dont deal with their shadow appropriately. For example, World Ward II gave us endless examples of shadow projection. One of the most highly civilized nations on earth, Germany, fell into the idiocy of projecting its virulent shadow on the Jewish people. The world had never seen the equal of this kind of destruction and yet we naively think we have overcome it.at the beginning of 1990s with the collapse of the Berlin Wall and a new relationship with Soviet Union, we entered a brief period of euphoria and were convinced that we had left the dark days behind.we unconsciously picked up the energy released from this relationship and put the shadow in another place. Only months laterUnited States went to war in the Persian Golfboth sides projecting devils and demons onto their opponents (Johnson, 1991, p. 27). Although shadow projection happens everywhere, the worst damage occurs within the family where children tend to live the unlived shadow life of their parents. As a result, children appear to act out most of the time while parents appear to be decent and civilized. Thus, people

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must integrate their shadow by consciously confronting the distasteful, intolerable, unacceptable, or negative aspects of their personality that they easily find in other people. These are the unacceptable characteristics of ones personality that has been repressed in the process of becoming a civilized person. Each aspect has its own place in the psyche and in order to become a whole person, one must integrate all these aspects consciously and consistently throughout ones life. The projection of shadow also appears as the admiration or love of another person. These feelings are the results of projecting the gold aspect of ones shadow personality onto another. In our modern society, many relationships begin with the ideal of true love. Although they have high hopes for their future, across time with much disappointment their relationship falls apart. To most people everything seemed right in the beginning but they dont know why they fall out of love. Shadow can make or break a relationship. We forget that in falling in love, we must also come to terms with what we find annoying and distasteful-even downright intolerable- in the other and also in ourselves. Yet it is precisely this confrontation that leads to our greatest growth (Johnson, 1991, p. 64). Thus, one must realize that positive content found in others needs to be integrated within ones personality as well. It is wrong to burden other people by expecting them to possess super human power. It is the removal of this expectation that allow people to see each other realistically. For many modern people with the advancement of technology, where in most cases with a press of a button they can quickly accomplish a desired task or disregard an undesirable one, it seems that people have formed a desire to apply the same rules to their relations both to their inner and outer world. In the realm of relationships whether with oneself or with others there is no quick fix. Many speak of their problems as if they exist only in their partner or in other people

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and like the button they wish to fix it or discard it. The goal is to progress past this duality and understand that to integrate the shadow one must enter the realm of paradox. When the individual can endure the duality consciously and patiently, then one may find the meaning behind the experience. This is what Robert Johnson calls death of ego. To suffer consciously means to live through the death of ego, to voluntary withdraw ones projections from other people, to stop searching for the divine world on ones spouse, and instead to find ones own inner life as a psychological and religious act. It means to take responsibility for discovering ones own totality, ones own unconscious possibilities. It means to question ones old patterns-to be willing to change. All of these involve conflict, self-questioning, uncovering duplicities one would rather not face. It is painful and difficult. The wonder that is finally revealed is that we can live in the divine world even while we live in the flesh, here on this earth. For deep within each of us rises a castle of white marble (Johnson, 1983, p. 156) If we accept these opposing elements and endure the collision of them in full consciousness, we embrace the paradox. The capacity for paradox is the measure of spiritual strength and the surest sign of maturity (Johnson, 1991, p. 77). When one courageously accepts the shadow aspects of ones personality, then the energy released from them will bring much creative force to the life of the individual and no one will be burden to carry the weakness or strength of his or her personality. When this is applied to the relationship between partners, then they can understand the others point of view, the inner reality of their partner, the inner reality of themselves, become highly evolved people, and form an evolve relation with others. This is the true meaning of relationship where it can transfer ones narcissistic view to a place where all is sacred.

Integration of Ego-Self Axis As mentioned in chapter two, the task of the first half of life involves ego development and separation from the Self while the task of the second half of life involves ego to surrender to

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the Self. Although throughout ones life ego and the Self unite or separate relatively, Edinger (1972) theorized, it is during the middle age that ego-Self axis emerges. The first half of lifeis experienced as an alternation between two states of being, namely, inflation and alienation. Later a third state appears middle age [italics added] when the ego-Self axis reaches consciousness which is characterized by a conscious dialectic relationship between ego and the Self. This state is individuation (Edinger, 1972, p. 7). During the first half of life, ego progressively emerges from the Self and becomes mostly concern with the societal demands. Throughout this time, ego (individual) experiences repeated alienation and inflation from the Self and hence the part becomes separate from the whole (Edinger, 1972, p. 39). Ego never fully alienates or separates from the Self since complete alienation damages the vital connecting link between ego and the Self. If ego experiences alienation without experiencing the inflation which is the identification with the Self then ego is alienated from its depths and the ground is prepared for psychological illness (Edinger, 1972, p. 12). Thus, the ego-Self axis represents the vital connection between ego and the Self that must be relatively intact if ego is to survive stress and grow (Edinger, 1972, p. 38). The Self, on the other hand, as the totality of all the opposite forces, energies, and the qualities that reside within the psyche must accept all elements of psychic life. It is this sense of acceptance of the Self that gives the ego its strength and stability. This sense of acceptance is conveyed to the ego via ego-Self axis. A symptom of damage to this axis is a lack of self-acceptance. The individual feels he is not worthy to exist or be himself (Edinger, 1972, p. 40). When the ego-Self axis is broken, the result is emptiness, despair, meaninglessness, and in extreme cases psychosis or suicide (Edinger, 1972, p. 43). An example of alienation may be seen in the myth of the Garden of Eden or the fall of man that was explained in chapter two.

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Like the myth of the Garden of Eden, different levels of alienation can also be seen in our modern society. Although the advancement in technology has enhanced peoples lives in the materialistic domain and has provided more time than was ever imagined for relationships, leisure activity, and personal growth, the psychological state (the relation between ego and the Self) of many people closely resembles the unconscious man who even though lives in todays society and appears to be very sophisticated but as far as self-knowledge and conscious awareness of ones existence remains to be unconscious. Their psychological development depicts the stage of Adam and Eve before eating the forbidden fruit and before the development of consciousness. Then there are those who work hard to achieve a stronger sense of accomplishment through material possessions but nevertheless they continue to feel a psychological void that neither material belonging nor prestige, power, or relationship can fulfill. As a result, they live an unhappy life with many psychological illnesses and relational problems for they have lost their sense of relatedness to the Self and instead replaced it with relatedness to worldly possessions in different forms. Like Adam and Eve, they ate the forbidden fruit and are exiled from heaven. Their psychological development represents the birth of the ego and the loss of connection with the Self. But alienation is the consequence of the consciousness. The feelings of alienation and inflation that caused suffering during infancy become great tools in adulthood. Examinations of ones existing relationships with family resemble the type of relationship one has with the Self. Evaluations of ones sense of self- acceptance indicate the extent that the ego-self axis is damaged. These are different ways of discovering ones origin of psychic disturbance. It is after becoming conscious of ones wound that one may progressively dissolve ego-Self identity without damaging the ego-Self axis. Until the individual becomes progressively conscious of its surrounding, and begins to differentiate oneself from external

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reality and emotional ties, change will not take place. In this case the individual has started the process of individuation: the conscious coming-to-term with ones own inner center (psychic nucleus) or Self- generally begins with a wounding of the personality and the suffering that accompanies it. This initial shock amounts to a sort of call although it is not often recognized as such. On the contrary, the ego feels hampered in its will or its desire and usually projects the obstruction onto something external. That is, the ego accuses God or the economic situation or the boss or the marriage partner of being responsible for whatever is obstructing it. (Von Franz, 1968, p. 169) In a romantic relationship, the unconscious individuals are unable to develop consciously worked out relationships that are based on love of the other person. Instead they produce lovehate relationship, or sadism-masochism type of relationship. In other cases they may have aggressive submissive behavior. It all depends which one of the repressed memory of childhood is stirred up by the present event. If they feel rejected they become possessive which evokes a feeling of rejection from the love object. In turn as the love object rejects them more, they feel more alienation. Each cycle damages the ego-Self axis to a greater degree. But unless ego learns its limited capacity, bring balance to inner and outer life, and surrender to the Self the feelings of emptiness will continue to fill their inner realm. The feeling of emptiness that can never be filled is a message from imbalanced life where people have been neglecting the reality of inner life and have been attending only to material life. This one-sided life style, where many are concerned only with accumulation of worldly possessions in the expense of disregarding the inner reality, has caused suffering. And it seems that psyche may have projected the ideal of romantic love in order to urge people into the process of individuation.

