The Archetypal Integration & Individuation Assessment™ (AIIA) introduces a structured method to determine the participant’s current phase in the individuation process—a central concept in analytical psychology. Drawing on Jungian theory and symbolic developmental psychology, the AIIA algorithmically maps users to one of nine Individuation Phases. This mapping is based not on static typologies but on the dynamic interplay of three calculated indexes: the Archetypal Integration Index (AII), the Growth Activation Index (GAI), and the Archetypal Balance Quotient (ABQ). This article provides a grounded explanation of these indices and how they contribute to symbolic phase placement within the AIIA framework.

Unlike the five core archetypal dimensions of the Archetypal Integration & Individuation Assessment (AIIA)—Shadow, Anima/Animus, Persona, Inner Sage, and Self—the Growth Edge is not an archetype in the Jungian sense. Instead, it functions as a transitional marker, highlighting a person’s psychological readiness for transformation. Where archetypes describe enduring psychic structures, the Growth Edge represents a liminal condition—a psycho-developmental threshold between a previously integrated identity and an emerging level of psychological complexity.

Among the core constructs in Jungian psychology, the Self archetype stands as the most encompassing and integrative. Unlike the ego, which mediates conscious experience, the Self represents the totality of the psyche—conscious and unconscious, personal and transpersonal. It is both origin and goal: the psychic nucleus that orchestrates development and the archetypal image of wholeness that draws the personality forward (Jung, 1959).

Within the symbolic system of Jungian psychology, the Inner Sage archetype signifies a deep, transpersonal center of wisdom, clarity, and discernment. Unlike more socially reactive or emotionally charged archetypes, the Sage emerges when ego-identification loosens and the Self’s observational consciousness becomes accessible. Carl Gustav Jung (1959) associated this dimension with the “mana personality”—a psychological constellation representing spiritual maturity, integration, and guidance. The Sage is less a learned role than a psychic mode of perception that sees symbolically and responds rather than reacts.

In analytical psychology, the persona archetype represents one of the earliest and most socially visible structures of the psyche. Coined by Carl Gustav Jung and derived from the Latin word for mask, the persona refers to the roles, behaviors, and public identities we adopt to function within society (Jung, 1953). These masks allow individuals to navigate social hierarchies, meet expectations, and participate in group life. However, the persona’s adaptive utility becomes problematic when over-identified with—masking the authentic self and stunting psychological development (Jung, 1959).

In Jungian analytical psychology, the anima and animus are archetypes representing the inner feminine in men and the inner masculine in women. Together, they form the symbolic polarity of the psyche and serve as vital bridges between the ego and the unconscious (Jung, 1959). While these terms are often interpreted through a gendered lens, they actually reflect a broader psychological reality—the necessity of balancing opposites within the psyche. In contemporary terms, the anima/animus dimension can be understood as the inner polarity between receptivity and assertion, feeling and thinking, relatedness and autonomy (Hillman, 1985; Stein, 1998).

Among the key constructs of Analytical Psychology, the shadow archetype stands as one of the most psychologically significant and transformational. Carl Gustav Jung (1953/1969) first articulated the shadow as the unconscious complement to the conscious personality—comprising emotions, traits, instincts, and behaviors that the ego refuses to acknowledge. Often misunderstood as exclusively negative, the shadow is psychologically neutral; it houses not only disowned fears and aggression but also unexpressed creativity, sensuality, and inner power (Jacobi, 1973; Johnson, 1991).