gci pat part guide seg i - gifts compass · transcendent function; ... psychological types, pages v...

Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)

Gifts Compass Inc.

SEGMENT I: Sessions 1-3

Participants’ Guide Professional Advisor Training

Gifts Compass Inc. www.GiftsCompass.com

[email protected]

115 W Front St.

Perrysburg, OH 43551

419.872.7140

Gifts Compass Training for Professional Advisors Page i


Introduction

The GiftsCompass™ Inventory is an online self-assessment that charts

individual preferences for the conscious orientations and attitudes articulated in

Carl Jung’s book, Psychological Types. Each session of this training examines

important aspects of Jung’s theory of psychological types and the application of

the GiftsCompass™ Inventory.

GiftsCompass™ Results and the supporting material at the web site are

presented in accessible, everyday language. Together, they translate Jung’s

more technical language into commonly understood terms.

Certified GiftsCompass™ Advisors are expected to have a versatile working

knowledge of the theory from which the GiftsCompass™ Inventory has been

structured. Therefore, this training focuses primarily on Jung’s theory and his

terminology. It is presented in the context of his larger model of analytical

psychology and the application of type theory for individuation—the full and

unique development of the individual.

The primary readings for this training are in Jung’s original work, Psychological

Types, and in The Compass of Individuation, provided by Gifts Compass Inc.

Other readings are also assigned to present elements of Jung’s work. They

include:

• Man and His Symbols, C.G. Jung

• Two Essays on Analytical Psychology, C.G. Jung

• Jung, A Very Short Introduction, Anthony Stevens

• A Critical Dictionary of Jungian Analysis, Samuels, Shorter, Plant

The course is conducted over a period of nine sessions via Internet web sites,

email, and telephone calls. Ninety-minute conference calls are spaced two

weeks apart with the first call scheduled at the start of the first two weeks and

the last call scheduled at the end of the final two weeks so that the total course

length is sixteen weeks. (There are also three optional sessions for case reviews

offered at the end of the required nine sessions.)

Gifts Compass Training for Professional Advisors Page ii


What Can You Expect? You could expect to gain a general working knowledge of Jung’s model of

individuation and analytical psychology, a thorough understanding of his theory

of psychological types, a practical working knowledge of the GiftsCompass™

Inventory, and a greater appreciation for people—who they are at their core, the

gifts they carry, the struggles they face, where they have come from, and where

they are going. You will also likely gain a greater understanding of your own

individuation.

The Course The session summaries in this Participants’ Guide reviews the content, learning

points, organizing questions, reading and viewing assignments for each session.

The course is structured in three segments with three sessions in each segment:

Segment I: Jung’s Model as a Whole (Sessions 1,2,3)

Session 1 reviews the elements of the “psyche” and the relative position of

psychological types; Session 2 provides an introduction to the eight types;

Session 3 clarifies two important distinctions—orientation and attitude—and

explains how they are illustrated on the Gifts Compass.

Segment II: The Eight Types (Sessions 4, 5, 6)

The fundamental building blocks of the GiftsCompass™ Inventory are the eight

“types” translated as the eight “gift sets.” Session 4, 5, and 6 examine each of the

eight types using a “taxonomic” framework that enables a thorough

understanding of each type.

Segment III: Applying the Gifts Compass for Individuation (Sessions 7, 8, 9)

These three sessions review the use of the GiftsCompass™ Inventory as a

navigating instrument for individuation.

Successfully completing the first three segments meets the requirements for

certification. A fourth optional segment is also provided at no additional cost:

Segment IV: Case Studies (Optional Sessions 10, 11, 12)

Participants are invited to bring their own case studies for review and dialogue.

Gifts Compass Training for Professional Advisors Page iii


Caveat Emptor: Learning the material in this course will sometimes require

displacing tried and true mental frameworks with new insights and fresh

understanding. Please set aside preconceptions to consider the material in the

training with a beginner’s mind.

Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 1


SEGMENT I

Session 1

The Psyche and Individuation We review some of Jung’s fundamental concepts: personality; individuation;

transcendent function; the Self; the complementary structure of the psyche—

persona, ego, complexes, shadow, anima/animus, archetypes, and collective

unconscious. The first session “sets the stage” for the other sessions focused

primarily on psychological types; it creates the necessary and important context

for understanding psychological types as a compass for individuation.

