S. O. Raevsky,
L. A. Khegai,
Introduction
The myths that have developed in the general consciousness about psychoanalysis and Jung's analytical psychology can themselves be the subject of special analysis. Thus, there is a myth about the scientific nature of psychoanalysis and the mysticism of Jungian psychology. Indeed, Freud consciously focused his works on the scientific and medical paradigm, and Jung throughout his life was interested in phenomena lying in the shadow of scientific rationality. However, by basing his theory on the myth of Oedipus, Freud predetermined the development of psychoanalysis and psychology in general as a humanitarian science, not a natural one. Therefore, Jung, with his constant interest in the mythological, can be seen as a continuator of the basic ideas of Freud, who expressed the cultural evolution of Western consciousness. The mutual rejection of psychoanalytic schools, on the one hand, contributed to the development of research in certain directions, such as the archetypal studies of Jung and the post-Jungians, the psycholinguistic studies of Lacan and the poststructuralists, studies of early development in the object relations school; on the other hand, this prevented the exchange between these schools and the introduction of the results of their work into the practice of psychoanalysis. When building psychotherapeutic activities and scientific research, we are faced with a dilemma: to draw ideas, metaphors and phenomenological generalizations from this inseparable post-psychoanalytic space or to defend our own confessional identity.
Our own position is to accept the ideas of the broad field of modern psychoanalytic practice. The modern educated psychoanalyst of any school differs much more in the style of his work and the body of shared ideas from the founder of that school than from his colleague from another school. However, it is very important for a practicing psychologist or psychotherapist to learn more about the methods of analytical psychology, including them in the context of their own work. Therefore, in this section we will try to highlight the practical aspects of Jungian analysis, touching on theoretical issues only as necessary. It should be noted that Jung himself objected to the transformation of treatment into a purely technical or scientific procedure, arguing that practical medicine is and has always been an art; this also applies to analysis. Therefore, we cannot talk about the methods of analytical psychology in the strict sense. Jung insisted on the need to leave all theories at the threshold of the consulting room and work with each new client spontaneously, without any attitudes or plans. However, this did not mean that analysts lacked theoretical training; on the contrary, Jung advised acquiring as much knowledge as possible and continuously working on oneself. The Jungian therapist's "emptiness" refers rather to his moral duty to the client. If we are able to see in each client the beauty, strength and greatness of his individuality and understand that we are called upon to help him in self-realization, then all the time we need to be careful that these internal potentials of the client are at the center of the process, and not our egoistic needs or our own theories that you sometimes want to find confirmation of. The only theory for the analyst is his sincere, sacrificial love coming from the heart - agape in the biblical sense - and active, effective compassion for people. And his only instrument is his entire personality, because any therapy is carried out not by methods, but by the entire personality of the therapist. This is always a meeting of two inexhaustible and completely unknowable immortal human souls, two vast universes. Recognizing this fact does not mean engaging in primitive mystifications, but, on the contrary, being more aware of the reality of what is happening and being more honest with yourself and with life in general. Jung believed that the psychotherapist must decide in each case whether he wants to take a risky path, armed with advice and help. He should not have any fixed concepts of what is right, and he should not pretend to know the truth. If something which seems to the therapist to be wrong turns out to be something more effective than the truth, then he must first follow the error, for in it is the strength and life that he loses by sticking to what seems to him to be true. Although in an absolute sense the best theory is to have no theories, and the best method is to have no methods, this attitude should not be used defensively to justify one's own lack of professionalism. And it is not a reason for naive and “wild”, in Freud’s words, analysis or work “blindly”.
If, following Jung, we see the psyche itself, the soul itself, in the unconscious, then an excessive emphasis on consciousness and rationality in therapy implies devaluation of oneself and non-acceptance of life as such in general. Therefore, the true sincerity, authenticity and spontaneity of the Jungian therapist can only be born from connection with the depths of one’s own being, from contact with its invisible center - the Self, which directs the entire healing process and is the true protagonist of what is happening.