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Many people search and desire to find the extraordinary woman or man that only exists in their fantasies; as a result, during their lives they are tortured by their inner desire that can never be satisfied. Like the myth of Ixion that was explained in chapter two they identify themselves with the other, assuming they share certain feelings and emotions with each other. The consequence of their identification is the eternal bound to the fiery wheel (Self). Like Ixion, their fantasies and identification with the other turns to tragedy and alienation that clearly illustrate the characteristics of ego development during its second stage of differentiation. This type of inflation and pleasure seeking behavior continues to be played by many at the individual level with almost the same consequence that was manifested in the myth in our modern society. At the collective level, it appears as racism, antiracism, political action, religious action or any other forms of grandiosity with the feelings of entitlements. The inflated ego functions in many different forms depending upon its identification with its inner or outer world. As ego rises from the depths of the unconscious and differentiates itself from others, it must become the organ of awareness that never existed at the beginning of ones life. Ego must encounter anima, animus, shadow, the Self, and scrutinize them objectively. For example, one can relate objectively to her animus without either projecting it onto her partner or identifying with it at the personal or archetypal level. Encountering each aspect of personality objectively is long, difficult, and dangerous work. The dark side of the Self is the most dangerous thing of all, precisely because the self is the greatest power in the psyche (Von Franz, 1968, p. 239). This may easily result in ego inflation and grandiosity where the individual loses contact with reality and perceives oneself as center of ones world, The Self. In this case, ego has regressed to its first stage of development, which is ego inflation. Thus, the process of individuation is a long

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and laborious process of pulling together all those fragmented and chaotic bits and pieces of unconscious personality into an integrated whole which is conscious of itself and the way in which it works (Singer, 1994, p. 143). Ego as the center of consciousness must function to balance between the demands of the society (persona, shadow, anima, animus) and demands of the Self. Ego must learn to surrender to the Self. Ego is never a separate entity from the Self because the Self is simultaneously the center and the circumference of totality that contains ego. Thus ego and Self have a close structural and dynamic affinity.this ego-Self affinity is illustrated mythological by the Old Testament doctrine that man (ego) was created in Gods (the Selfs) image (Edinger, 1972, p. 16). When ego function in such a balanced state with regard to inner and outer world without any inflation then ego is conscious of its function; however, as it happens in modern society majority of peoples lives are directed by ego complex. This is the unbalanced state or onesidedness when the inflated ego functions similar to a complex. Thus, we dont find our sense of meaning, wholeness, or fulfillment within this tiny ego world. We sense that there is more, much more, out there, although we know neither where to look nor what we search for (Johnson,1983, p:59). Ego must understand that to become conscious of the Self one must first feel alienated from the Self; thus overcoming the unconscious identification with the Self. ego cannot .be a vessel for the influx of grace until it has been emptied of its own inflated fullness; and this emptying occurs only through the experience of alienation. When a summit of life is reached, when the bud unfolds and form the lesser the greater emerges, then, as Nietzsche says. One becomes Two, and the greater figure, which one always was but which remained invisible, appears to the lesser personality with the force of a revelation. He who is truly and hopelessly little will always drag the revelation of the greater down to the level of his littleness, and will never understand that the day of Judgment for his littleness has dawned. 102

But the man who is inwardly great will know that the long expected friend of his soul, the immortal one, has now really come, to lead captivity captive (Ephesians 4:8), that is, to seize hold of him by whom this immortal had always been confined and held prisoner, and to make his life flow into that greater life- a moment of deadliest peril. (Edinger, 1972, p. 69)

As one advances in the process of individuation and progressively gathers each aspect of one self from being projected onto others or being fragmented within the psyche, the ego begins to take its proper position as the center of consciousness, accept the Self as the totality of the psyche and the supraordinate archetype. The individual develops consciousness, no longer identifies with others, and experiences a deep feeling of self worth. Slowly conscious awareness of ego-Self axis begins to emerge.

Evaluation of Findings from Evaluators The manual on the process of individuation through the projection of archetypal lover consisted of two sections. While the first section focused on the first half of life and the development of the ego, the second section focused on the second half of life and the process of individuation: the separation and integration of the ego and the Self. Accordingly, the evaluation questionnaire consisted of two groups of questions in two separate sections. While the first 10 questions correspond to the first section and the development of the ego, the next 13 questions correspond to the second section of the manual and the process of individuation. Question 24 to 28 with the six sub questions addresses the problem statement of the dissertation and the application of the results. The remaining two questions focus on modification and recommendations of the evaluators which will be discussed in chapter five. The Judges answers to each question were compiled, and an average value was calculated for each question. The average value (score) was then converted to an overall 103

measurement. The higher response (five) for each question indicates greater degree of agreement and lower response (one) indicates a greater degree of disagreement with the findings. All evaluators strongly agreed (average score of 4.6) that the findings (manual) addressed the basic problem of this study.

Findings of Likert-Type Questioners 1. Emergence of Ego The evaluators were undecided (average score of 3.0) that the first section explained the formation and emergence of the ego in a systematic way. 2. Formation of mother complex in sons and daughters The evaluators agreed (average score of 4.0) that the first section clearly defined the formation of the mother complex in sons and daughters. 3. Function of mother complex in a romantic relationship The evaluators agreed (average score of 4.3) that the first section clearly explained the mother complex function is a romantic relationship in men and women. 4. The effects of the mother complex at different levels The evaluators agreed (average of 4.3) that the first section clearly explained the effects of the mother complex at different levels of personal, and archetypal in sons and daughters. 5. The function of the mother complex at different level The evaluators agreed (average of 4.3) that the first section clearly explained the functions of mother complex at different levels of personal and archetypal in a romantic relationship in men and women. 6. The function of complementary contrasexual opposite

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The evaluators agreed (average of 4.3) that the first section clearly demonstrated the function of each complementary contrasexual personality (anima/animus) in sons and daughters.

7. The formation of persona and shadow The evaluators agreed (average of 4.0) that this section clearly defined the formation of persona and shadow in sons and daughters. 8. The function of persona and shadow in a romantic relationship The evaluators agreed (average of 4.3) that this section clearly explained the function of the persona and shadow in a romantic relationship in men and women. 9. Ample explanation of egos estrangement from the Self The evaluators agreed (average of 4.0) that the section of ego-Self axis provided ample explanation of egos estrangement from the Self through encounter with reality. 10. The function of damaged ego-Self axis in romantic relationship The evaluators agreed (average of 4.0) that the different functions of damaged ego-Self axis in a romantic relationship were clear. 11. Process of individuation The evaluators agreed (average of 3.6) that the second section explained the individuation process in a systematic way. 12. Effects of mother complex in men and women The evaluators agreed (average of 4.3) that the effects of the mother complex was clearly defined in men and women. 13. Instruction for men to attain masculine maturity

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The evaluators agreed (average of 3.6) that there were clear instructions for men to attain masculine maturity in this section. 14. Instruction for women to attain feminine maturity The evaluators agreed (average of 4.0) that there were clear instruction for women to attain feminine maturity in this section. 15. Guidelines for men for a more committed relationship The evaluators agreed (average of 4.3) that there were clear guidelines for men to move to a more committed relationship with their partner in this section. 16. Guideline for women for a more committed relationship The evaluators agreed (average of 4.3) that there were clear guidelines in this section for women to move to a more committed relationship. 17. Integration of anima The evaluators agreed (average of 3.7) that there were clear instructions to integrate anima in this section. 18. Integration of animus The evaluators agreed (average of 3.7) that there were clear instructions to integrate the anima in this section. 19. Integration of the shadow The evaluators agreed (average of 3.7) that there were clear instructions to integrate the shadow in this section. 20. Entering the realm of paradox The evaluators were undecided (average of 3.3) that there were clear instructions to enter the realm of the paradox.

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21. Reversal of the damaged ego-Self axis The evaluators agreed (average of 4.33) that that he reversal of damaged ego-Self axis to the complete consciousness of ego-Self axis was explained thoroughly with ample instructions. 22. Appropriate referrals The evaluators agreed (average of 4.33) that the referral sections were appropriate selections for each sections. 23. Discovering the right inner attitude toward the Self The evaluators agreed (average of 4.7) that dream work and active imagination were appropriate selections for discovering the right inner attitude toward the Self. 24. The manual addresses the basic problem of this dissertation The evaluators strongly agreed (average of 4.7) that this manual addressed the basic problem statement of this dissertation: How does the projection of the archetypal lover influence ones daimonic quest for individuation? 25. Map for Self discovery The evaluators agreed (average of 4.0) that this manual could be used as a map for Self discovery. 26. Relationship as psychological mirror The evaluators agreed (average of 4.0) that the manual would help the readers to release expectations and use their relationships as a psychological mirror to promote the growth of love and psychological well being of the individuals. 27. Helpful for men and women to recognize A. Their motives and desires

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The evaluators agreed (average of 4.0) that the second section of the manual would help women and men to acquire a better understanding of their motives and desires. B. The reasons to pursue romantic relationship The evaluators agreed (average of 3.7) that the second section of the manual would help women and men to acquire the unconscious reasons to pursue a romantic relationship. C. Their unhappiness with partner The evaluators agreed (average of 3.7) that the second section of the manual would help women and men to acquire a better understanding of their unhappiness with their partner once they are in a relationship. D. An insight to their psychological void. The evaluators agreed (average of 4.0) that the second section of the manual would help women and men to acquire a better understanding of the psychological void they feel that no romantic relationship can ever satisfy. 28. Helpful for clinician A. Developmental status of clients The evaluators agreed (average of 4.3) that the second section of the manual would help the clinician to understand the developmental status of their clients who continually experience unsuccessful relationship. B. Resourceful for the client The evaluators agreed (average of 4.3) that the manual helps the clinician in informing their clients about the different ways that a romantic relationship may move them toward an integrated whole personality and toward becoming an individuated person.

