گفتگو در ضمیر ناخودآگاه جمعی توسط مصرف کنندگان، نام های تجاری (برند)، و دیگر موارد مرتبط

Jung's (2009) paintings of his dreams to enable conscious interpretation of his conversations within the collective unconscious informs a call for creating visual narrative art to inform meanings of personal and collective unconscious relating to stories consumers tell about buying and using brands. This study describes 13 conversations relevant to the study of conscious and the collective unconscious for consumer–brand relationships/communications. The 13 conversations' paradigm is useful for complementing the dominant logic by scholars of asking questions and relying on consumer conscious interpretations in their responses. The article advocates the use of multiple methods for both collecting and interpreting consumer–brand relationships, and illustrates the usage of storyboard-art of consumer–brand relationships in natural contexts. Brand strategy implications focus on the value of identifying how brands enable consumers to enact primal forces (archetypes).

Much of The Red Book (aka, Liber Novus, Jung, 2009) appears in various drafts between 1913 and 1995. In the book Jung presents a prototype of the individuation process which he held to be the universal form of individual psychological development. Much of the book focuses on Jung's reports of conversations that he accomplishes with the collective unconscious via surfacing his own unconscious thoughts and feelings via paintings. The collective unconscious includes the inherited collective psyche of primal forces that drive behavior unconsciously. The collective unconscious surfaces consciously in the fantasies and myths within cultures. Primal forces or archetypes in the collective unconscious express themselves as fantasy figures—frequently as protagonists in stories. Table 1 includes the story gists and brand storylines for twelve archetypes. Jung proposes that archetypes stem from the layer of the psyche that is inherited and not simply idiosyncratic or arbitrary. He differentiates two layers of the unconscious. The first, the personal unconscious, consists in elements and stories acquired during one's lifetime, together with elements that could equally well be conscious. The second is the impersonal unconscious or collective psyche. Jung notes that differentiating between the personal and collective psyche is difficult. Woodside et al., 2008 and Wertime, 2002 provides a full discussion of archetypal themes and brand storylines.

Using Pollee's story as a representative of the paradigm, Fig. 4 serves visually to conclude the theory of conversations with the collective unconscious. Stages 1 and 2 in Fig. 4 illustrate the conversations both the consumer and brand have with the same primal force in the collective unconscious. In some instances mismatches can occur with the ABC lower triangle in Fig. 3 being unbalanced; Woodside and Chebat (2001) provide examples of such imbalances.Note that the majority of the conversations in the ABC triangle appear below the line-of-consciousness in Fig. 4. This view reflects the findings that most consumer thoughts and feelings occur unconsciously and that consumers do not perceive the impact of the archetypal collective unconscious on their brand purchase and use behaviors. Consumers are able to, and do, describe the observable scenes in part D of Fig. 1. They are likely to deny in initial discussions the relations between parts A and D but acquiesce to the possible influence of their conversations with the collective unconscious after talking about the symbols linking parts B, C, and D. Thus, presentations of VNA via storyboards of consumers' verbal stories to the authors of the stories can serve to effectively increase the value of subjective personal introspection (SPI) (cf. Woodside, 2004 and Woodside, 2006) and transform SPIs to confirmatory personal introspections (CPIs, see Woodside, 2004 and Woodside, 2006). However, consumers are likely to provide valuable confirming and disconfirming details to SPI with the additional use of CPI via presentations of VNA or their own creation and explanation of VNAs (see Woodside, 2008 and Zaltman and Zaltman, 2008)—even though the archetypal symbolism in their VNAs would likely go unnoticed by them without training in Jung's theory of the collective unconscious.