Jungian analysis
Analysis has been and remains the main method of practice of analytical psychology. It is clear that the initial methodological model for Jungian analysis was the psychoanalysis of Z. Freud. However, in analytical psychology this method received a slightly different theoretical justification and practical expression. Taken together, all these differences go far beyond a simple shift in emphasis, so that one can speak of Jungian analysis as a completely different type of work.
It is obvious that most people who seek psychological help seek analysis primarily for relief from their suffering. If people prefer analysis to other methods of psychotherapy, then, as a rule, they are already familiar at least in general terms with the ideas of Freud or Jung. They must understand that if they cannot cope with their problems through volitional conscious efforts, then there are deep unconscious factors that prevent this. Usually they also realize that if their problem has existed for several years and has a long history of formation, then it is not so easy to solve it in a few sessions and requires long, painstaking work with an experienced specialist. It can be assumed that a typical “analytical client” has a long-term relationship in mind from the very beginning. He has enough self-respect and independence not to rely on a miracle or magical power from the outside, but to believe that with the help of an analyst he will be able to gradually understand his problems and sooner or later change his life.
Very often, the clients of Jungian analysts are people who have had unsuccessful experiences in psychotherapy. Such people already know how to relate to themselves psychologically, speak psychological language and are capable of reflection. Many people are attracted to analysis by the opportunity to express themselves freely. Unlike short-term therapy, the client undergoing analysis does not need to follow the therapist's directive instructions and adopt, directly or indirectly, his belief system. The element of violence, coercion and pain, so characteristic of any of our fantasies about seeking medical help, is significantly less here. The analysis begins as an ordinary human relationship and is more like a warm, friendly conversation. In essence, the client does not need to specially “adapt” to the analyst; to a large extent, he himself conducts the process. An analyst is not the person who will teach you how to live, save you, or cure you. First of all, this is a close friend with whom the client has a personal relationship, in whose participation, attention and kindness he is absolutely sure. The client knows: “The analyst is always there, he thinks about me, tries to help me, he is always on my side.” At the same time, the terms of the agreement with the analyst allow the client in this relationship not to depend on him in a way that could cause any harm or cause inconvenience.
Power and initiative are in the hands of the client. In this way, analysis becomes an experience of non-traumatic and healing intimate relationships. It can be assumed that analytical therapy is sought by people who experience a lack of such relationships in their lives. Analysis is conscious and voluntary involvement in symbolic play. Its task is to create a new intersubjective space - a kind of virtual reality - as a result of the mixing of subjectivities of the participants. It arises on the border between “I” and “you”, external and internal, and serves as an arena for experimentation in synthesizing consciousness and the unconscious, imaginary and real, and all imaginable polarities. Essentially, this space is a space for creative life. Any creativity is based on the ability to temporarily part with the rational, rational, structured elements of oneself, to allow chaos, confusion and confusion, so that after some time a new order arises and takes shape. Analysis helps you live creatively not only in relation to a specific hobby, but also in relation to any of your experiences, especially in relation to human relationships. Ultimately, creativity and freedom determine the measure of our happiness in life.
Therefore, in analysis, the client delegates to the analyst those parts of his personality that are responsible for comparison, evaluation, control, organization. But he must do this temporarily, without losing, without losing these most important functions, so that, if necessary, he can take them back. To do this, he needs to be quite clearly aware of the boundaries and understand the conventions of the whole situation as a whole. For example, a client may treat an analyst as a good specialist in psychology, perhaps as the very person who is the only one he needs, realizing at the same time that he is not God or a guru, but a simple person, just like everyone else, with its own shortcomings and problems. But he comes to his sessions as a specialist, and not as a random person from the street. Only then will the analysis work.