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Discussion The purpose of this theoretical study was to codify the most important and relevant concepts postulated by Carl Jung and other contemporary Jungian analysts in order to develop a manual on personal growth and conscious realization of the Self that may be helpful for clinicians and their clients. The manual was developed and was given to judges for evaluation. According to the evaluation results all evaluators agreed (question 24, 25, 28b, average score of 4.26) the findings addressed the basic problem of the study: How does the projection of the archetypal lover influence ones daimonic quest for individuation? The result of the evaluation confirms the manual also addressed the objectives of this study. In regard to objective one, all evaluators agreed (average score of 4.24 for questions 2, 3, 4, 5, 12) the findings clearly described the extent a mother complex influence ones archetypal lover projection process when put upon a romantic partner. In regard to objective 2, all evaluators agreed (average score of 4.05 for question 6, 8, 9, 10, 23, 26, 27a, 27b, 27c, 27d) the findings described the extent a mother complex influences ones daimonic quest of individuation in a romantic relationship. However, the scores for some of the questions needed further explanation. One evaluator used the term Agree and Undecided through out the evaluation and indicated whenever I believed a statement was possible under specific circumstances but not the only way to arrive at what was discussed, I used the rating Agree. For Strongly agree may imply this is the way to arrive and therefore gives the theory a certainly beyond the realm of analytical psychology. I have used the rating Undecided whenever the question for me was vague or too general of a question to refer to my clinical experience. However because of its theoretical validity I chose

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the rating Undecided and not Disagree. It appears that the nature of the questions themselves may have prompted the evaluator to a certain type of response, Agree or Undecided, through out the questionnaire. May be a better questionnaire omitted the Undecided option, which forced the evaluator to make a selection that produces a helpful response in deciding whether the manual is valid or not. In another section of questionnaire, the evaluator suggested, Therefore the method of dream interpretation and active imagination needs to be utilized along with information in this manual to help patient to integrate the unconscious materials. Dream interpretation and active imagination are the necessary methods that are used in three sections of this manual. These methods are used in the integration section of anima and animus, steps seven and nine, and the referral sections of ego-Self axis. The fact that the evaluator skipped over the methods may be another reason the evaluators respond Undecided to questions 17, 18, 19. These questions focused on the usefulness of the instructions that were given for the integration of anima, animus, and shadow. In general, the result from this evaluator lowered the overall scores of the other evaluators. Another evaluator answered Undecided on question seventeen and eighteen and noted, With regards to question 17 and 18, maybe you can talk about certain techniques or exercises one could partake in order to integrate anima or animus. i.e. External dialogueactive imaginationO.K I found it in the abridgement , thanks. The evaluator responses lowered the scoring results for those questions. Considering the evaluators notes the responses should have been changed to Agree instead of Undecided which resulted in higher scores (4.00 compare to score of 3.33) for those questions.

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Chapter Summary This chapter began with the presentation of a manual (findings) on the process of individuation. The manual consisted of two different sections which were based on the first and second half of life. A Likert type questionnaire that was based on each section of the manual was developed to evaluate the validity of the findings. Also specific questions were raised to determine the validity of the manual in regard to problem statement and the objectives of the study. The questionnaire was given to three evaluators. This chapter included the results of the evaluation in great details. The chapter concluded with a discussion of the implication of the evaluation findings.

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CHAPTER 5

SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS

Summary The current study addressed the function and purpose of the archetypal lover and its influence on ones daimonic quest for individuation. As suggested by the findings, the mother plays a significant role in constellation of the mother archetype and positive or negative formation of mother complex during the early childhood development. In turn, the formations of complexes affect the expression of the archetypal lover in a romantic relationship during adult life. Conscious awareness of mother complex and other psychic components are the necessary steps for psychic health of the individual. It seems that in our society where many are occupied by the ideal of true love, romantic love is responding to the activated lover archetype that functions as the archetype of initiation. Thus, this study addressed the basic research problem: How does the projection of the archetypal lover influence ones daimonic quest for individuation? More specifically, this study addressed the following research questions: 1. To what extent (as indicated by a treatment plan used by Jungian thought) does a mother complex influence ones archetypal lover projection process when put upon a romantic partner? 2. To what extent (as indicated by a treatment plan used by Jungian thought) does a mother complex influence ones daimonic quest of individuation in a romantic relationship? 112

The emphasis throughout this study was on concepts postulated by Carl Jung and Contemporary Jungian analyst. More specifically the central concept was that of the structure of archetypal psyche with its various archetypal contents. The formations of various archetypal contents were explained to discuss the process of individuation and relation of ego and the Self. In reality there is infinite variation of individuation process which is unique to each individual. But one usually feels some supra-personal force is actively interfering in a creative way. One sometimes feels that the unconscious is leading the way in accordance with a secret design. It is as if something is looking at me, something that I do not see but that sees me (Jung, 1968, p. 164). In this study the focus was on the role of the personal mother in shaping the positive or negative formation of the mother complex. Six effects of mother complex in sons and four effects of mother complex in daughters were identified and discussed. The mother complex functioning in different levels, intensities, and effects were discussed in order to explore the contributing factors that may deepen or deteriorates a romantic relationship. In addition peoples emotional responses to the beloved in romantic relationships were discussed as an insight tool to demonstrate the role of the archetypal lover. The Lover archetype serves a purpose in human psyche and with every romantic relationship people are presented with different lessons that are vital for their personal growth. When these lessons are understood correctly, they liberate the suffering individual or society from a sense of personal or collective disaster and eventually lead to a meaningful existence. The second chapter, Review of the literature, began with a biography of Carl Gustav Jung. The focus of the biography was on the first twenty-five years of Jungs life. The reason for this selection was to demonstrate the extent his Diamon may have influenced his childhood

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imagination, had shaped his personality, and his theories as one of the giants of psychology who was the first to include the existence of the psyche as the responsible factor for both knowledge and insight. The central components of Jungs theory for this study included the Self and archetypes. Self is conceptualized as the psychic totality of all the opposite forces, energies, and the qualities that reside within the psyche. (Jung 1959) Self is a priori that manifest structures in the forms of archetypes and the organizing center that unites the unconscious and the conscious. (Jung, 1968, 1971) The following section discussed the other concepts of shadow, persona and contrasexual opposite postulated by Carl Jung and other Jungian analyst to set the ground work for the finding chapter. The concepts of Goddesses were discussed as an insight tool to provide the different pattern of behavior among women and to provide an understanding the femininity in men. In addition the concept of romantic love was explored to provide the reason many people continue their search to find the ideal romantic partner. The final section was devoted to the summary of the literature review. The third chapter discussed the methods that were used in creating and conducting the study. The chapter began with the restatement of the problem and a statement of the objective and their rationale. This chapter included the research plan, participants, selection criteria, assumptions and limitations. The fourth chapter presented the findings of the study. To address the problem statement, research questions, and objectives of this study, a manual was written on the process of individuation through the projection of the archetypal lover. Prior to writing this section, the manual was written as an abridgement which is included in appendix A. Both The manual and the abridgement consisted of two sections.

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The first section of the manual addressed the first objective of this dissertation. Throughout this section the focus was on the role of the mother on shaping the mother complex, constellation of mother archetype, and the progressive separation of ego from the Self during the first half of life. Beginning with early infancy, this section provided detailed descriptions of the mother complex at different levels, with different effects, and different intensities in both boys and girls as well as in men and women. To better explore the role of the mother, mother complex, and mother archetype, the writer furthered explored the formation of other aspects of psyche such as contrasexual opposite, persona, shadow and ego-Self axis. The first section was an attempt to provide a guideline for the reader to discover the stage of the psychological arrest where mothers response affects the formation of mother complex and disrupts the healthy formation of ego-Self axis. The second section of the manual focused on the process of individuation which is the goal of this study. To answer the second objective of this dissertation, the role of the personal mother, mother complex and their effects in the lives of women and men were evaluated. This section focused on second half of life and the process of individuation as the conscious realization and integration of all the possibilities contained within oneself or the process whereby the individual consciously recollect each aspect of one selves in order to find ones direction and a sense of purpose in life. While in the first section, readers could discover the specific stage of psychic disturbance; for example, when mothers response effected the formation of mother complex, in the second section readers could determine stage-specific interventions that would guide them in the process of individuation. Throughout this section, romantic love was used as a guideline for ones journey to greater consciousness and psychological growth. The second

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section ended with complete conscious realization of the ego-self axis in which the conscious individual allows the encounter with the Self to begin. The final section of the fourth chapter present the findings derived from the Likert scale type questionnaire. The manual, the abridgement along with the therapist evaluation were presented to three evaluators. The results of the evaluation were discussed in great details. The chapter was concluded with a discussion of the implication of the findings.

