The trickster archetype embodies traits like mischief, humour, disruption, and amorality. Contrary to popular belief, the trickster is not immoral but amoral, displaying a lack of moral consciousness or conscientiousness. This figure does not represent evil; rather, it reflects a lack of psychological development. According to Jung, the trickster is one of the four foundational archetypes crucial to personal growth, along with the mother, spirit, and rebirth archetypes (Jung, 1954).

Jung (1954) identified the trickster as a collective shadow figure, representing inferior aspects of human personality. It serves as an unconscious agency of judgment, evaluating the ego’s decisions and behaviours. In this sense, the trickster challenges the overinflation of the ego, encouraging individuals to embrace irrationality and complexity. For Jung, the trickster is a paradoxical figure—both superior and primitive, embodying the unconscious and irrational aspects of human nature (Jung, 1954).

The trickster emerges when an individual overidentifies with their persona, disrupting habitual behaviours and thought patterns. Archetypes, often considered elements of the soul, operate autonomously to foster a balanced personality. In the case of the trickster, its role is to challenge restrictions and boundaries, making it an agent of change. However, the archetype is often seen as immature and primitive, especially when it appears within more developed individuals or groups.

The trickster archetype in group dynamics represents a disruptive yet essential force that challenges established norms, sparking not just change, but creativity and transformation. By introducing humor, unpredictability, and tension, the trickster unsettles habitual group behavior, forcing members to confront unexamined assumptions. This disruption can lead to conflict but often pushes the group to embrace new ideas and adapt to change. However, the trickster’s amoral nature and disregard for boundaries can also create chaos if unchecked, potentially undermining cohesion. Thus, the trickster embodies both the potential for creative growth and the risk of disorder within group settings.

 Loki as a Trickster:
In Norse mythology, Loki embodies the trickster archetype through his mischief, chaos, and unpredictability. Neither wholly good nor evil, Loki often disrupts the gods of Asgard, challenging norms and upending order. A notable example is his role in the death of Balder, where he deceives Hod into killing him with a mistletoe dart. Loki’s shape-shifting abilities also highlight his cunning, as he frequently transforms to aid or hinder the gods, reflecting the trickster’s role as both a disruptor and a catalyst for change. This duality is a key aspect of the trickster archetype, as seen in the stories of Loki and the coyote in Indigenous North American traditions (Lindow, 2002).

Coyote as a Trickster in Indigenous Cultures:
In many Indigenous North American traditions, the coyote is a trickster figure, symbolising both cleverness and foolishness. In Nez Perce stories, the coyote shapes the land and creates the sun and moon, while in Navajo tales, it is a creator and a source of chaos. Often, the coyote’s own trickery backfires, illustrating the dual nature of the trickster—both creator and destroyer, wise and foolish (Erdoes & Ortiz, 1984).

References: 

• Erdoes, R., & Ortiz, A. (1984). American Indian Myths and Legends. Pantheon Books.
• Jung, C. G. (1954). The Archetypes and the Collective Unconscious. Princeton University Press.
• Lindow, J. (2002). Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs. Oxford University Press.

An individual's excess focus on materialism might originate from cultural and societal conditioning. However, recent research has revealed other factors influencing an individual's excessive focus on materialism. Mainly, materialism has been labelled as a consequence of capitalism, attachment to prestige, and cultural conditioning (Kasser & Ryan, 1996). Recent studies reveal that some groups of people are more predisposed to become materialistic than their peers (Deckop et al., 2010). Researchers primarily applied John Bowlby’s attachment theory during their studies, concluding that a specific form of attachment style might lead to an excessive focus on materialism. Specifically, the attachment style most correlated with developing materialistic values is anxious attachment, meaning individuals are perceived as anxiously attached (Mikulincer & Shaver, 2005).


Research reveals that anxiously attached individuals tend to adopt or develop certain mechanisms aimed at substituting relationships with valuable objects for meaningful interactions with other people (Joireman et al., 2012). In other words, the absence of meaningful interactions is dealt with by adopting materialistic values, which is an attempt to fulfil unmet social needs. Furthermore, anxiously attached individuals' focus on materialistic values could be related to avoiding further social rejection (Keefer et al., 2012). On the other hand, an anxiously attached individual's over-emphasis on materialistic values might be a consequence of unpredictable or inconsistent caregiving, mostly experienced during childhood and adolescence. This leads to developing behavioural patterns to seek reassurance and validation from external figures (Mikulincer & Shaver, 2007). Thus, an anxiously attached adult might repeatedly seek security and approval, causing heightened sensitivity to rejection (Kasser et al., 2004).


