ences, so he considered another level of the psyche, the collective unconscious. While it may appear that the individual mind is unique, it has much in common with other minds. Here is another area where Jung differs greatly from Freud, for he discerns a common substratum of the mind which he calls the collective unconscious. The individual is thus a member of a community and an individual and is at the same time a repository of collective attributes, such as the instincts. The individual may see these unlearned activities as his or her private property, and through them the individual can deal competently with certain environmental situations. However, the instincts are part of the constitution of everyone even though their manifestation may seem unique and essential for life. They cannot be classified as personal acquisitions. The collective unconscious works through archetypes, the original pattern, or the prototype, or the inborn manner of comprehension comparable to the instincts which are inborn manners of acting (Hall and Nordby, 1973, 39-41).
Archetypes have a role in dreams and are seen by Jung as representing certain mythological motifs or mythologems designated by Jung as archetypes. Among the archetypes identified by Jung are those of birth, rebirth, death, power, magic, the hero, the child, the trickster, God, the demon, the wise old man, the earth mother, the giant, many natural objects (trees, the sun, the moon, wind rivers, fire, and animals), and man-made objects such as rings and weapons. The archetypes given the greatest importance by Jung in terms of their power tom shape personality are the persona, the anima and animus, the shadow, and the self (Hall and Nordby 41-42).
Jung believed that dreams aimed to communicate rather than to disguise, and Jung's analytical psychology saw dreams as always related to the primordial images of the collective unconscio
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