Conclusion In order to evaluate the findings of this study, it is useful to re-evaluate the original research questions posed in chapter one. These questions were as follows. The first research question asked: To what extent does a mother complex influence ones archetypal lover projection process when put upon a romantic partner? The first section of the manual (findings) was written to answer this question. In summary, a newborn child is not separated from the mother physically or psychologically. Even after the child becomes more independent, the identity with the mother persists as a psychological reality. As a result, the conditions of mothers consciousness as well as her unconscious affect the childs psyche. The mother archetype structure at this time develops around the mother figure. In turn they effect the formation of mother complex. It is important to note that the formation of the mother complex at this time of life is also effected by other female figure such as grandmother, aunt or sister who may be close to the infant. Also in sons the effects of mother complex are more complicated since it is also mixed with the anima. Thus, it is difficult to separate the two in sons. The extent to which a mother complex influences ones archetypal projection process when put upon a romantic partner depends on the formation of the mother complex. A man with 116

an overdeveloped mother complex for example, may either unconsciously search for his mother in every woman he meets, unconsciously identifies with his mother, or become impotence. In today society with increasing rate in divorce and unavailable father, many sons have a tendency to identify with their mother. This may explain the higher rate of homosexuality that is seen among boys who grew up in this type of household. A woman with an overdeveloped mother complex displays this tendency in her complete loyalty and devotion to her mother as if she doesnt exist. She shares almost all of her shared intimate and private experiences with her mother. This type of woman doesnt want to get married. Should she get as far as marrying, psychologically her mother remains to exist with her in her new life. Thus, in a romantic relationship, she only makes partial commitment if any. The empty, helpless, and innocent nature of this type of woman is the excellent hook for a man who perceives himself as the true knight. But he is ignorant that the deficiencies he perceives actually exist within himself (Jung 1959, p.24) A woman with undeveloped mother complex can never form a healthy romantic relationship. This type of women is only interested in married man simply because he is married. Once the man she loves is not married anymore, her interests evaporate. She remains attracted to married men because her goal is to destroy the marriage and because her female instincts are weakened and she only possesses overdeveloped Eros. A woman with positive mother complex remains unconscious of her personality and is not interested in romantic relationship. Marriage is not a priority to this type of woman but her desire to be a mother makes her take the necessary steps and marry just to have children. She is the perfect hook for anima projection. Since this type of woman is unconscious of her personality and lives like a mask with no real existence, she usually marries a man who identifies with his

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profession or a great talent. A man with positive mother complex usually shows more capacity for friendship and higher degree of relatedness in a romantic relationship. A woman with negative mother complex rejects all that is feminine and favors the masculinity within herself. Her marriage is her way to escape her mother. If she marries, her partner usually possesses the same characteristics of her mother. Because of their masculine mind usually men easily converse with this type of woman. In a romantic relationship, men with positive mother complex usually discover this type of woman very valuable. The second research question asked: To what extent does a mother complex influence ones daimonic quest of individuation in a romantic relationship? The second section of the manual was written to answer the second research question. In summary, it is important to note that mother complex or any other complexes will influence peoples moods, feelings, thoughts, perceptions, memories, ideas, and opinions until they are lived out to the full (Jung 1959, p. 33). However on the positive side, complexes offer excellent lessons if only people become conscious enough to understand the message the complexes provide by means of their negative feelings, moods, or bad relationships. If you find the psychic wound in an individual or a people, there you also find their path to consciousness. (Johnson, 1983, p. xii) The influence of a mother complex on ones daimonic quest of individuation in a romantic relationship depends on ones level of consciousness. Depending on the degree one is unaware of the function of the mother complex; ones life is affected by it. Thus, the recognition and libration from the personal mother, the function of the mother complex in the psyche, and their manifestation in everyday life are the initial steps in the process of individuation for women as well as for men. One must consciously evaluate ones mental activities, existing values,

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beliefs, and ethics. Also observes and analyzes the state of inflation or alienation in everyday life to determine the existing patterns of relations and feelings in order to discover their origin, their usefulness, and to separate and rejoin them again in a correct way; it is after objective observation that one may change the direction of ones life. The important step in each stage during the evaluation of a mental activity is also to search for the meaning behind the observable fact and rise above oneself, grow beyond oneself in order to bring change to ones life. During this process when one truly understands the meaning of ones experience, romantic love becomes the path to consciousness. What we had always longed for, a vision of ultimate meaning and unity is suddenly revealed to us in the form of another human (Johnson, 1983, p.60). In our modern society not only many women develop a negative mother complex but also many avenues that our culture offers favors masculine type woman. As a result, women suffer because they are rubbed of their femininity. Many scarifies their femininity for they are obsessed to achieve and excel more but they continues to feel empty and unconsciously falls into despair and may easily pass down the feeling to their children. And the cycle is repeated. In our society many woman leave their new born and pursue a career, or they are unavailable to their partner. Womens movement may also be another example of the function of a negative mother complex with only one goal which seems to be a war against men more than women movement. The roots of them all are a negative mother complex functioning and taking hold of the womens lives. They unconsciously run away from what is calling them to be feminine. The only way to overcome the mother complex is by living it out fully. A woman needs a thorough conscious evaluation and reorganization of her relationship with her mother in order to build a better foundation for healthier relationships with herself as well as others. If she is obsessed by achieving and excelling more, an honest analysis of the reason behind such a desire is needed.

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This may be her avenue to exclude and break the mothers power. Or in a romantic relationship, instead of focusing on her partner and asking Am I loved and approved by my partner? she could ask Can I love and stand in love? or Do I have the capacity to be free? The growths of consciousness and awareness that can be achieved from each of her experiences are the most valuable gifts that are given in each relationship. Unfortunately many dismiss this gift because of the illusionary unconscious expectation. The lessons behind ones unrealistic expectations, feeling of unhappiness, and contaminated relationships are the gifts that romantic relationships provide which makes it a realistic path to Self discovery and consciousness. In order for a woman to become conscious of the extent a mother complex influence her daimonic quest of individuation in a romantic relationship or in her life, she needs to expand the scope of her personality by gaining more knowledge about herself. By using the guideline that was provided in the first section of the manual in chapter four, she can examine and identify which type of mother-complex closely describes her way of relating to herself and to the others. Then by using the stage specific intervention from the second section of the manual, she may take an active role in her quest of individuation in a romantic relationship. To become conscious of the extent a mother complex influence a man daimonic quest of individuation in a romantic relationship or his life, a man must examine his way of relating to himself and to others by using the guideline that was provided in the first section of this manual and to identify which type of mother-complex best describes his relational pattern. Regardless of the type of mother complex, a man must understand that his primary task in life is to differentiate his actual mother from his mother complex and then overcome his mother complex. He needs to understand that overcoming mother complex is an inner battle and not an outer battle that usually many young men choose to have with their actual mother with their accusations. It seems that

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many men in our society are unconscious of the existence of the complexes. This is clearly seen in physical or emotional unavailability of many men for their family which explains the immature father child or husband and wife relationships. In general the mother complex manifestation in a mans life is shown by his tendency to regress to infancy, the need to be taken care of, or even the desire to lose the battle of life. When his desire to regress to infancy and not face the issues occupies a minority of his energy then he knows he is in good relation to his mother complex; otherwise, he will need to do much inner work to bring his energies into some constructive focus (Johnson, 1995, p. 20). Regardless of the function of the mother complex, a man needs to overcome his fear of a womans anger and his anxiety about being rejected. This may mean that he will have to find and help the little boy in himself. By recognizing his hurt-little-boy side, he is much less likely to become identical with it, and can remain more the man in relationship with the woman in his life (Sanford, 1980, p. 38). As a result of conscious evaluation and realization of all psychic components, the repetitive cycle of inflation and alienation is superseded by the conscious process of individuation when awareness of the reality of the ego-Self axis occurs. Once the reality of the transpersonal center has been experienced a dialectic process between ego and the Self can, to some extent, replace the pendulum swing between inflation and alienation (Edinger, 1972, p. 103). Thus, conscious individuals are able to distinguish that the ideal love that many continue to search for actually do belong only to the God and is heavenly. The truth is that romantic love is to enrich us and move us closer to wholeness. It is an inner ideal and a path to inner world that awakens us to what we are at our best. It is full of adventure, and devotions that

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reveals to us all that is noble and loving within ourselves. At that moment we finally realized ourselves and find the meaning of life. That is the reason Jung expressed sexuality and spirituality are fused together as essential aspects of one single concept of human nature. (Jung, 1989) When we can consciously observe ourselves suddenly we will see with greater clarity how we have mixed our spiritual aspiration-our urge toward divine- within our human relationship. This is the secret knowledge that is hidden behind the mystery of romantic love (Johnson, 1983, p. 61).