Readings: Psychological Types, pages v through 7; (Optional: Chapter I)

The Compass of Individuation, Chapter 1

Notes:

Chapter I in Psychological Types develops the notion of oppositions, particularly

introversion versus extraversion. The passages from that chapter included below

are intended to give you a good working feel for chapter’s content.

We see colours but not wave-lengths…The effect of the personal

equation begins already in the act of observation...I mistrust the

principle of “pure observation” in so-called objective psychology. Par 9

CW 6 The demand that he should see only objectively is quite out of

the question, for it is impossible. Par 10

But what we may learn from this example is that the thinking of the

introvert is incommensurable with the thinking of the extravert, since the

two forms of thinking, as regards their determinants, are wholly and

fundamentally different. We might perhaps say that the thinking of the

introverts is rational, while that of the extravert is programmatic. Par 38 …it should not be forgotten that science is not the summa of life, that it

is actually only one of the psychological attitudes, only one of the forms

of human thought. Par 60



The man who is oriented to the idea apprehends and reacts from the

standpoint of the idea. But the man who is oriented to the object

apprehends and reacts from the standpoint of sensation. Par 75 Christianity, like every closed system of religion, has an undoubted

tendency to suppress the unconscious in the individual as much as

possible, thus paralyzing his fantasy activity. Instead, religion offers

stereotyped symbolic concepts that are meant to take the place of his

unconscious once and for all. Par 80 It is, therefore, not surprising that the psychology of our time is

characterized by a predominantly unfavourable attitude toward the

unconscious. Par 83 The goal of totality can be reached neither by science, which is an end

in itself, nor by feeling, which lacks the visionary power of thought. The

one must lend itself as an auxiliary to the other, yet the opposition

between them is so great that a bridge is needed. This bridge is already

given us in creative fantasy. It is not born of either, for it is the mother of

both—nay more, it is pregnant with the child, that final goal which unites

the opposites. Par 85 Since a pure type is product of a wholly one-sided development it is also

necessarily unbalanced. Over-accentuation of the one function is

synonymous with repression of the other. Par 91 Viewing: “About Schmidt”—a film about an individual who early in life declines the

“hero’s journey”—a life of individuation—and then is reborn to it late in life.

Organizing Questions Please email your answers to the following questions at least 24 hours before the

conference call.

1. Why go through all of the trouble that individuation requires?



2. How would any of the following quotes relate to individuation?

(Choose the quote that “moves you” most.)

It gives me a deep comforting sense, that things seen are temporal and

things unseen are eternal. –Helen Keller

The first peace, which is most important, is that which comes within the

souls of people when they realize their relationship, their oneness, with

the universe and all its powers, and when they realize that at the center

of the universe dwells the Great Spirit, and that this center is really

everywhere, it is within each of us. –Black Elk

I have called this center the self…It might equally be called the “god

within us.” The beginnings of our whole psychic life seem to be

inextricably rooted in this point, and all our highest and ultimate

purposes seem to be striving towards it. –C. G. Jung

The kingdom of heaven is within you. The kingdom of heaven is like a

mustard seed, which indeed is the least of all seeds, but when it is

grown, it is the greatest among herbs, and becomes a tree, so that the

birds of the air come and lodge in its branches. –Jesus of Nazareth

Man, it seems, is tempted—perhaps we should say “invited”—to fall;

invited, it seems, by God Himself. Through this fall a certain definite

struggle is offered to man. If he refuses this struggle, he dies. If he

accepts this struggle, he is brought to a destiny so exalted that—as it is

sometimes said—even the angels of heaven bow down before him.

--Jacob Needleman

He who would save his life must lose it. –Jesus of Nazareth

As long as you have not grasped that you have to die to grow, you are a

troubled guest on this dark earth. –Goethe

For what is lost in so many lives, and what must be recovered; a sense

of personal calling, that there is a reason I am alive. There is a reason

my unique person is here and that ere are things I must attend to

beyond the daily round and that give the daily round its reason, feelings



that the world somehow wants me to be here, that I am answerable to

an innate image, which I am filling out in my biography. --James Hillman

One must respond to one’s fate or one’s destiny or pay a heavy price.