Thus, the success of the analysis is determined by the extent to which the patient knows how to be a patient. Only then will he allow the analyst to be an analyst. This is the most important condition of analysis. The analyst uses rules and sets boundaries to create the most favorable situation for treatment. But the final word still belongs to the client himself, to his goodwill and desire to cooperate. Therefore, it is obvious that analysis as a method of psychotherapy is not intended for everyone. A certain willingness on the part of the patient and preservation of the functions of his Ego are required. It may be added that a suitable configuration of the unconscious is also necessary, since the analyst and the client must fit each other like a key to a lock. The task of analytical psychology is to reveal the creative potential of any experience, to help the client assimilate it in a useful way, to individuate it. To do this, you need to be able to reflect in a different way, more similar to the ancient practices of meditation - in-depth contemplation and reflection, leaving the object of study as it is, allowing it to play with all its facets, all shades of meaning. Of course, for a modern person this is not very easy to do. We are accustomed to a consumerist attitude towards everything, including our inner world. We want to quickly extract some simple utilitarian meaning: “Yeah, this is my Oedipus complex, now everything is clear!” But it is precisely this separation from one’s own inner life, ignoring the inner world that, from Jung’s point of view, is the cause of the disharmony of modern man, his neuroses and many other problems. That reflection, which is really needed like bread, should return a person to the home of his soul, give a feeling of contact with the inner sacred universe of mental life. This is precisely the practice that Jungian analysis is. On the one hand, it is a continuation of many ancient meditative practices that have maintained mental balance for centuries, and on the other hand, it is simple in form and accessible to modern people, prone to reflection, analysis and use of concepts.
If we return to simpler examples, let's imagine that a person experiencing difficulties in family life comes to see a psychologist. Obviously, the point is not to make a decision to “settle up” or “divorce.” He seeks a different psychological perspective in his life and hopes to change. His determination, consciously or unconsciously, is associated with a reluctance to take his problems literally and, at least, with a potential willingness to think symbolically. Starting from his problem, he, with the help of an analyst, enters a new metaphorical space, enters into a game of meanings, in the process of which something new and significant for him personally is born. Thus, analysis transforms the lower into the higher, the material into the spiritual, the collective into the individual, the unconscious into the conscious. Of course, to be ready for analysis you need a certain level of cultural development and intelligence, but even more important is this ability to perceive events symbolically, “as if.” However, it is a mistake to consider analysis as a purely intellectual procedure like philosophical discussions. The object of transformation in analysis is our mental life - emotions, feelings and affects. Perhaps when starting an analysis, many clients are looking for stability and certainty in their lives. But this temptation is never justified. In fact, they will encounter a whole ocean of experiences, saturated with waves of joy and pain, happiness and suffering. Psychic reality is an illusory reality; there is nothing concrete, dense, given once and for all in it. At the practical level, the main characteristic features of analysis are the framework, the relationship of transference and countertransference, and the technique of analytical interpretation itself. It is these three elements, necessary for the real healing of unconscious conflicts, that distinguish analysis from any short-term therapy.
Analytical Ritual
The introduction of formalized rules for external elements of analysis regarding the reception environment, frequency of meetings, and payment is associated not only with rational reasons. The analytical reception room should become for the client the place where a meeting with the depths of his own soul and mental transformation will take place. Jung compared the space of analysis to the temenos - the place in ancient temples where the meeting with the gods took place. The meeting with the sacred, the numinous, the immortal, with the mystery of life requires a closed, protected and specially organized space. The analytical space must be quite special in order to constellate the energy of the unconscious. Another metaphor for it, used by Jung, was a hermetically sealed vessel, necessary in alchemy for the transformation of substances. Of course, in principle, nothing can happen in analysis that would not happen naturally in life. The processes of healing and spiritual development occur in a person by themselves and without any psychotherapy. It would be very arrogant to attribute the entire credit for healing clients to the therapist, ignoring their own role, as well as the role of nature, fate or God. But analysis can be likened to a time machine; it concentrates the energy of the participants and sharply speeds up events, intensifies life. Analysis is a stimulant and catalyst of mental life. There is hope that in a certain sense, thanks to him, we will have time to live in this life what we must live. Therefore, analysis works in the service of nature and fate, although in form the introduction of consciousness into the unconscious is a process that, at first glance, contradicts the forces of nature. Nature is blind and programs individuals for automatic and mechanical scenarios, but human nature itself strives for expansion of consciousness, for individuation. This basic conflict, which Jung designated as the irreconcilable conflict between instinct and spirit, is the main object of Jungian analysis.