Recommendations It is important to note that in this dissertation the recognition and libration from the mother complex considered as the initial step in the process of individuation. It is true that our developments as a child anticipate future events and pave the way for modes of adaptation to the world as we see it at the present but nevertheless the librated human beings can take advantage of past experiences for ones future developments. This approach is beneficial since it helps the individual to mature emotionally and move from a victim position to a position of a responsible individual who is in charge of his psychic health. This dissertation was written in order to codify the most important and relevant concepts postulated by Carl Jung and other contemporary Jungian analysts in order to develop a manual on the process of individuation through the projection of the archetypal lover. The manual was written and evaluated. One evaluator believed there was a wealth of information and theoretical conceptualization in this manual that can truly help clinicians and patients to have a better understanding of the structure of the psyche. Another evaluator stated, As a therapist looking for a quick clear reference, I would enjoy using the abridgement section. 122

Although the evaluators agreed on the effectiveness and usefulness of the manual, it may be helpful for future studies to conduct an empirical two group design and use the manual as an independent variable to test its effectiveness among groups of people. Another future research would be to conduct a longitudinal study between two groups of people to determine the effectiveness of the manual and measure a) to what extend the control group is involved in a happier and more satisfactory relationship, b) to what extend do they choose the right partner without being a victim of their projections, c) to what extend the control group was able to move to a more committed relationship with their partner because they have studied the manual. Another recommendation by one evaluator was in the form of a cautionary note reminding therapist that Jungian psychology is an alchemical process that happens in a container of therapy room between two people. Transformation doesnt come about as the result of conscious understanding of our complexes but by integration of the unconscious material as they are represented themselves in a symbolic language and by holding the tension of the opposite. Also it was recommended that it is imperative for the therapist to have done their own inner work before they attempt to help others. The discussion on dream analysis, the symbolic meaning of dreams, and active imagination were eliminated from the study and were suggested only in the referral section as one of the methods of intervention. The reason for this selection was to keep this study less complicated; however, Jung considered dream analysis as a valid and scientific approach to self discovery and a path to the unconscious. It would be a fruitful direction to investigate the degree the activated lover archetype influences ones dream in order to guide the individual in the realization of the Self? Another fruitful direction for the future study would be to integrate the myth of Tristan and Iseult that was not included in this study. This myth is useful for several reasons: a) it

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explores the essence, meaning, and the origin of romantic love by analyzing the myth, b) it provides specific psychological information which teaches the truth about the psyche, c) it brings meaning to peoples struggle in a romantic relationship, d) it provides great lessons about the origin and nature of peoples expectations and beliefs once they fall in love and what they need to do to overcome their unrealistic expectations. One of the focal points of this dissertation was the psyches respond to the physical reality when the existing lover archetype is activated by the inward or outward experience. Archetypes are the psychic reality that may never be activated in the absence of such experiences. The existence of other archetypes such as king, warrior, and magician cannot be denied. It would be helpful to know in what ways the projection of those archetypes influence ones daimonic quest for individuation. As such, another direction of study would be to develop comparison studies between different societies and their archetypal nature in the process of individuation. For example, the collective western psyche is being overwhelmed by lover archetype and the collective Middle Eastern society being overwhelmed by warrior archetype. If the result proves the activation of certain archetypes, is there any society which activated archetypes function from their mature side? Through such a comparison study, one maybe able to discover the guideline that a society could take in order to reach the fullness of the activated archetypes instead of allowing them to function on the basis of the active or passive poles. In this dissertation, the lover archetype was selected as the archetype of initiation. Jung also believed the urge toward individuation appears in a veiled form, hidden in the overwhelming passion one may feel for another person (Jung, 1968, p. 219). Likewise, the ideal of romantic love that has burst into western society, overwhelmed our collective psyche, created more tragedy and alienation between partners and within each person seems to be the greatest

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adventure of our lives that demands a higher level of personal evolution. Many people continue their search to find the ideal partner that has never existed except in the fairy tales or in the myths such as the myth of the original man. Instead of starting relationships with passion and high hopes for the future, people must become conscious of the dynamic of romantic love and their own psyche. Maybe a better explanation of Love is the inner god who opens our blind eyes to the beauty, value, and equality of the other person (Johnson, 1983, p. 191) would be: Love is the light which reveals to us from the depths of our being the inner God image that has been forgotten. For very brief moments they could experience their true selves as transcendent beings. They feel uplifted, completed, and devoted. They experience the totality of themselves, see the ultimate meaning of their lives. And they finally understand they were indeed made in the image of God. The truth is that romantic love is to enrich people and move them closer to wholeness so they dont experience the psychological void that neither relationship nor material belonging can fulfill. Through their projections in a romantic relationship, they can discover and get more of their experience and personality out of their unconscious, know them, respect them, love them, accept them, and affirm them. Then people can see the reality of the others not their projections. And they can love the others as a whole personality but not a perfect personality. This is the invisible spiritual force that is born through the development of self-awareness and inner transformation. To accept others strength and weaknesses, positives and negatives, desirable and undesirable attitudes is to love them as a human being. To be capable of real love means becoming mature, with realistic expectations of the other person. It means accepting responsibilities for our own happiness or unhappiness, and neither expecting the other person to make us happy nor blaming that person (Stanford, 1982, p19). Gradually this becomes a way of

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life toward all who are out there. Gradually this becomes a way of life toward the inner world. Therefore, as it seems, it is the greatest of all disciplines to know oneself; for when a man knows himself, he knows God (Johnson, 1983, p. 194).

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REFERENCES De Castillejo, C. (1997). Knowing Woman. Boston, MA: Shambala Publications. Bader. E. & Pearson. P. ((1988). In Quest of the Mytical Mate. New York, New York. Bruner Mazel Edinger, E. F. (1972). Ego and Archetype. Boston, MA: Shambala Publications. Edinger, E. F. (1985). Anatomy of the Psyche. Open Court Publishing, a division of Carus Publishing Company Graig, A. G. (1997). Marriage dead or alive. Patum, Ct. Spring Publication, INC. Harding, E. M. (1973). The I and the not I, a study in the development of consciousness. N. J: Princeton University Press. Harding, E. M. (1947). Psychic Energy. Bollingen Foundation, Washington, D. C. Princton Bollengen. Hendrix, H. (2001). Getting the love you want. First Owl Book (Ed). New York, New York. Hopcke, R. (1989). A guided tour of collected works of C.G Jung. Boston, MA: Shambhala Publications. Jacobi, J. (1959). Complex archetype symbol in the psychology of C.G. Jung. New York, NY: Princton University Press. Johnson, R. A. (1983). WE, understanding the psychology of romantic love. New York, NY: HarperCollins Johnson, R. A. (1989). He, understanding masculine psychology. (Ed.), New York, NY: Harper & Row. Johnson, R. A. (1989). She, understanding feminine psychology. (Ed.), New York, NY: Harper & Row. Johnson, R. A. (1991). Owning your own shadow, understanding the dark side of the psyche. New York, NY: HarperCollins.

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Johnson, R. A. (1991). Transformation, understanding the three levels of masculine consciousness. New York, NY: HarperCollins. Johnson, R. A. (1995). Lying with the heavenly woman: Understanding and Integrating the Feminine Archetypes in Mens Lives. HarperCollins Publishers. Jung, C.G. (1953). Two Essays on Analytical Psychology. New York, NY: Princeton University Press. Jung, C.G. (1954). The Development of Personality. Bollingen Foundation, New York, N. Y:Princton Bollinen. Jung, C.G. (1959). Four archetypes: Mother, Rebirth, Spirit, Trickster. New York, NY: Princeton University Press. Jung, C.G. (1960). On the Nature of the Psyche. Bollingen Foundation, New York, N. Y: Princton Bollinen. Jung, C.G. (1961). Memories, Dreams, Reflections. New York, NY: Vintage Books. Jung, C.G. (1968). Man and His Symbols. C.G. Jung & after his death M.-L. von Franz (Ed.), Approaching the unconscious. (pp. 2-94). United States: Dell publishing Jung, C.G. ( 1971) Psychological Type. Bollingen Foundation, New York, N. Y:Princton Bollinen. Jung, C.G. (1982). Aspects of the feminine. New Jersey, Princeton University Press. Jung, C.G. (1989). Aspects of the Masculine. New Jersey, Princeton University Press. Jung, E. (1957). Animus and Anima. (Baynes, Trans.). New York: Spring Publication. (Original work published1931) Jung, E.; Von Franz, M. (1998). The grail legend. New York, NY: Princeton University Press. Mayhall, J. (1993). A theoretical exploration of the fathers role in the sons initiation into manhood. Unpublished doctoral dissertation, Los Angles, California Graduate Institute. Moore, R. L. (2003). Facing the dragon, confronting personal and spiritual grandiosity. United States: Chiron Publication. Moore & Gillette, (1990). King, warrior, Magician, Lover. San Francisco: HarperCollins. Pascal, E. (1992). Jung to live by. New York, New York: Warner Books. 128

Shinoda Bolen, J. (2004). Goddesses in Everywoman.8 San Francisco: Harper & Row Singer, J. (1994). Boundries of the Soul. New York, NY: Anchor Books. Sanford, J. A. (1982). The invisible partner. New York, N.Y: Paulist Press. Sanford, J. A. (1982). Between people, communicating one-to-one. United States: Paulist Press. Von Franz, M.L. (1980). Projection and re-collection in Jungian Psychology, reflection of the soul. United States: Open Court publishing. Von Franz, M.L. (1968). The process of individuation. In Jung, C. (Ed.), Man and his symbols. United States: Dell publishing. Von Franz, M.L. (1970). The interpretation of fairy tales. Boston, MA: Shambhala Publications.