The Shadow and Fool archetypes offer distinct but complementary perspectives on materialism. The Shadow, representing the darker, unconscious aspects of the psyche, drives materialism through greed, envy, and obsession. It embodies the insatiable desire for more, driven by deep-seated insecurities and unacknowledged fears. This archetype's influence leads to the compulsive accumulation of possessions as a way to fill internal voids and gain a false sense of security and worth (Jung, 1951). On the other hand, the Fool archetype, characterised by naivety, spontaneity, and a carefree attitude, can also explain materialism. The Fool's impulsive and whimsical nature might lead to frivolous spending and the pursuit of material goods without consideration for long-term consequences. This archetype illustrates how a lack of foresight and maturity can result in a materialistic lifestyle driven by immediate gratification and a playful disregard for the deeper significance of possessions (Pearson, 1991).


One must embark on a journey of self-awareness and balance to address materialism by integrating the Shadow and Fool archetypes. Acknowledging the Shadow involves confronting and understanding the unconscious fears and insecurities that drive the compulsive need for material accumulation. This process requires deep introspection and perhaps therapeutic work to bring these hidden aspects to light, transforming them into conscious, manageable motivations (Jung, 1968). Simultaneously, integrating the Fool involves embracing its positive qualities of spontaneity and joy while cultivating discernment and responsibility. This can be achieved by fostering a sense of playfulness and appreciation for life's simple pleasures without falling into reckless spending or impulsive behaviour. By balancing the deep, often hidden drives of the Shadow with the light-hearted, carefree spirit of the Fool, individuals can develop a more mindful, balanced approach to material possessions, focusing on what truly enriches their lives rather than what merely fills a void (Pearson, 1991).

References:

• Deckop, J. R., Jurkiewicz, C. L., & Giacalone, R. A. (2010). Effects of materialism on work-related personal well-being. Human Relations, 63(7), 1007-1030.
• Joireman, J., Kees, J., & Sprott, D. (2012). Concern with immediate consequences magnifies the impact of materialism on college students' social consciousness. Journal of Applied Social Psychology, 42(5), 1201-1233.
• Jung, C. G. (1951). Aion: Researches into the Phenomenology of the Self. Princeton University Press.
• Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press.
• Kasser, T., & Ryan, R. M. (1996). Further examining the American dream: Differential correlates of intrinsic and extrinsic goals. Personality and Social Psychology Bulletin, 22(3), 280-287.
• Kasser, T., Ryan, R. M., Zax, M., & Sameroff, A. J. (2004). The relations of maternal and social environments to late adolescents' materialistic and prosocial values. Developmental Psychology, 30(3), 364-374.
• Keefer, L. A., Landau, M. J., Rothschild, Z. K., & Sullivan, D. (2012). Attachment to objects as compensation for close others' perceived unreliability. Journal of Experimental Social Psychology, 48(4), 912-917.
• Mikulincer, M., & Shaver, P. R. (2005). Attachment theory and emotions in close relationships: Exploring the attachment-related dynamics of emotional reactions to relational events. Personal Relationships, 12(2), 149-168.
• Mikulincer, M., & Shaver, P. R. (2007). Attachment in Adulthood: Structure, Dynamics, and Change. The Guilford Press.
• Pearson, C. S. (1991). Awakening the Heroes Within: Twelve Archetypes to Help Us Find Ourselves and Transform Our World. HarperCollins.

Psychological complexes are intricate patterns of thoughts, feelings, and behaviours that revolve around a specific theme. According to  Jung (1960), these complexes are fundamental aspects of the unconscious mind, profoundly influencing an individual's perceptions, motivations, and relationships. Jung (1960) elaborates that complexes emerge from unresolved conflicts or traumas, forming distinct psychological structures when specific experiences or emotions are repressed or suppressed in the unconscious mind. One prevalent type of complex, as described by Alfred Adler, is the inferiority complex (Adler, 1927). This complex stems from feelings of inadequacy or inferiority, often from childhood experiences or comparisons with others. Individuals harbouring an inferiority complex may overcompensate by striving for superiority or success in various aspects of life.