One must yield to it; one must surrender to it. One must permit oneself

to be chosen. –Abraham Maslow

Every heart longs to be part of something big and sacred. –Mathew Fox

God is at home, it is we who have gone out for a walk. –Meister Eckhart

The mass of men live lives of quiet desperation. –Thoreau

I am neither spurred on by excessive optimism nor in love with high

ideals, but am merely concerned with the fate of the individual human

being—that infinitesimal unit on whom a world depends, and in whom, if

we read the meaning of the Christian message aright, even God seeks

his goal. –C.G. Jung

Key Learning Points Individuation is the Centerpiece of Jung’s Model

The growth and development of the unique individual is the centerpiece of Jung’s

larger model of analytical psychology. The growth of the individual into the fuller

unifying potential of the Self is a preeminent purpose of life, without which the

individual and the community are both diminished.

The Psyche is Structured for Compensatory Growth Jung’s proposed psychic structure is symmetrically complementary—persona

and soul, ego and shadow, collective unconscious and collective conscious. It

forms a balanced system that responsively and dynamically engages the

teleological course of individuation. Until the identity moves from the ego to the

encompassing wholeness of the Self, where unconscious elements become

increasingly conscious, the unconscious “personalities” will continually thrust

themselves upon the stage of consciousness to compensate for the

developmental imbalance.



Notes on the GiftsCompass™ Inventory Psychological Type is not Personality Type

The advent of typology as a discipline, separated from Jung’s larger model of

analytical psychology, has produced misconceptions about his theory of

psychological types. Jung’s theory deals with ego functions, not with personality

types. Personality for Jung is a transcendent, unifying structure of unique

individuality. Jung’s model of psychological types articulates ego functions and

their role in navigating the course of individuation. Ego functions may reflect

aspects of the emerging personality but they are not themselves categories of

personality. The Gifts Compass illustrates typical conscious frameworks but it

does not attempt to depict personality type.

Representations of Wholeness

Jung found special historical and symbolic significance in the “quaternity” and the

circle, for they have been used as representations of wholeness across cultures

and centuries. The journey of individuation starts with an unbalanced

predisposition to certain conscious attitudes but proceeds toward integrated

wholeness. The compass metaphor emodies both the quaternity and the circle,

while suggesting a life-long purposeful journey.

The application of the comparative method indubitably shows the

quaternity as being a more or less direct representation of the God

manifested in his creation. We might, therefore, conclude that the

symbol, spontaneously produced in the dreams of modern people,

means the same thing—the God within...It would be a regrettable

mistake if anybody should understand my observations to be a kind of

proof of the existence of God. They prove the existence of an archetypal

image of the Deity, which to my mind is the most we can assert

psychologically about God. But as it is a very important and influential

archetype, its relatively frequent occurrence seems to be a noteworthy

fact for any theologia naturalis. Since the experience of it has the quality

of numinosity, often to a high degree, it ranks among religious

experiences. (Psychology and Religion, p. 73)

The transcendent function does not proceed without aim and purpose,

but leads to the revelation of the essential man. It is in the first place a



purely natural process, which may in some cases pursue its course

without the knowledge or assistance of the individual, and can

sometimes forcibly accomplish itself in the face of opposition. The

meaning and purpose of the process is the realization, in all aspects, of

the personality originally hidden away in the embryonic germ-plasm; the

production and unfolding of the original, potential wholeness. The

symbols used by the unconscious to this end are the same as those

which mankind has always used to express wholeness, completeness,

and perfection: symbols, as a rule, of the quaternity and the circle. (CW

7, par. 186)



About Schmidt

We find Warren Schmidt obediently serving the company that has sustained his

income, his benefits, his standing in his community, and most importantly, his

ego’s persona for his entire working life. Though he was called to a life of

accomplishment at an early age, he declined that adventure for the security and

safety of a stable job.

As an actuary, he could predict the expected date of death of anyone; ironically

he was living the life of a walking dead man. He took the way of the herd rather

than the individuated life. He turned the direction of his life over to his wife and

she instinctively managed his life like a good mother.

The consequence is that the anima, in the form of the mother-imago, is

transferred to the wife; and the man, as soon as he marries, becomes

childish, sentimental, dependent, and subservient, or else truculent,

tyrannical, hypersensitive, always thinking about the prestige of his

superior masculinity…Under the cloak of the ideally exclusive marriage

he is really seeking his mother’s protection, and thus he plays into the

hands of his wife’s possessive instincts. His fear of the dark incalculable

power of the unconscious gives his wife an illegitimate authority over

him… (CW 7, Par. 316)

Schmidt lived within tightly constrained boundaries of his wife’s choosing. His

identity and loyalties were gradually sucked into the amorphous culture of

Woodmen of the World.

