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contentment within the mother. Religion transformed it into a higher, more spiritual yearning. Here were mental mechanisms, characteristic of all mankind, pointing to a racial unconscious mind, as Freud's discoveries did to an individual unconscious.
If part of the unconscious drives of the individual patient were directed towards the mother (in the Oedipus situation), this was because all men, from time immemorial, felt the same urge. The energy derived from this instinct, Jung said, went deeper than sex; it was the creative energy, the elan vital, the force of life itself which was being observed in unconscious mechanisms. Hence Jung's Analytical Psychology's emphasis on racial memory.
Jung, in looking at the dream fragments brought up by patients in the analysis, recognized the symbolizations to be deeper than simply those of the early childhood life of the patient. They partook of the character of racial figures. Analysis of dreams, Jung found, showed that behind the unconscious of the individual there were several universal figures, archaic types he called them, representing the collective fears and aspirations of primitive man. He concluded that behind the individual fears of the patient lay a composite, fear-inspiring figure, the archetype of the i wise old man ' of the primitive period. This figure resembled the racial and tribal bogies. The image of the stern father in a patient's life becomes one with the universal archetype of the primitive past.
The explanation of night terrors in children to Jung lies in a revival of ancient racial fears. To Freud it connotes the anxiety arising from the revival of the child's fear of its father, projecting in some terrorizing dream-figure such as an animal. Jung says we all fear the father because he is an archetype and belongs in the