Another significant complex is the Oedipus complex, famously conceptualised by Sigmund Freud. Freud (1925) suggested that during the phallic stage of psychosexual development, children unconsciously harbour desires for the opposite-sex parent while experiencing hostility towards the same-sex parent. Failure to resolve these conflicting feelings can lead to the persistence of unresolved Oedipal dynamics into adulthood, potentially influencing romantic relationships and self-perception. Similarly, Jung (1934) introduced the concept of the mother complex, characterised by intense emotions and attitudes towards the mother figure. Individuals with a mother complex may experience feelings of dependency, resentment, or idealisation towards their mothers, significantly impacting their relationships and self-image. The mother complex often originates from early interactions with the mother and can persist throughout life if left unaddressed.

Psychological complexes develop due to various factors, including early childhood experiences, socialisation, and cultural norms. Additionally, traumatic events or unresolved conflicts contribute to their formation as emotions and memories associated with these experiences are repressed into the unconscious mind. Awareness of these complexes is crucial for individuals to rework them. Individuals can uncover the underlying beliefs and emotions driving their behaviour through self-reflection, therapy, and introspection. By bringing these unconscious processes into conscious awareness, individuals can challenge and reframe their thoughts and behaviours, leading to personal growth and healing (Jung, 1953).

In summary, psychological complexes represent intricate patterns of thoughts, feelings, and behaviours deeply rooted in the unconscious mind. These complexes, such as the inferiority complex, Oedipus complex, and mother complex, are shaped by early experiences and unresolved conflicts. However, individuals can identify and rework these complexes with self-awareness and therapeutic intervention, fostering emotional well-being and personal development.
​

References:
Adler, A. (1927). Understanding Human Nature. Greenberg.
Freud, S. (1925). Some Psychical Consequences of the Anatomical Distinction between the Sexes. Standard Edition, 19, 241-258.
Jung, C. G. (1934). The Psychology of the Transference. Princeton University Press.
Jung, C. G. (1953). Two Essays on Analytical Psychology. Routledge & Kegan Paul.
Jung, C. G. (1960). The Structure and Dynamics of the Psyche. Routledge

The adage "be the bigger person" is a familiar phrase heard during one's upbringing and adulthood, suggesting that when faced with others' wrongdoings, the onus of forgiveness should fall upon the more mature or experienced individual. The underlying rationale behind this counsel is often the anticipation that the wrongdoer will neither assume responsibility nor extend an apology, thus making it suitable for the offended party to bear the responsibility of forgiveness. While this counsel is widely perceived as virtuous and generous, it necessitates an examination of its implications, mainly concerning personal boundaries, emotional well-being, and relationship dynamics. The complexity of forgiveness lies in its intricate interplay between the moral imperative to grant clemency and the challenge of reconciling the desire for justice and accountability with the innate human capacity for empathy and compassion. It encapsulates the multifaceted nature of human relationships and the delicate balance required to navigate the intricate terrain of reconciliation.


The Psychological Impact of "Being the Bigger Person"
The conditioning to consistently "be the bigger person" can have profound psychological implications. The advice to forgive and forget without expecting accountability can erode one's ability to establish and maintain healthy boundaries. According to psychologists such as Nina W. Brown (2007), personal boundaries are crucial for preserving one's sense of self and well-being. When constantly urged to forgive without apologies, individuals may feel invisible and question the validity of their thoughts and emotions. The belief that their feelings are not necessary or relevant can lead to a sense of disempowerment and reduced self-esteem (Burkard & Knox, 2004).



The Mother Archetype
One of Carl Jung's archetypes that can be closely related to the theme of "being the bigger person" is the Caregiver or Mother figure archetype. The Mother archetype embodies a nurturing and compassionate persona, often associated with the maternal instinct. Individuals embodying this archetype tend to prioritise the well-being and emotional needs of others, sometimes at the expense of their own. They take on the role of forgiving and accommodating, aligning with their desire to provide comfort and support. However, if overemphasised, the Mother archetype can reinforce the notion of always forgiving without expecting accountability, which may contribute to the challenges discussed earlier, such as suppressed emotions, boundary erosion, and a potential cycle of transgressions. Recognising and balancing this archetype with other aspects of one's personality is essential for maintaining healthy relationships and personal well-being.