Since ancient times, religious ceremonies, and indeed any rituals preceding hunting or farming, were created in such a way as not only to mobilize internal energy, but also to protect the participant during contact with powerful psychic forces. Direct experience of these forces can be devastating. When Zeus, at the insistence of Semele, appeared to her in his true form, she died of shock. Therefore, some cunning is required, a trick similar to the trick of the Arab boy who managed to push the genie back into the bottle. You can also remember that it was no coincidence that the Lord called to Moses from a burning bush, and Perseus, in order to defeat the Gorgon Medusa, had to look at her through his mirror shield. In scientific terms, we can say that the framework of analysis should set the distance between the ego and the unconscious. Otherwise, a weak, unprepared Ego, opening up to the forces of archaic nature and primary archetypal experience, may not be able to withstand and collapse, and may find itself flooded by the unconscious. It is to protect the client from such danger, and not simply because of the legacy of medical tradition or because of the “reality principle,” that clear rules are introduced into the analysis. It is necessary to understand that recommendations such as contacting the analyst on a “private” basis, not meeting with him during free time from sessions, and even striving not to physically touch clients are introduced not at all out of the desire of analysts to “dissociate themselves,” but for the sake of the healing process itself. The dialectical process is only possible when distance is created between the parties. There is no distance between two objects occupying the same place. Current occurs only when the poles of the circuit are at a distance from each other. The physical distance between client and analyst is a symbolic expression of psychic distance. Gods can come to this formed space of temenos (see above), and deep mental processes can take place in it. At first glance, the neutrality of the analyst and all these rules seem somewhat artificial. But such artificiality and skill are dictated by the strength of those affects that actually have to be dealt with in analysis. In the alchemical laboratory, for the process to be successful, the so-called “mystical sister” had to be present. The master liked her, inspired and seduced him. But the alchemist should never have touched it. Only by observing this taboo would nature, symbolized by chemicals, reveal the light hidden in it and could the birth of true gold, the transformation of the material into the spiritual, take place. Jung said that “only that which is divided can then be united in the right way.”
For an analytical ritual, it is important that it is not so much set “from the outside” by the analyst, but rather that it is invented by the client himself. After all, the reception room, first of all, is the temple of his soul, his temenos. Psychoanalyst Vulcan described a case where a client took off his contact lenses every time he lay down on the couch. He interpreted this behavior as a kind of castration of himself before the start of the session. To which the client did not demonstrate much insight, casually noting that the lenses caused him physical discomfort when lying down. Whatever such symbolic rituals mean for the client, in any case, it is important that he is able to make the waiting room a place where he is comfortable and cozy, where he can open up and entrust things that are significant to him to others. External conditions also play an important role here. Typically, analysts meet in a quiet room with dim lighting and closed doors. Although absolute isolation from the outside world does not play a big role. Winnicott, on the contrary, gives an example when during a session in his house the lock on the front door was being repaired, and this noise contributed to the appearance of valuable material for the client. Very often, a change of reception area, for example when moving to another premises, greatly affects the feelings of clients. The phenomenon of “lost temenos” arises. While inhabiting the room, the client needs to do something to load all the things in the reception area with his own meanings, projections, and experiences. It is always important for him to remember that this is his analysis, that the analyst and the waiting room are the very person and the very place that are intended to help him take care of himself, so that he can do something in this room out of true self-love. In principle, there are several general formal agreements needed at the beginning of an analysis. And although most Jungian analysts prefer an "open" beginning in the style of regular consultations, which can gradually develop into real analysis, they are worth mentioning briefly here. They are not offered to the client immediately from the first minutes of the meeting as a “full list”. And it is quite obvious that violation of the rules of analysis will not entail severe prosecution. Rather, analytical agreements are a gesture of goodwill and mutual respect. They must be internally accepted by the client and become a symbol of his responsibility for his life and development.