As all of the familiar attachments that support his flimsy persona begin to

collapse, he is beckoned once again by the archetypal unconscious that he

avoided early in life to find his way to the center of his true self.



The Self enters in the form of the shadow/anima figure “Ndugu,” a small boy from

a primitive village. Schmidt is cast adrift on a circumambulation of his earlier

life—the home he grew up in, his university and fraternity. His ego is cast adrift;

he wanders in search of nothing in particular in his “Adventurer.” He goes where

the unconscious leads him. He is caught on the labyrinth that will lead to his own

center. As he loses his inflated ego/persona, he is stretched to the limits

welcoming his shadow formally into his family.

The plaque on a featured memorial to pioneers could be a memorial to

individuation: “The cowards never ventured out; the weak didn’t make it; only the

strong survived. They were the pioneers.” Schmidt early avoided the adventure

of individuation. He was among the cowards who never ventured out.

Illustrated Themes: the hero’s journey, persona tied to collective



SEGMENT I

Session 2

The Compass of Consciousness We review the fundamental structure of Jung’s model of psychological types:

subject and object; the “great divide;” the structure of the eight composite

attitudes; type as a habitual expression of attitude.

Readings: Psychological Types; Recommended but not required: Chapter II

The Compass of Individuation; Chapter 2

Notes:

Chapter II in Psychological Types, one of the two chapters that Jung

considered to be of greatest importance, is difficult to penetrate. In this

chapter we get a glimpse of the scholarly circumambulations around a

theme that characterizes much of Jung’s writing. This chapter is

recommended but not required. The emphasis of this chapter is on the

necessary balanced union of oppositions. The following quotes from that

chapter are intended to capture its salient theme.

“It was culture itself that inflicted this wound upon modern humanity.”

This one sentence shows Schiller’s wide grasp of the problem. The

breakdown of harmonious cooperation of psychic forces in instinctive

life is like an ever open and never healing wound, a veritable Amfortas’

wound, because the differentiation of one function among several

inevitably leads to the hypertrophy of the one and the neglect and

atrophy of the other. Par 105

Hence we possess today a highly developed collective culture which in

organization far exceeds anything that has gone before, but which for

that very reason has become increasingly injurious to individual culture.

Par 111

The inferior functions are opposed to the superior, not so much in their

essential nature as because of their momentary form. They were

originally neglected and repressed because they hindered civilized man



from attaining his aims. But these consist of one-sided interests and are

by no means synonymous with the perfection of human individuality. If

that were the aim, these unacknowledged functions would be

indispensable, and as a matter of fact they do not by nature contradict it.

But so long as the cultural aim does not coincide with the ideal of

perfecting the human individuality, these functions are subject to

depreciation and some degree of repression. Par 115

Whenever a damming up of libido occurs, the opposites, previously

united in the steady flow of life, fall apart and henceforth confront one

another like antagonistics eager for battle. They then exhaust

themselves in a prolonged conflict the duration and upshot of which

cannot be foreseen, and from the energy which is lost to them is built

that third thing which is the beginning of the new way. Par 136

Under normal conditions, therefore, energy must be artificially supplied

to the unconscious symbol in order to increase its value and bring it to

consciousness. This comes about (and here we return again to the idea

of differentiation provoked by Schiller) through a differentiation of the

self from the opposites. Par 183

This function of mediation between the opposites I have termed the

transcendent function, by which I mean nothing mysterious, but merely

a combined function of conscious and unconscious elements, or, as in

mathematics, a common function of real and imaginary quantities. Par

184

The primordial image I am thinking of is that particular configuration of

Eastern ideas which is condensed in the brahaman-atman teaching of

India and whose philosophical spokesman in China is Lao-tzu. Par 188

Viewing: “Whale Rider”—a story about an imbalanced indigenous community in New

Zealand that regains its communal health and wholeness through the

individuation of its patriarch.



Organizing Questions Please review the following questions with your assigned partner at least 24

hours before the Session 2 conference call. Also talk over the readings and bring

any unresolved questions to Session 2.

1. How would a habitual attitude toward either the inner or outer object tend

to create initial imbalance?

2. Chapter II in Psychological Types is a call to wholeness rather than one-

sidedness. How do any of the following quotes relate to Chapter II?

When we see men of a contrary character, we should turn inwards and

examine ourselves. –Confucius

One who is too insistent on his own views, finds few to agree with him.