The Burden of Suppressed Emotions
Implicit in the directive to "be the bigger person" is the expectation that, even when rightfully aggrieved, one should suppress their own emotions to maintain harmony. This emotional suppression can be detrimental as it fosters an environment where an individual's emotional needs and boundaries are frequently overlooked. It compels individuals to accommodate the feelings and sensitivities of others at the cost of their emotional well-being. The psychological toll of this continuous emotional subjugation can manifest as stress, anxiety, and a heightened risk of burnout (Gross, 2002). Over time, this can lead to strained relationships and a diminished sense of self-worth (Thompson, 2019).


Testing Boundaries and the Unintended Consequences
"Being the bigger person" is often invoked when one party is aware of their innocence and hopes to reconcile with the wrongdoer. While this gesture may be perceived as a demonstration of maturity, it can also serve as an opportunity for others to test an individual's boundaries. When an individual consistently forgives without expecting accountability or change, they may inadvertently communicate that certain behaviours are tolerable, encouraging their repetition. This can lead to a cycle of transgressions and forgiveness that ultimately erodes trust and respect in the relationship (Waldron, 2016). The person repeatedly forgiving may become increasingly alienated, feeling their willingness to forgive is taken for granted.


The Power of Choice
Ultimately, the decision to "be the bigger person" remains a personal choice. While it can be empowering to stand up for oneself and assert boundaries, recognising that forgiveness does not necessitate an ongoing relationship with someone who has caused harm or distress is essential. The commendability of overlooking another person's poor behaviour is subjective, and it is crucial for individuals to acknowledge their right to determine the course of their relationships (Freedman, 2007). This perspective empowers individuals to make decisions that are aligned with their well-being and values.


Conclusion
The famous adage "Be the bigger person" underscores the societal expectation of forgiveness in the face of wrongdoings, especially when an apology is unlikely. While this advice may appear virtuous, it can have unintended consequences. Continuous forgiveness without accountability can undermine personal boundaries, lead to the suppression of one's emotions, and inadvertently encourage the violation of boundaries. In the pursuit of harmonious relationships, individuals should recognise their agency to choose whether to forgive or maintain relationships with those who have caused harm. Being the bigger person is a choice, and its commendability varies depending on the context and the individual's well-being.



Reference list 


Brown, N. W. (2007). Children of the Self-Absorbed: A Grown-Up's Guide to Getting over Narcissistic Parents. New Harbinger Publications.


Burkard, A. W., & Knox, S. (2004). Effects of Differentiation of Self on College Students' Relationship Boundaries. The American Journal of Family Therapy, 32(5), 373-388.


Freedman, S. R. (2007). The Morality of Forgiveness. Philosophy, 82(4), 499-527.


Gross, J. J. (2002). Emotion Regulation: Affective, Cognitive, and Social Consequences. Psychophysiology, 39(3), 281-291.


Shoemaker, L. (2019). Jungian Psychology and Its Significance in the Modern World. Routledge.


Thompson, R. A. (2019). Emotion Regulation: A Theme in Search of Definition. Monographs of the Society for Research in Child Development, 84(2), 73-90.


Waldron, M. A. (2016). The Concept of Forgiveness in Psychotherapy: Clinical Applications. Taylor & Francis.

Individuation is a term first introduced by psychoanalyst Carl Jung to describe the therapeutic process of finding one's true self in order to obtain inner peace and satisfaction. It is a process considered to be essential in uncovering an individual's unique potential, essence, and identity. It is an inner journey of exploration and discovery, a pilgrimage of the soul.
 
The significance of the process of individuation lies in how it enables the individual to embrace their true self and more fully understand the purpose in their life. Jung argued that individuation is reaching a place where an individual is known to themselves. This is attained through acknowledging and accepting one’s conscience as well as their unconscious desires and emotions. Therefore, with individuation, the process of understanding and resolving mental or emotional disorders such as depression, anxiety, and trauma is enabled.
 