Duration of sessions
Typically the length of sessions is between forty and sixty minutes. Therefore, a session is often called an hour. There are probably no special rational reasons for such a choice. Rather, this is a tribute to tradition, since modern people tend to measure everything in hours. Perhaps our internal rhythms are already synchronized with such a time period. Babies are fed by the hour, hourly wages exist for many types of work, school lessons and lectures also last an academic hour. These and other associations inevitably surround the analytic session. The main criterion when choosing the duration of a session is that something real must happen. Therefore, there is no point in dragging out the remaining couple of minutes if there is a feeling that the session is actually over, only for the reason that the client has paid for the entire time. And there is no point in finishing it second by second, interrupting the client mid-sentence. But, of course, it is necessary to warn him if, shortly before the end, he begins a new topic that is important to him. It is usually not recommended to extend sessions much longer or do so-called double sessions, even out of a desire to help the client use time efficiently. In practice, such “indulgences” and deviations from the analytical framework are most often associated either with the therapist’s emotional problems or play into the hands of the patient’s resistance. If, for example, a client is severely stuttering and only manages to say a few words in a session, then prolonging the session could mean “infantilizing” him or emphasizing his inability to cope with the symptom. We must remember that any ritual must take a strictly defined time, that the time for the sacred and the time for the ordinary must always have clear boundaries. The ritual transfers the initiate from the space of linear, “finite” time into the world of eternity, connecting him with the cyclical rhythms of the universe. Only in linear time there is birth, development, maturity and death. In sacred time, this order is relativized in endless repetitions in each cycle, becoming part of another higher order. While going through the ritual, the participant learns from personal experience to combine these different modalities of existence, different orders of the universe. Therefore, for the analyst, maintaining the framework of the session does not at all mean embodying a strict, forbidding father, symbolizing “the order of the mind against the chaos of the unconscious.” Observance of such fundamental accuracy can only be based on an understanding of the archetypal context of what is happening. Only by considering this broader metaphorical context can optimal conditions be created for the client to integrate the experience gained in the analysis. Therefore, it is important that, when accepting the clear agreements proposed by the analyst regarding the duration of sessions and certain days of admission, the client understands (perhaps not immediately) that this is not being done out of respect for the “working time” of the specialist and not from the principle that “all pleasures in life are always limited,” but for his own sake, for the sake of his mental healing, since the psychic world has its own special laws.
Couch or armchair?
One of the important changes in analytical technique introduced by Jung concerned the abandonment of the traditional psychoanalytic couch. He preferred the face-to-face situation, thereby emphasizing the equality of the positions of the client and the analyst. They are two sides of one dialectical process, the epicenter of which is not in one of them, but somewhere between, in something third - in the Self, in the transcendental or in the dialectical synthesis of opposites. When both participants in the process sit opposite each other, they are open to each other and see their partner’s reactions. This is a natural and, in a sense, more respectful situation, closer to real life. Of course, it allows both the analyst and the client to exhibit the same patterns of interpersonal relationships that appear with other people, which is very important for understanding the client's difficulties outside the waiting room. In a face-to-face situation, nonverbal signals are clearly visible, and the communication space becomes denser and multi-level. Freud's preference for the couch had its reasons. As psychoanalyst Fairbairn noted, this anachronism is due to the fact that Freud began his practice as a hypnotist, and generally did not like to be looked into the eyes. In addition, Fairbairn believed that many analysts resorted to the couch for their comfort and safety, to escape the scrutiny of the client and to protect themselves from his demands.
It is impossible to say unambiguously which position is ideal for analysis. Most Jungian analysts prefer to have both a couch and an armchair or sofa in their waiting room so that the client can lie down if desired. It is better if the choice remains with the client himself and depends on the current situation in the analysis.