Lao Tse

They must often change who would be constant in happiness or

wisdom. –Confucius

What the superior man seeks is in himself; what the small man seeks is

in others. –Confucius

He who controls others may be powerful, but he who has mastered

himself is mightier still. –Lao Tse

Do not look at the faults of others, or what others have done or not

done; observe what you yourself have done and have not done.

Buddha

Why do you look at the mote in your brother’s eye, with never a thought

for the great log in your own? –Jesus of Nazareth

Key Learning Points Attitudes to Inner or Outer Object Constitute a “Great Divide” in Consciousness



Jung frequently uses the term “subject” and “subjective factor” to denote the

collective unconscious or archetypal Self. Because the term “subject” is also

used in psychology to denote the ego or individual, we use the terms inner object

for the collective unconscious and outer object for the collective world at large.

These inner and outer “objects” exist in consciousness together, though people

typically trust one more than the other. Directional attitudes to either the inner or

outer “object” separate the eight types along a “great divide” in consciousness.

All Orientations are Equally Valid

The intellectual premises of the “Age of Enlightenment” in eighteenth-century

Europe have imprinted an implicit bias on Western culture toward reliance on

empirical facts and rational logic. Yet the greatest of the Enlightenment

philosophers, Immanuel Kant, demonstrated that neither sensory perception nor

rational thought ought to be relied upon to interpret what is real. They can only be

relied upon to interpret reality through predetermined mental frameworks. Jung’s

model regards all orientations to be equally valid (and equally deficient in that all

orientations are limited by their predetermined framework.) Logical judgment is

just as valid as judgment based on values; the representations of the inner object

are just as valid as the representations of the outer object.

Notes on the GiftsCompass™ Inventory “Type” is a Habitual Attitude The term “type” refers to any attitude habitually relied upon; one could have a

typical thinking attitude, a typical introverted attitude or typical introverted thinking

attitude. In this training, we will use the term “type” only when referring to a

reliance on any of the eight composite attitudes of direction and function:

introverted thinking, extraverted thinking, introverted intuition, extraverted

intuition, introverted feeling, extraverted feeling, introverted sensation or

extraverted sensation.

Gift Sets Represent the Types On the Gifts Compass, the eight Gift Sets in the center represent the eight types

in Jung’s model. Everyone has access to all eight gifts sets, though people

usually rely mostly on a select few. Agility with all eight types (gift sets) is an

outcome of individuation.



The Gifts Compass uses commonly understood descriptive labels for the more

technical terms used in Jung’s model. The following summary correlates Jung’s

“types” with the gift sets on the Gifts Compass.

(Note: We will be using Jung’s terms and ours interchangeably throughout the

course. You should learn the following relationships in this session.)

Introverted Types

IT—Introverted Feeling is represented by the Idealistic Gifts

IS—Introverted Sensation is represented by the Aesthetic Gifts

IN—Introverted Intuition is represented by the Visionary Gifts

IT—Introverted Thinking is represented by the Theoretic Gifts Extraverted Types

ET—Extraverted Thinking is represented by the Decisive Gifts

EN—Extraverted Intuition is represented by the Catalytic Gifts

ES—Extraverted Sensation is represented by the Realistic Gifts

EF—Extraverted Feeling is represented by the Social Gifts



Modern man does not understand how much his "rationalism" (which

has destroyed his capacity to respond to numinous symbols and ideas)

has put him at the mercy of the psychic "underworld." He has freed

himself from "superstition" (or so he believes), but in the process he has

lost his spiritual values to a positively dangerous degree. His moral and

spiritual tradition has disintegrated, and he is now paying the price for

this break-up in world-wild disorientation and dissociation.

Anthropologists have often described what happens to a primitive

society when its spiritual values are exposed to the impact of modern

civilization. Its people lose the meaning of their lives, their social

organization disintegrates, and they themselves morally decay. We are

now in the same condition. But we have never really understood what

we have lost, for our spiritual leaders unfortunately were more

interested in protecting their institutions than in understanding the

mystery that symbols present. In my opinion, faith does not exclude

thought (which is man's strongest weapon), but unfortunately many

believers seem to be so afraid of science (and incidentally of

psychology) that they turn a blind eye to the numinous psychic powers

that forever control man's fate. We have stripped all things of their

mystery and numinosity; nothing is holy any longer. (Man and His

Symbols, p. 84 paperback edition)



Whale Rider

Though we could focus on the individuation of the grandfather in this film, we will

use the community itself as the metaphor for individuation. We can also begin to

see a few of the eight types in action.