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APPENDIX A ABRIDGEMENT OF THE MANUAL

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Levels

Process of Individuation In Sons In Daughters In Romantic Relationship Unclear and Clear and Complicated Uncomplicated In Men In Women Mother Mother Complex Complex Forms of Homosexuality Don- Juanism or impotence. Identification with the mother Complete loyalty His entire and devotion to heterosexuality is mother, cling to tied unconsciously her mother and to his mother or he looks for his mother lives a shadow existence. May in every woman. project their undeveloped gift to their husband. (Persephone)

Mother complex 1. Over developed

2. Undeveloped or weakened

Weakening of all feminine instinct and over developed Eros

Good subjects for anima projection

Interested in married men, romantic and sensational episode. (Aphrodite)

3. Positive aspects

Possessing feminine insight

Intensification of all female instincts mostly maternal instinct

e.g. gifted teachers, aesthetic senses, two dimensional man Ambitious, opposition to all stupidity, heroism. Don Juanism

Husband is secondary importance, an object, and instrument of procreation, her only goal is child birth, no existence without children. (Demeter)

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4. Negative aspects

Alienation from his manhood

Resistance to mother

Tendency to regress Anything as long to earlier stage of as it is not like development. mother. Maternal instincts meet with difficulties; unwanted children, unbearable maternal duties. Successful marriage during the second half of life. Spontaneous development of intellect. (Artemis) He believes his partner cannot do anything right. His mother complex destroys his relationships to any women.

5. Personal level

Confuses Mother complex with human mother: the boy experiences mother as a witch who is defeating him. Accusing mother for interfering with his life.

6. Archetypal level

1) Confuses mother with the mother archetype: Mother as the embodiment of wisdom. Sophia: Treat mother as a goddess. 132

1) He will not allow his partner to have any creativity and always compare her with his mother since he confused his mother with the mother archetype. Mother knows best; or what mother

Demanding her partner to bring divine inspiration, save her soul, and redeem her.

Excessive demands on the mother aspect of the world. 2) Confuse mother complex with mother archetype. His vitality and his life spring are damaged or restricted.

would do? 2) Complain endlessly about his life. He is unlikely to be able to make any relationship with any woman. 3) Confuses his partner with the mother archetype and demands her to be the sole source of his creativity and life.

Anima: Eros Function: relationship Animus: Logos Function: discriminate

Anima Positive aspects: Source of creativity, meaning, life force, and inner companion. He resent any of his partners attempts to develop her personality, he expects her to fulfill his needs, becomes possessive and restrictive. When his partner resists, he becomes jealous and

Animus Positive aspects: Source of objectivity, security, courage and inner companion. Has the image of hero, spiritual guide savior. Negative aspects: (falling into quarrel) Has the image of the demons. The master of opinions in a woman. She typically expresses her animus through 133

Projects his anima onto his partner and feels as if he found his soul-mate and knows her from his previous life. She becomes the embodiment of all that is pure, sacred, and whole as well as emotional, irrational, soft and weak. Thus, sometimes admiring her and sometimes despising her. Combination of courtly love mix with sex and marriage. When the projection is exhausted, the man becomes moody pessimistic, hypersensitive, and

Projects her animus onto her partner and feels as if she founds her soul-mate and knows him from her previous life. She is fascinated by him and sees him as the ultimate man and the ideal love. Expects him to be the knight who adores her with passion and worships her as well as paying the bills, getting the car, defending her, while living an ordinary life. Combination of courtly love mix

resentful.

judgments, generalization and, critical statements. This will cause depression if its aimed toward self and will destroy any relationship when its aimed at other people. Animus can find lists of faults, should, and no goods with no mercy.

a dependent child who only thinks about his masculinity. Suddenly he blames her for his own bad moods (projection). Positive aspects of the carrier of animus projection: The ideal man to carry this image is a man who has power with ideas and words. He becomes bigger than life itself to his partner. He feels flattered

with sex and marriage. When the projection is exhausted, the woman feels insecure and helpless. She becomes judgmental and opinionated. Positive aspects of the carrier of anima projection: She becomes the carrier of her partner erotic fantasy, sexual longings. She is pleased and is flattered at this stage. Her partner falls in love with her and fills fulfilled while being with her.

Negative aspects: (falling into quarrel) Has the image of the witch. It is the master of moods in a man. He ceases to be objective and related. He becomes sarcastic and irrelevant. Anima leads him to depression and alcoholism.

Persona/shadow

1) The infant who expresses his or her desires, needs, and reactions freely in the beginning learns the appropriateness of his or her behavior through training. 2) Positive and negative aspects of the personality that are unlovable and unacceptable are repressed, hidden, and later forgotten but exist in the shadow. The infant also carries the collective shadow as well as his parents unlived shadow.

1) In the beginning of a romantic love the positive aspects of the shadow is projected onto the lover. Lovers use the language of divinity when talking about the beloved because they project their God image onto the other. They live with their projections of Gods and Goddesses and dont see the real person. 2) In time the projection is exhausted. 3) As partners begin to project the negative side of their shadow onto the partner, they start to fall out of love.

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3) The acceptable and lovable aspects of personality start to form the persona (false self) as the child grows older and interacts with others. Different persona/mask is formed for different situations.

4) The bright and meaningful world turns to a dark, empty, and meaningless world.

Ego-self axis

1) Contain all problems of alienation and inflation. Self as the totality of the psyche in which ego emerges. Ego identifies itself with the Self (state of perfection & paradise). 2) Mother as the source of nourishment and protection represents the Self. 3) The infants relation to parents becomes the foundation of ego-self axis. 4) Ego-self axis is damages when infants are unable to experience acceptance. 5) Serious damage to ego-self axis will hold the child in repeating inflation and alienation cycle and never reaching the position of rest & reacceptance. In Participation mystique with ones parents and environment. 6) Ego-Self separation and ego-Self union throughout life.

Damaged ego-self axis produces Lovehate relations, sadism-masochism relations, aggressiveness-submission behavior, inflated attitudes, and possessive expectations. The cycle of love, rejection, and alienation repeats.

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Goal: individuation To progressively collect each aspect of one selves and transverse them from their collective dispersal into the container of ones self. (Edinger, 1985) For Men Mother Complex To become conscious of how the mother complex is working in his life: 1) By understanding that the meaning behind being fed up, the need to be taken care of, irresponsibility, or any sign of regress to infancy is the mother complex at work. 2) By differentiating between his mother complex (dragon slaying)and his actual mother (accusing his mother) and also remembering the battle is always an inner battle so instead of running away (extraverted activities for more success, drinking, drugs, compulsive sexual fantasies or making excuses, one has to face his issues head to head. 3) By being honest and clear about his desires and goals. 4) By being actively involved in the direction of his life instead of passively accepting the authority in order to gain safety. 5) By understanding that his most powerful tool in his consciousness is not rough masculinity but overcoming mother complex. For Women To become conscious of how the mother complex is working in her life: 1) By learning to appreciate and accept herself for the person she is. By understanding: 1) That living for others, family or friends, is her way to control them. 2) That being fathers favorite daughter is only an intensified Eros that needs to be dealt with consciously and systematically. 3) That being in love with falling in love is another form of intensifies Eros which needs to be dealt with. 4) That admiring mother as if she is a superwoman is underdeveloped Eros. Referral Read the Grail myth and facing the dragon to better understand mother complex. Initiation ceremonies where no woman especially the mans mothered is invited to aid him to overcome his mother complex. Nothing that would remind him of the world he is leaving should be present.

5) That she needs a thorough conscious evaluation and reorganization of her relationship with her mother in order to build a better foundation Meditation, finding for healthier relationships with stillness in herself as well as others. ones attitude toward inner or 6) In the case of intellectual development, an honest analysis outer antagonistic of the reason behind such a desire is needed. This may be

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6) By turning his regressive, complaining qualities and tendencies (mother complex) into strength, power, and nurturing (mother archetype) 7) By allowing himself to get into emotionally toned issues or difficult situation, and genuinely, logically, and objectively expresses his feelings (life is not always peaceful and quiet with pleasant atmosphere).

her avenue to exclude and break the mothers power. 7) That her partner is neither an instrument of procreation nor another child that needs to be looked after. 8) Learning to give up the role of injured victim and by assuming responsibility for her life, releasing her expectations that her partner, her mother, or her children should be the sole responsible people for her happiness.

forces. Read divine tragedy.