Free association method
The general instruction at the beginning of the analysis is to suggest relaxing, entering a half-asleep state with free-floating attention and saying absolutely everything that comes to mind. In this case, the emphasis is on verbalizing all thoughts and feelings that arise, even if they seem insignificant, unpleasant or stupid, including those related to the analysis and the personality of the analyst. This is how the main method is ideally used - the method of free association. In fact, Freud and Jung were the first psychologists to study this phenomenon. Freud - purely empirically, based on his clinical observations, Jung - strictly scientifically, inventing the word association test.
The method is based on the idea that truly free associations of a person who has managed to abandon rational thinking are not at all random and are subject to a clear logic - the logic of affect. However, in the Freudian interpretation, such a chain of associations, if resistance can be overcome, necessarily leads to the core of a mental conflict - a complex and early traumatic experience that underlies its formation. Thus, it is assumed that all the links in this chain are connected and the further we move, the closer we are to finding out the essence. Therefore, Freud postulated the possibility of direct interpretations (if, at any beginning of association, you still come to the same result) and the fundamental admissibility of introspection. The paradox of using the Freudian version of this method is that, since the only source of all mental conflicts (the Oedipus complex) has been theoretically deduced, then in general there is no great need for free association, in any case, its specific content does not matter. It was this dogmatic speculative scheme that Jung objected to. He said that with the same success, instead of listening to the client, one could read some advertisement or any line from the newspaper. He discovered that the associations were like cobwebs or circles spreading out on the water from a thrown stone. They always revolve around affectively charged images and form a psychic fabric into which this image is tightly woven. Associations are not a means of bringing to the surface what has long been repressed. Being inextricably linked with the central images through their affective connotative aspects of meaning, they form the very matter of the psyche, the very way of life and functioning of our soul. In essence, each of the key images, pulling together a bundle of associations, has something universal, inherent in all people, that is, archetypal. Therefore, the Jungian application of this method is sometimes called circular (or circular) association, in contrast to the linear association in classical psychoanalysis. In Jungian practice, it is important to circle around the image, constantly returning to it and offering new associations until its psychological meaning becomes clear. Moreover, the point is not to extract some idea about this image, but rather to directly experience the image with all the associations attached to it. Only then can not a mental, purely rational understanding be born, but a psychological understanding, in which the object of knowledge is not pulled to the surface and degenerates into something flatter, but is studied in vivo in its inherent environment, remaining alive. Linear association represents the knowledge of mental life in the form of work or competition, in which the result is important. And we think that every next step brings us closer to our cherished goal. If there are delays along the way, then someone is definitely to blame. The classic definition of resistance relates specifically to resistance to free association. With circular association, we can take in the entire perspective and see that in some parts of the world's oceans a storm is raging, while in other places there is calm and good weather. We can see fluctuations in water temperature and salinity without judging the water as right or wrong. Depending on the client’s wishes, you can immerse yourself in the chosen place, feel yourself there, feel the deep currents. Perhaps today he is not yet ready to sail in bad weather. It needs time and some training. It is just important not to lose sight of these stormy waters. But there is no need to get there exactly, because the ocean is one, you can reach the bottom from any point. Thus, although the method of free association is used equally in psychoanalysis and Jungian analysis, it has different meanings, and if the former emphasizes the word “association,” the latter rather emphasizes the word “free.” We must remember that the task of this method is not to “bring the client to clean water,” but to organize free access to unconscious content. This approach requires the analyst to abandon his own monoideas, which can lead the process of association and, as a result, impoverish the image. There is a temptation to lead the client to the same associations that the analyst has.
The essence of this method - contact with the unconscious - should be embodied in the most free, metaphorical, fantasy-filled atmosphere of analysis. If such an atmosphere has not been created, then any clear instructions will not give the desired effect. Let's give an example. In one of the dreams, the client gives birth to a board in the shape of a fish, blackened by time, on which there is a sign that it is a girl. The client's associations mainly related to unpleasant feelings associated with her femininity. The analyst has associations with blackened boards as icons and with fish as a symbol of Christ. However, the analyst's expression of these ideas or his attempt to bring the client's associations to a spiritual dimension may have been caused by an unconscious desire to distance herself from her painful experiences associated with the acceptance of her femininity. Later, the analyst remembered an image that unites both directions of associations - the image of the black Mother of God. It makes sense to consider the analyst’s desire to direct associations in his own direction from the point of view of countertransference.