Kara, the grandfather could be considered the dominant type in consciousness.

He represents an exaggerated, unfeeling and highly judgmental extraverted

thinking attitude. “Who is to blame?” is his standard mantra; little does he know

that he is to blame for the dysfunction of his community and for the beached

whales. He would rather cast that blame on his shadow, Paikea.

Paikea represents his opposite feeling function deeply attuned to the rhythms of

life: introverted feeling. As the opposite, Pai is likely the dominant type of Kara’s

shadow. She also serves as a tender anima figure to the grandfather whose

gruff, masculine exterior would be complemented in the unconscious by a

youthful feminine figure.

The ocean and the whales are symbolic of the collective unconscious and the

archetypes. The whales brought their first immigrant, Paikea, from the ancestors’

distant island “a long time ago.” The largest whale represents the archetypal Self,

for, “All the other whales do what he does.”

Others could be seen as representing different types on the compass of

consciousness. Pai’s father could represent the artistic qualities of introverted

sensation. Her uncle Rawoody, a “Taiha champion,” could represent the

sensory, live-for-the-moment qualities of extraverted sensation. The

grandmother, though suppressed by her husband, could represent the wish for

harmony and empathy characteristic of the extraverted feeling attitude.



Pai’s father's unfinished "boca"—sitting out for all to see—is the symbol of

unfinished business and the dysfunction it generates. Kara rules with a one-sided

attitude that has disenfranchised everyone else. The boat, it seems, will be

finished when relationships are repaired.

The grandfather looks for the next Paikea, without whom the whole community

will languish, but he cannot find him. As in individuation, the dominant ego

attitude cannot chart the course of individuation; the archetypal Self leads the

way.

The persona is always identical with a typical attitude dominated by a

single psychological function, for example, by thinking, feeling or

intuition. This one-sidedness necessarily results in the relative

repression of the other functions. In consequence, the persona is an

obstacle to the individual’s development. The dissolution of the persona

is therefore an indispensable condition for individuation. It is, however

impossible to achieve individuation by conscious intention, because

conscious intention invariably leads to a typical attitude that excludes

whatever does not fit in with it. (CW7 )

In desperation, Kara calls to the ancestors, but they do not hear him. The anima

is the function of relationship with the ancestral archetypes; they hear Pai.

Illustrated Themes: union of opposites in ego and shadow; anima as a function of relationship with the unconscious



SEGMENT I

Session 3

Orientation and Attitude With this session, we examine closely two aspects of Jung’s model, the

misunderstanding of which has caused much confusion in the field of typology.

We examine orientation and attitude more closely, assessing their qualities for

both function and direction. Assessing them separately will enable us to

understand their implications when commingled as the eight composite types.

Readings: Psychological Types, Chapter XI, definitions for: type, function, attitude,

orientation, ego, individuation, self, unconscious, archetype

The Compass of Individuation, Chapter 3

The definitions from Chapter XI define terms used not only in Psychological

Types, but also terms used in the entire Collected Works. It is a valuable

reference for any reading in Jung. Still, his writing is not the easiest to penetrate

and the description of terms found in A Critical Dictionary of Jungian Analysis is

also a very helpful resource. The passages below, from Psychological Types, are

intended to provide a quick snapshot of each term.

Type: When any of the attitudes is habitual, thus setting a definite

stamp on the character of an individual, I speak of a psychological type.

Par 835

Function: By psychological function I mean a particular form of psychic

activity that remains the same in principle under varying conditions. Par

731

Attitude: For us, attitude is a readiness of the psyche to act or react in

a certain way. Par 687 Apperception is, as it were, the bridge which

connects the already existing, constellated contents with the new one,

whereas attitude would be the support or abutment on the other bank.

Attitude signifies expectation, and expectation always operates

selectively with a sense of direction. Par. 688



Orientation: I use this term to denote the general principle governing

an attitude. Every attitude is oriented by a certain viewpoint, no matter

whether this viewpoint is conscious or not…A thinking attitude is

oriented by the principle of logic as its supreme law; a sensation attitude

is oriented by the sensuous perception of given facts. Par. 780

Ego: By ego I understand a complex of ideas which constitutes the

center of my field of consciousness and appears to posses a high

degree of continuity and identity. Hence I also speak of an ego-complex.