Archetypal

Attain masculine maturity on different levels:

Attain feminine maturity on different levels:

1) By understanding that the wounded archetype manifest itself in problems in his external life. 2) By consciously drawing energy from the archetype to organize his life in different stages: a) encounters the darkness or despair of life, b) reaches the brightness and exhilaration of life, c) find the passion of his life, d) reach insight, wisdom, and inspiration. 3) By discovering at what level and in what manner he can relate to the archetypal world. (Icarus)

1) By understanding that the wounded archetype manifests itself in problems in her external life. 2) By learning to focus on one aspect of her life, bring it to fruitation, and move on to the next aspect of life that may follow in good order. 3) By learning to understand when she regresses to her Aphrodites negative nature (her tyrannical side and that her word is the Law) and positive nature (which understands the meaning in the dreadful events since they provide growth and evolution). 4) By understand the Eros aspects of her partner: he is 137

Reads she understanding feminine psychology.

Read transformation to understand the different levels of human consciousness and achieving a state of harmony and completion. Read feminine typology to better understand some of the finest feminine expression

Evolve to a more committed and equal relationship with his partner:

1) By understanding marriage provides different experiences to him and his partner. Marriage is death to a woman, a process of growth and evolution, but adds to a man positions and status. 2) By being gentle and cautious when his partner is anguished. 3) By allowing his partner to be creative. 4) By understanding the Eros aspects of his unconscious that is staying in paradise, no responsibility, and no question asked is not possible in a marriage. 5) By coming to terms with all his doubts and uncertainties instead of looking for external means (drugs, work, or another woman) to overcome them. 6) Instead of searching for happiness, look to find it in everyday happenings of his life. To integrate his anima: The key to anima (master of moods) is relatedness.

death to her since he destroys her as a maiden and pushes her to evolve as a mature woman. Also negotiate between the two extremes Eros aspects of her partner to develop higher consciousness. 5) By being more feminine when her partner is in a mood. Evolve to a more committed and equal relationship with her partner 1) By understanding that her partner may not have the same degree of sensitivity as her. 2) By being there quietly when her partner is facing his doubts and uncertainties. 3) By using her light, her consciousness, to discover and acknowledge the god qualities in her partner and encourage him to live up to them. Be prepared to cope with god qualities of her partner without feeling lonely, isolated or inferior.

known to men.

Learning to form homoerotic relationship with another man. (a man learns to relate to the femininity of another man)

To integrate her animus:

Anima and Animus

The key to animus (master of opinion) is relationship : Read: The Divine Comedy and

1) By acknowledging that 1) By acknowledging that feminine components exist in masculine components exist in 138

his personality (androgynous being) and taking his inner reality seriously. 2) To remember the chief characteristic of anima is to animate, to give life, and to provide meaning; thus he must tend to his inner values, defends his inner reality and differentiate between his anima and his partner. 3) By being conscious of his moods and feelings and learn to differentiate between them. Feelings provide gentleness, perception, and relatedness, whereas moods bring depression (negative moods), inflation (happy moods). 4) By being able to express who and what has hurt his feelings instead of going into a mood. (express and resolve feeling) 5) By understanding that any feelings of rage, resentment, and passive-aggressiveness, are the signs that he is taken over by the anima. 6) By allowing the anima to accompany him but never rule him. 7) By personifying the mood in his imagination and making a dialogue with it. 8) By understanding that projections are the factors that draw sexes together (the

her personality (androgynous being) and taking her inner reality seriously.

the Marcus Antonius love story with 2) By understanding that the Cleopatra to animus appears to her in the understand the forms of sexual fantasies or ways two men projections; thus instead of being responded to lost in continues love triangles, the projections she needs to take her projections of the anima. and fantasies as an inner psychological figure and The biography integrated them to develop and of William mature. Projection is his way of Sharp shows urging her to have a unified his relation to personality. the anima. 3) By learning to include the animus in her life through a masculine goal that is outside the realm of her family but being cautious not to allow it to overrun or suppress her feminine principle. This is the real issue with many modern women which is their identification with the animus. 4) By differentiating her animus from her feelings through writing down any judgmental, opinionated, negative, outrageous logical, or autonomous train of thoughts that comes to her mind and then objectively evaluate each one of them. 5) By correctly relating to animus and keeping him informed as wells as being firm with him about ones ideas, plans, and ones feelings about them. 6) By learning to evaluate and 139 Striving toward wholeness by Hannah. The feminine in fairy tales by Franz to better understand the psychology of animus. Art work to tap into the creative energy of anima.

first stage anima as Eve: the sexual union, instinctual urges. ); each time a projection occurs, he has an opportunity to know his inner soul (the second stage anima as Helen of Troy: personifies beauty and the soul) and the relationship becomes a vehicle (third stage of anima as Virgin Mary, the possibility of relationship with God)of the development of the consciousness (the fourth stage of anima as Sophia: embodies the principle of relationship to the highest wisdom). 9) By learning to live out the anima in the collective unconscious in symbolic form using meditation or active imagination. 10) By learning to honor his commitment to his partner. 11) By learning to listen to her partner and discover what is important to her (relating to eros). 12) By acknowledging and relating to his partner for the person she is and not the embodiment of his expectation; learn to carry his own anima. 13) By looking underneath his deceptions and learning that they only express his deeper unconscious desires and needs and then taking

criticize her preconceived ideas, assumptions, opinion, and common senses, wishful thinking, prejudice, and to discover why and when she has adopted them. 7) By understanding that the meaning behind her depression, anxiety, sleeplessness, or physical ill in other forms is the troubled animus. When the psychic energy doesnt find a suitable application, it will attack any weak point. Thus, she needs to give attention (energy) to the disturbance or symptoms (psychic energy) that didnt receive the sufficient energy. 8) By understanding that her compulsive dependency on another man, undermining or over valuing him is nothing else than projection of animus. 9) By being cautious where and when she has a tendency in deceiving herself about the inner image of her partner and the real person, understand her disappointments and confusion but accept the fact instead of cunning her partner to become the man she thinks he out to represent. This is the true power of animus. 10) By learning to express her feelings genuinely, directly and with no exaggerations. 11) By acknowledging and sympathizing her partners negative moods and allowing him to work it out himself 140

responsibility for them. 14) By learning to mean what he says. 15) By understanding that he cannot live out his unlived life through his partner or other people.

without feeling guilty or anxious. 12) By learning to stay centered in her femininity and uses her masculine energy without power plays.

13) By understanding that coming to term with the anima 16) By having a strong stand for her partner is more difficult and willingness to get to the than coming to term with the root of the matter when faced animus for her since throughout history femininity principle with his partners animus. seemed as an inferior and masculinity principle as superior. 17) The final goal is a well developed anima in which 14) By using her light, her case a man can also relate consciousness, to discover and well to himself, to his partner, and to other people. acknowledge the god qualities within herself. Be prepared to cope with them without feeling alienated or inflated. (she p44) Integration of shadow through conscious approach of the shadow aspects of the personality thats been avoided. 1. By confronting the distasteful and intolerable aspects of the partner and call upon the shadow since its power make or break a relationship. 2. By accepting the fact that desiring to deal with the negative and unacceptable contents or shortcomings in another person is nothing but our own projection of the dark shadow materials that were repressed into our unconscious. In such a case others are relieved from carrying the burden of our human weaknesses. 3. By realizing to love or admire the positive contents in another person is nothing but our own projection of bright shadow materials that were repressed into our personal unconscious. Taking the inferior position in regard to others is burdening them with our expectation that they possess super human power and capable of personal development while we are not. 4. By accepting that if the intended result was not produced there was a possibility that the shadow spoke before the ego. 5. By realizing that to blunder over a task that was expected 141

Persona and Shadow

Book of Tristan and Iseult to gain more knowledge on the degree the projection of ones divinity upon other human results in chaos. The story of Grail legend to better understand the relationship between individuality and the spiritual quest.

within the range of ones performance ability also represent shadow at work. 6. By acknowledging ones self-deception or self-delusion through a thorough self evaluation of ones capabilities and the ability to commit an either evil or good act. 7. By understanding that every elements or dimensions of personality, including the dark elements, have a place of dignity and worth and give honor and dignity to all of them.

Read stories to understand how opposites overlap and story evolves. Encourage mandorla experiences Learn the importance of using good formed sentences, music, color, and etc.