In this case, the analyst elevates and idealizes the client, which was confirmed by the further course of the analysis, but this idealizing reflection may be necessary for her to accept her own femininity. Of course, circular association does not stop at two dominant directions of association. Here it can draw our attention to the client's relationship with her daughter, her inner child, and what is born in the analysis, to how much she feels like a black fish in the dark waters of the unconscious, to her drawings in black (blackened by time) and etc. But such work cannot be done in one analytical session. The entire lengthy analytical process can be considered as circular
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K. G. Jung (1875-1961), a Swiss psychiatrist, at the beginning of his career was also influenced by the first works of S. Freud. In the mental life of patients, C. Jung discovered a significant role of spiritual components. And he sought to understand the role of spirituality in human nature.
K. Jung views the structure of the psyche as the interaction of consciousness, the individual unconscious and the collective unconscious. Consciousness includes self-awareness and ensures the integrity and stability of the individual. The individual unconscious contains the psychic energy of the individual.
The collective unconscious represents a deeper layer in the structure of the psyche and contains its deep spiritual foundations. The collective unconscious, noted C. Jung, contains the entire spiritual heritage of human evolution. He believed that the content of the collective unconscious is formed due to heredity and is the same for all humanity. K. Jung sought to grasp at least some fundamental principles in the dynamics of the spiritual unconscious. He put forward and substantiated the idea that the collective unconscious consists of powerful primary mental images, which he designated as archetypes, or primary models. An archetype is an innate spiritual predisposing ideas, impulses, under the influence of which people implement universal models of perception, thinking, and behavior in response to specific situations. C. Jung described a whole series of archetypes, among them he identified the self, person, shadow, etc.
The structure of personality, according to K. Jung, is a capacious, psychologically rich formation. It includes universal, racial, cultural, and individual traits. Further, he sought to generalize the differences between people that manifest themselves in their attitude towards the world. K. Jung identified two universal types of orientation or types of life orientation: extraversion and introversion. The first is manifested in the predominance of interest in the outside world. These people are open, sociable, active and make contacts. Introverts are reserved, immersed in the world of their thoughts and experiences, and uncommunicative. The individual has a predominant extroverted or introverted orientation. This typology, which became classic in psychology, was supplemented by C. Jung with another typology based on the predominance of one of the main mental functions: thinking, sensation, feeling, intuition. He identified psychological types: thinking, feeling, sensing, intuitive.
And finally, another direction in the teachings of K. Jung is the concept of personality development. Three new provisions can be distinguished in it. First: personality development is carried out as a dynamic evolutionary process that continues throughout life and is most active at the stages of mental maturity. A person’s awareness of his spiritual, religious and even mystical experience acquires positive and enormous significance. This position directly opposes the Freudian idea of early childhood experiences and childhood traumas as decisive factors in personal development.
Second position. The ultimate goal in life is “gaining selfhood,” which is the result of the desire of various components of the personality for unity. The main process of this movement is the process of individualization or integration of opposing intrapersonal tendencies. The result of the individualization process is self-realization.
Introduction.
Swiss psychologist K. Jung (1875-1961) graduated from the University of Zurich. After completing an internship with psychiatrist P. Janet, he opened his own psychological and psychiatric laboratory. At the same time, he became acquainted with Freud's first works, discovering his theory. The rapprochement with Freud had a decisive influence on Jung's scientific views. However, it soon became clear that, despite the similarity of their positions and aspirations, there were also significant differences between them, which they were never able to reconcile. The final break came in 1912, after Jung published Symbols of Transformation. The breakup was painful for both parties.