The ego-complex is as much a content as a condition of consciousness,

for a psychic element is conscious to me only in so far as it is related to

my ego complex. Par. 706

Individuation: Individuation…is a process of differentiation having for

its goal the development of the individual personality. Par. 757

Self: It expresses the unity of the personality as a whole. But in so far

as the total personality, on account of its unconscious component, can

be only in part conscious, the concept of the self is, in part, only

potentially empirical and is to that extent a postulate. In other words, it

encompasses both the experienceable and the inexperienceable (or not

yet experienced). Par 789

Unconscious: In my view the unconscious is a psychological borderline

concept, which covers all psychic contents or processes that are not

conscious, i.e., not related to ego in any perceptible way. Par. 837 We

can distinguish a personal unconscious, comprising all the acquisitions

of personal life, everything forgotten, repressed, subliminally perceived,

thought, felt. But, in addition to these personal unconscious contents,

there are other contents which do not originate in personal acquisitions

but in the inherited possibility of psychic functioning in general, i.e., in

the inherited structure of the brain. These are the mythological

associations, the motifs and images that can spring up anew anytime

anywhere, independently of historical tradition or migration. I call these

contents the collective unconscious. Par. 842

Archetype: In this work the concept “idea” is sometimes used to

designate a certain psychological element which is closely connected

with what I term image. The image may be either personal or



impersonal in origin. In the later case it is collective and is also

distinguished by mythological qualities. I then term it a primordial image.

When, on the other hand, it has no mythological character, i.e. is lacking

in visual qualities and merely collective, I speak of an idea. Par. 732 The

primordial image, elsewhere also termed “archetype,” is always

collective, i.e., it is at least common to entire peoples or epochs. Par.

747

Viewing: “Billy Elliot”—a story about a young boy in a blue-collar family who has a

passion that transcends his family’s culture. We are watching this film to

emphasize the need to “follow your bliss” early in life. The film also portrays how

a tension of seemingly irreconcilable opposites can produce the unexpected

tertium non datur. Similar to “Whale Rider,” we find Billy living in a closed, one-

sided community full of masculine conflict with seemingly no way out.

Organizing Questions Please review the following questions with your assigned partner at least 24

hours before the Session 3 conference call. Also talk over the readings and bring

any unresolved questions to Session 3.

1. How would you characterize the difference between orientation and

attitude?

2. Where do you think each of the authors of the following quotes might

have been oriented?

In dreams begin our possibilities. –William Shakespeare

It is only with the heart that one can see rightly, what is essential is

invisible to the eye. –Antoine de Saint Exupery

An army is a team. It lives, eats, sleeps, fights as a team. This

individuality stuff is a bunch of bullshit. –General George Patton Jr.



What lies behind us and what lies before us are tiny matters compared

to what lies within us. –Emerson

Who looks outside, dreams; who looks inside, awakens. –Carl Jung

Whatsoever you can do, or dream you can, begin it. Boldness has

genius, power and magic in it. –Goethe

I think therefore I am. –Descartes

I will tell you that there have been no failures in my life…There have

been some tremendous lessons. –Oprah Winfrey

Key Learning Points Orientation is like a Window

Orientation is the governing principle of an attitude. We could think of orientation

as a window framing a viewpoint. The orientation of thinking—its window—is to

logic. The thinking attitude actively applies the governing principle of logic.

Someone oriented toward logic will tend to apply the thinking attitude to make

sense of life experience; someone more oriented to values will tend to apply the

feeling attitude to make sense of life experience.

Attitudes are like Bridge Abutments

Attitudes imply a readiness to act. Functional attitudes suggest a readiness to

respond to life experience via a particular function; directional attitudes suggest a

readiness to respond—to direct psychic energy or libido—toward either the inner

or outer objects. They are like bridge abutments poised and ready to thrust a

bridge to the opposite shore. A thinking attitude is a readiness to apply the

thinking function via its orientation to logic; an introverted attitude is a readiness

to apply its orientation to the inner object—to direct libido inward and away from

the outer object.

The Types are Commingled Attitudes and Orientations

The eight types commingle functional orientation/attitude with directional

orientation/attitude. Disentangling orientations and attitudes for each type helps

to make sense of the resulting qualities for each type.



Notes on the GiftsCompass™ Inventory The Cardinal Points Represent Orientations

The four orientations (inner object, logic, outer object, values) are represented on

the Gifts Compass through the four Cardinal Points. In two cases we are using

more commonly understood terms as substitutes for Jung’s more technical

language. The term Dreams represents the inner object and the term Facts

represents the outer object. The terms Logic and Values are generally

compatible with Jung’s explanation of those governing principles.

