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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
info@giftscompass.com
115 W Front St.
Perrysburg, OH 43551
419.872.7140
Gifts Compass Training for Professional Advisors Page i
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
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Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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?
Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 3
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 4
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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.
Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 5
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 6
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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)
Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 7
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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.
Gifts Compass Training for Professional Advisors SEGMENT I: Session 1 Page 8
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Gifts Compass Training for Professional Advisors SEGMENT I: Session 2 Page 9
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
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Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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.
Gifts Compass Training for Professional Advisors SEGMENT I: Session 2 Page 11
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Gifts Compass Training for Professional Advisors SEGMENT I: Session 2 Page 12
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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.
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Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
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Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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)
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Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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.
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Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
Gifts Compass Training for Professional Advisors SEGMENT I: Session 3 Page 17
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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
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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
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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.
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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.
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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).
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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.
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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
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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
Copyright 2007 Gifts Compass Inc. (www.giftscompass.com)
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.
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