The process of individuation also involves exploring the balanced equation of conscious and unconscious activities. It is about integrating the conscious and the unconscious to create a balanced individual. This also involves rational and irrational thinking and conscious and unconscious drive systems such as sexuality and aggression. Cultivation from these states requires refining the deep understanding of the person’s inner self, which is necessary for greater application into the external environment.
 
Individuation also relies heavily on the analysis of the interplay between both personal and collective aspects that make up one’s identity. Developing individuality and understanding the psychological influences of the environment allows the recognition of one’s true place in life and understanding their purpose on a deeper level. In addition, analytical practices aid in recognising unconscious individual predispositions as they interact with societal roles. This further allows a more informed and personalised approach to one’s existence in internal and external affairs.
 
Overall, the significance of the process of individuation is that it helps create an understanding of the individual’s position in life. By embracing the individual’s strengths, weaknesses, desires and conflicts, a sense of inner peace and satisfaction is achieved, and the individual’s true potential is realised. Rather, It is about fully understanding the personality, the self and unconscious beliefs so that the person can find the

​The relationship between post-traumatic growth and Jung's idea of individuation has been explored by many modern psychologists. Jung's individuation process involves personal growth and self-realisation, which involves becoming aware of one's identity, purpose and potential. Additionally, it involves integrating the conscious and unconscious parts of the self. The link between the two areas can be further elucidated by comparing Jung's and contemporary psychologists' views on post-traumatic growth.

Jung believed it was essential to explore the depths of the unconscious to achieve true self-knowledge. He argued that the deepest layers of the psyche, what he called the "shadow," held important secrets about ourselves. To achieve individuation, Jung proposed that we must make a conscious effort to embrace the shadow and allow its lessons to be integrated with the conscious part of the self. This is a process of turning the unknown into the known. 

The concept of post-traumatic growth appears to validate this notion. Research has shown that individuals who have experienced a traumatic event, such as the death of a loved one or a natural disaster, often build a new perspective on life, a greater appreciation of relationships and a higher purpose in life. Furthermore, these individuals often experience shifts in core values and an adjustment in how they view the world. In many ways, this sounds reminiscent of Jung’s idea of self-realisation.

A growing body of research on post-traumatic growth backs up this comparison. For instance, studies have shown that individuals who experience post-traumatic growth often assess their values and strengths more optimistically. This is a kind of self-discovery in which a person finds the strength to overcome adversity and utilise it for his benefit. This mirrors the pivotal Jungian view that embracing the darkness of the shadow will lead to growth and a better understanding of the self. Moreover, it has been suggested that such self-discovery can lead to increased empathy and benevolence in both the individual and society.

From my perspective, it is clear that post-traumatic growth is closely related to Jung's individuation process.

Most people are unconscious of the inner child and how it affects their lives. The inner child is the part of us that is wounded and needs healing. It is the part of us that feels voiceless, powerless, and alone. When we have unresolved issues from childhood, they can lead to unhealthy patterns in our adult lives. Fortunately, there is a way to heal the wounds of the past and that is through inner child work.
 
Inner child work can be done in many ways, but the most important thing is to be gentle with yourself. This type of work can emotionally trigger memories that you may have forgotten. It is important to go at your own pace and not to force anything. The goal is to gradually begin to heal the wounds of the past so that you can live a more fulfilling life in the present. One way to start inner child work is to journal about your childhood. To elaborate, write about the difficult and positive periods of your life, which entails relationships with your parents and siblings, fears, and aspirations. This is a way to begin to connect with your inner child and to start to understand and identify its needs.
 
Another way to do inner child work is to imagine yourself as a child. Visualise yourself in different situations and imagine what you would say or do. This is a way to start to give voice to your inner child. Nevertheless, inner child work can be difficult but beneficial, especially, when you are able to heal the wounds of your past. Lastly, internal work will lead to living a more authentic, joyful, and peaceful life.
 
How can I do inner child work?
 
There are many ways to go about doing inner child work. Some people prefer to journal, others to use visualisation, and still, others to use various forms of art. Ultimately, the best way to do inner child work is what feels right for you.
 
If you're not sure where to start, here are a few ideas:

1. Spend time alone reconnecting with your inner child. This can be done through journaling, meditating, or simply spending time in nature.