Favored Compass Orientations Indicate Degrees of Trust

The Cardinal Points indicate where people place their greatest trust. A person

more oriented to the outer object (Facts) will trust tangible detail, tradition,

commonly accepted practices and norms; a person more oriented to the inner

object (Dreams) will trust imagination, ideas, holistic perspectives, inspirations,

and future possibilities. A person more oriented to Values will trust likes and

dislikes, value judgments, personal relationships; a person more oriented to

Logic will trust analysis and logical decision-making.

Attitudes Indicate a Readiness for Action

While orientation indicates the window through which one is oriented to life, the

attitudes indicate how the individual will put that orientation into action. Attitude

always suggests some sort of psychic or tangible action. Extraverted attitudes

are directed to tangible social or physical achievement; introverted attitudes are

directed to intangible psychic achievement. Extraverted attitudes tend to live “life

out loud” producing tangible consequences readily apparent to all. The products

of the introverted attitudes are not as readily apparent. They may be seen as a

mathematical theory, a work of art, an architectural design or a musical

composition. But these are only the “tips of the iceberg” of psychic activity,

shared so that others may behold what has been actively at work. Most of the

real psychic action has occurred unobtrusively prior to the emergence of the

consolidated tangible results.

The Gift Sets and Compass Headings Represent Attitudes

Each of the Gift Sets represents one of the eight composite attitudes (types).



The four “Compass Headings” (NW, SW, NE, SE) each represents aggregations

of commonly paired types (see Session 7) that together form consistently

oriented/directed groups.



Billy Elliot

Billy is trapped in a miner’s town. If he does not pursue his passion, he will be

trapped there the rest of his life; he will live the life of the herd going down into

the mines, knowing nothing else, barely getting by.

We see Billy very early drawn to elements of a passion consistent with his

dominant attitudes. He is drawn to music, then to dance after a miserable

showing in a boxing match. The music runs through him as he begins to

tenaciously learn to dance under the guidance of an anima/mother figure. The

memory of his own mother also enters from the unconscious to support the

pursuit of his passion.

Just when he is about to have his closely guarded chance at finding a way to his

passion, everything seemingly goes wrong. His father and brother are disgusted

to learn of his effeminate interest in ballet; his teacher defends him, insisting that

he has real talent. Billy is trapped by this tension of opposites. Exhausted and

frustrated by the tension, he attempts to withdraw from the conflict entirely, but

the Self does not give him up.

A collapse of the conscious attitude is no small matter. It always feels

like the end of the world, as though everything had tumbled back into

original chaos. One feels delivered up, disoriented, like a rudderless

ship that is abandoned to the moods and elements. So at least it seems.

In reality, however, one has fallen back upon the collective unconscious,

which now takes over the leadership.

(CW 7, par. 254)

He wants to dance but he wants to be a respected male in his own family. He is

unable to find the “third way” in that seemingly irreconcilable conflict, until his

father discovers Billy dancing with his effeminate friend. When it seems there is

no escape, with his father fuming in disgust, the transcendent function bridges



the conflict and Billy does the unexpected. The tertium non datur arrives: Billy

can dance and be a respected son.

We are watching this film primarily to emphasize that attitude and orientation

appear early in life. The goal of the first half of life is fairly simple: “Follow your

bliss.” Following one’s natural enthusiasm leads to a strong and differentiated

ego.

Like the film “Whale Rider,” this film also illustrates the dysfunction of a

community whose one-sided masculine culture represses the resonance of the

feminine soul. Harsh words, conflict, revenge, and distrust are common elements

in this unbalanced town.

Illustrated Themes: orientation and attitude; building ego strength early in life;

resolving the tension of opposites; feminine and masculine balance

Gifts Compass Training for Professional Advisors SEGMENT I: Conclusion Page 25


Segment I Conclusion This concludes Segment I and the first three sessions of the training. In Segment

I we have reviewed the explicit content in Jung’s book, Psychological Types.

From here forward, we will be moving into new implicit material that builds on his

explicit premises.

Jung’s description of each of the eight types varies considerably. He has

described some quite thoroughly and others with much less detail. Using a

Taxonomy of Types in Segment II, we will be able to piece together a more

complete map of the qualities of each of the eight types.

gci pat part guide seg i - gifts compass · transcendent function; ... psychological types, pages v...

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