The amount of energy one wastes in opposing their own situation is draining and they can progress past their duality by entering the realm of paradox: 1. By accepting the opposing elements and endure their collision in full consciousness and bring meaning to the nature of reality. The more one can endure the paradox, the more mature the person is. 2. By staying with the conflicting impulses long enough to bring about an insight that serves them both. This can be enlightening experience since it allows the person to see that each opposing factor represents a divine truth and the inability to understand this is problematic. (finding the single eye) 1. By continuous work of taking the opposite and binding those back together to heal the split that has been causing pain. Understanding: 1. The god image within may never be possessed by the ego otherwise it will result in inflation. 2. Ones partner is not the divine and is not able to endure such a burden. By treating them as divinity, they are rubbed from their humanity. Complete consciousness of the ego-Self axis by: Understanding ego is the center of conscious personality and the Self is the center of the total psyche both conscious and the unconscious; thus, the perfect process of developmental stage is ego-self separation (inflation and alienation) during first half of life and ego-self reunion (conscious dialectic relationship between ego and Self) during the second half of life. Ego must learn its limited capacity and bring balance to outer life as well as inner life. Understand that the power of the archetype belongs to the archetype and not the ego 142

Ego- Self Axis

Dream work and active imagination to discover the right inner attitude toward the Self.

to avoid being inflated: 1) By objective analyzes of ones inflation in everyday life: ideas of references, talents, potentialities, lust, weaknesses such as spell of anger, urge to vengeance, intellectual rigidity, and illusion of mortality. 2) By objective analyzes of negative inflation such as carrying excessive guilt and suffering, identification with anima/ animus and threatening ones partner, or taking oneself as too much of anything that indicates inflation. 3) By understanding that one cannot reach a new stage of psychological development without daring to challenge the code of the old stage (Edinger, 1992, p. 21). 4) By discovering: where is ones stage of developmental arrest, what is ones set of standards for living, and then encourage the sense of responsibility toward ones own individual development. The last step will provoke feelings of anxiety and guilt. 5) By remembering that inflated act is necessary in order to achieve a new level of consciousness and effectiveness within oneself but remain cautious that it is risky and requires an equal sense of responsibility. Learn to reunite with the Self to maintain integrity, to avoid alienation and psychological illness. 1) To realize that one has all that one needs and one needs all one have...every psychic content and happening is meaningful (Edinger, 1992, p. 168). 2) Becoming a unified individual by consistently and continuously taking inner moods, inner attitudes, outer fears, and outer wishes, then saying and knowing I am that. This is the process of recollecting the different aspects of oneself that have been left out during the course of ego development. (Edinger, 1992, p. 174). 3) By understanding early family relation, the characteristic of parents, insufficient parental love result in damaging ego-self axis which results in psychological illness that includes emptiness, despair, meaninglessness, psychosis or suicide. 4) By examining and analyzing ones psychological illnesses to uncover the original experiences that cause them. 5) By understanding that in order to be free, to live and grow, one must first repair the ego-self axis through the experience of self-acceptance. 6) By understanding that all the problems of alienation .are ...ultimately alienation between ego and Self 143

For inflation : Myth of Icarus Myth of Phaeton Myth of Ixion

For alienation: Varieties of religious experiences by William James

(Edinger, 1992, p. 39). 7) By understanding that to become conscious of the Self one must first feel alienated from the Self; thus overcoming the unconscious identification with the Self. An unbearable task for the child but a numinous experience for an adult. ego cannot .be a vessel for the influx of grace until it has been emptied of its own inflated fullness; and this emptying occurs only through the experience of alienation (Edinger, 1992, p. 56) 8) By consciously searching for the meaning and value behind all events and especially the most unpleasant events in ones life. 9) To accept and realize that ones individuality has a transpersonal origin. 10) By demanding the ego to give up its pride, surrender to the Self, start conscious dialectic relationship with the Self, and allow the encounter with the Self to begin.

Encounter with Self: Life of Job Work of alchemist

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APPENDIX B THERAPIST EVALUATION QUESTIONNAIRE

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THERAPIST EVALUATION QUESTIONNAIRE This manual on the process of individuation through the projection of archetypal lover consists of two sections. While the first section focuses on the first half of life and the development of the ego, the second section focuses on the second half of life and the process of individuation: the separation and integration of the ego and the Self. Accordingly, this evaluation questionnaire consists of two groups of questions in two separate sections. The first ten questions correspond to the first section, while the remaining thirteen questions correspond to the second section of the manual and require your assessment of the validity of the materials. Please provide your assessment about the first section of the manual: 1. Over all, this section explains the formation and emergence of the ego in a systematic way. Strongly Disagree Disagree Undecided Agree Strongly Agree

2. This section clearly defines the mother complex formation in sons and daughters. Strongly Disagree Disagree Undecided Agree Strongly Agree

3. This section clearly explains how the mother complex functions in a romantic relationship in men and women. Strongly Disagree Disagree Undecided Agree Strongly Agree

4. This section clearly explains the effects of mother complex at different levels of personal and archetypal in sons and in daughters. Strongly Disagree Disagree Undecided Agree Strongly Agree

5. This section clearly explains how the mother complex functions at different levels of personal and archetypal in a romantic relationship in men and in women. Strongly Disagree Disagree Undecided Agree Strongly Agree

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6. This section clearly demonstrates the function of each complementary contrasexual personality (anima/animus) in sons and in daughters. Strongly Disagree Disagree Undecided Agree Strongly Agree

7. This section clearly defines the formation of persona and shadow in sons and daughters. Strongly Disagree Disagree Undecided Agree Strongly Agree

8. This section clearly explains how the persona and the shadow function in romantic relationship in men and in women. Strongly Disagree Disagree Undecided Agree Strongly Agree

9. In the first section, the ego-self axis provides ample explanation of egos estrangement from the Self through encounter with reality. Strongly Disagree Disagree Undecided Agree Strongly Agree

10. In the first section, the different functions of damaged ego-self axis in a romantic relationship are clear. Strongly Disagree Disagree Undecided Agree Strongly Agree

Please provide your assessment about the second section of the manual:

11. Over all, this section explains the individuation process in a systematic way. Strongly Disagree Disagree Undecided Agree Strongly Agree

12. The effects of mother complex in both men and women are clearly described. Strongly Disagre Disagree Undecided Agree Strongly Agree

13. There are clear instructions for men to attain masculine maturity. Strongly Disag Disagree Undecided Agree Strongly Agree

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14. There are clear instructions for women to attain feminine maturity. Strongly Disagree Disagree Undecided Agree Strongly Agree

15. There are clear guidelines for men to move to a more committed relationship with their partner. Strongly Disagree Disagree Undecided Agree Strongly Agree

16. There are clear guidlines for women to move to a more committed relationship with their partner. Strongly Disagree Disagree Undecided Agree Strongly Agree

17. There are clear instructions to integrate the anima. Strongly Disagree Disagree Undecided Agree Strongly Agree

18. There are clear instructions to integrate the animus. Strongly Disagree Disagree Undecided Agree Strongly Agree

19. There are clear instructions to integrate the shadow. Strongly Disagree Disagree Undecided Agree Strongly Agree

20. There are clear instructions to enter the realm of paradox. Strongly Disagree Disagree Undecided Agree Strongly Agree

21. The last section, the reversal of damaged ego-self axis to the complete consciousness of ego-self axis is explained thoroughly with ample instructions. Strongly Disagree Disagree Undecided Agree Strongly Agree

22. The readings in referral section were appropriate selection for each section. Strongly Disagree Disagree Undecided Agree Strongly Agree

23. Dream work and active imagination are appropriate selections for discovering the right inner attitude toward the Self. Strongly Disagree Disagree Undecided Agree Strongly Agree

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The focus of the next 5 questions addresses the problem statement and the application of the results.

24. To what extent do I agree this manual addressed the basic problem of the dissertation: How does the projection of the archetypal lover influence ones daimonic quest for individuation? Strongly Disagree Disagree Undecided Agree Strongly Agree

25. To what extent do I agree this manual could be used as a map for self discovery? Strongly Disagree Disagree Undecided Agree Strongly Agree

26. To what extent do I agree this manual would help the reader to release expectations and uses the relationship as a psychological mirror to promote the growth of love and psychological well being of the individuals? Strongly Disagree Disagree Undecided Agree Strongly Agree

27. To what extent do I agree this manual help women and men to acquire a better understanding of a) Their motives and desires, Strongly Disagree Disagree Undecided Agree Strongly Agree

b) The unconscious reason to pursue a romantic relationship, Strongly Disagree Disagree Undecided Agree Strongly Agree

c) Their unhappiness with their partner once they are in a relationship Strongly Disagree Disagree Undecided Agree Strongly Agree

d) The psychological void that no romantic relationship can ever satisfy Strongly Disagree Disagree Undecided Agree Strongly Agree

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28. to what extent do I agree this manual would help the clinician a) To understand the developmental status of clients who continually experience unsuccessful relationships Strongly Disagree Disagree Undecided Agree Strongly Agree

b) To inform their clients in what ways a romantic relationship may move them toward an integrated whole personality and toward becoming an individuated person. Strongly Disagree Disagree Undecided Agree Strongly Agree

29. What are specific areas of this manual that would need improvement or modification?

30. Please provide any additional comments or suggestion that you may have for improving this manual.

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