2. Reach out to a therapist, counsellor,  or coach who can help you to explore your inner child (Me 😊).


3. Read books or articles on the topic of inner child work.


4. Join a support group or online community dedicated to the topic.


5. What are the benefits of doing inner child work?

 
The benefits of doing inner child work are many. Some of the most common benefits include:

• Improved self-esteem and confidence

 

• Greater sense of self-awareness

 

• More fulfilling, authentic, and peaceful life

In Analytical Psychology, emphasis on contrasting elements is often made because they argue that opposing elements are the fundamental structures of our psyche. Additionally, Jung himself emphasised that life often is born due to the existence of opposites. Besides, contrasting elements are required to develop conflict and tension for energy production to generate dynamism and momentum. The individuation process depends on the tension developed by contrasting and complementary relationships; these elements often emerge to contribute to integration and greater psychic balance. To elaborate, the integration process is mainly meant to combat one-sidedness or dominant unhealthy psychological attitudes. Hence, the psyche can move from disequilibrium to equilibrium through compensation and a balance of contrasts.  
 
The main reason for mentioning opposing elements or contrasts is to develop a greater level of appreciation. To elaborate, when our lives are continuously filled with success, achievements, love or positives, we often take things for granted. Last of all, becoming conscious of these factors might lead to a more comprehensive understanding of one’s circumstances and the lessons demanding to be learned to avoid repeating the same patterns. 

 
There are two different types of psycho-physiological states that often influence our ability to sustain change or improve our learning processes. Additionally, these psycho-physiological states are often referred to as PEA (Positive emotional attractor) and NEA (Negative emotional attractor). The two emotional attractors influence our thought patterns, feelings, and behaviours. Besides, these two psycho-physiological states comprise different psychological, emotional, neurological, and physiological traits. The positive emotional attractor activates the parasympathetic nervous system and beneficial cognitive and physiological responses, cultivating and improving optimism, motivation, resilience, thinking, creativity, adaptive behaviour, and effort. On the other hand, the negative emotional attractor activates the sympathetic nervous system, evokes fear and anxiety, and further fuels negative thought patterns, leading to pessimism, catastrophising, and cognitive distortion. Hence, our capacity to learn or sustain change significantly decreases when our sympathetic nervous system is activated, making us less physically capable of developing, learning, or improving our behaviour for more benefit.
 
As mentioned in the previous paragraph, the positive emotional attractor activates the parasympathetic nervous system and leads to a physiological response that invokes relaxation and receptivity. As a result of entering the parasympathetic nervous system, new neural pathways develop in the brain and contribute to enhancing learning and sustaining behavioural change. On the other hand, there must be a balance between the negative and positive emotional attractors because both are required for growth and self-development. However, a balance between the amount of time used in each state is needed to promote growth, and the context is equally vital for the effectiveness. The positive emotional attractor can often help an individual become receptive to seeking out possibilities and feel excited to change an aspect of their life, influencing how consistent they can be with the new habit or change.   
 
The most significant aspect of change is staying consistent with the new habit or behaviour. Additionally, the majority often struggle with consistency more than any other aspect of changing their behaviour or habits. Hence, the question becomes how an individual might maintain a level of consistent action or behaviour, which is connected to the balance between being in the positive and negative emotional attractor. To sustain a change or develop a more lucrative learning process, it is recommended that individual experiences the positive emotional attractor approximately two to five times more frequently than the negative emotional attractor. As a result of the positive experience, the parasympathetic nervous system is activated, and new neural pathways are easier to develop to sustain behavioural changes.  
 

1. Ideal Self

• Attempt to envision an ideal future that is not limited by your current circumstances or career. Additionally, reflect upon core values, identity, and beliefs, and even attempt to articulate or discover your purpose. On the other hand, becoming aware of societal and cultural influences might help develop a more genuine vision for the future. 
  

2. Dreams, not just goals

• An individual’s vision of a possible future is often connected to their values, passions, purpose, vocation, and core identity. Besides, their vision often reveals desired actions and behaviours required to achieve their vision. Last, of all, the vision of the ideal future often creates a space for introspection.

 
3. Experience PEA deliberately and more frequently

• What are the benefits of behavioural changes, and could you attempt to focus on them more frequently than the ramifications of harmful or unhealthy habits or behaviours?