C. G. Jung - One of the most significant, most complex and most controversial theorists of psychology. Jung considered the task of analytical psychology to be the interpretation of archetypal images that arise in patients. Jung developed the doctrine of the collective unconscious, in the images (archetypes) of which he saw the source of universal human symbolism, including myths and dreams. Jung died in 1961, but for almost a century, and especially the last sixty years, his ideas have been of growing interest in the world, and the followers of his method - “Jungian psychologists” - continue to develop his methodology in relation to the analysis of phenomena of the human psyche.
Jungian psychology focuses on establishing and forming connections between conscious and unconscious processes. Dialogue between the conscious and unconscious aspects of the psyche enriches the personality, and Jung believed that without this dialogue the processes of the unconscious could weaken the personality and endanger it.
Jungian analysis of human nature includes studies of Eastern and Western religions, alchemy, parapsychology and mythology. Initially, Jung's influence on philosophers, folklorists and writers was more noticeable than on psychologists or psychiatrists. However, today, the growing interest in everything that relates to human consciousness and human capabilities has led to a revival of interest in Jung's ideas.
Analytical psychology by K. Jung.
Innovations: Jung, in particular, introduced the concept of “complex” into psychoanalysis, including the “Electra complex,” which meant a girl’s innate erotic attraction to her father and the associated rejection of her mother. Archetypes. Personal and collective conscious, unconscious.
Rejecting Freud's theory of sexuality, Jung proposed to understand libido as a person's mental energy, which determines the intensity of a person's mental processes and the psychoenergetic basis for the development of culture and civilization.
Being already a famous scientist, Jung came to the idea that the method of associations (in particular, word association tests) could be used to study the psyche of an individual. Jung developed the technique of “free association” and brought it to the level of a fundamental method of psychiatric research.
According to Jung's complex concept, the structure of the human psyche consists of four universal elements:
1. Personal consciousness
2. Collective consciousness
3. Personal unconscious
4. Collective unconscious (“the mind of our most ancient ancestors, the way they comprehended life and the world, gods and human beings”). A certain reflection in the soul of an individual of the historical experience of all previous generations. The collective unconscious includes the family, national, racial, and universal unconscious. It is transmitted from generation to generation through brain structures and plays a vital role in the life of society and the individual.
According to Jung, the collectively inherited aspects of unconscious perception are certain “archetypes”.
In general terms, “archetypes” form the most ancient and universal forms of thinking, manifesting themselves in consciousness in the form of a huge number of collective images and symbols (mother, father, child, etc.). These images and symbols represent uniquely coded, formalized patterns and programs of human behavior. Jung considered the main archetypes of the individual unconscious to be:
Ego. It is the central element of personal consciousness, as if collecting disparate data from personal experience into a single whole, forming from them a holistic and conscious perception of one’s own personality. At the same time, the Ego strives to resist everything that threatens the fragile coherence of our consciousness, tries to convince us of the need to ignore the unconscious part of the soul.
A person. That part of our personality that we show to the world, how we want to be in the eyes of other people. Persona has both positive and negative influence on our personality. A Dominant Person can suppress a person’s individuality, develop conformism in him, and the desire to merge with the role that the environment imposes on a person. At the same time, the Persona protects us from environmental pressure, from curious glances trying to penetrate our soul, and helps in communication, especially with strangers.
Shadow. The shadow is the center of the personal unconscious. Just as the Ego collects data about our external experience, so the Shadow focuses and systematizes those impressions that have been repressed from consciousness. The content of the Shadow are those aspirations that are denied by a person as incompatible with his Persona, with the norms of society. At the same time, the more the Person dominates the personality structure, the greater the content of the Shadow, since the individual needs to repress an increasing number of desires into the unconscious.
Anima (for a man) or Animus (for a woman) are those parts of the soul that reflect intersex relationships, ideas about the opposite sex. Their development is greatly influenced by their parents (mother for a boy and father for a girl). This archetype has a great influence on both human behavior and creativity, being a source of projections and new images in the human soul.
The Self is the central archetype of the whole personality, and not just its conscious or unconscious part; it is “an archetype of order and integrity of the individual.” Its main meaning is that it does not oppose different parts of the soul (conscious and unconscious) to each other, but connects them so that they complement each other. In the process of development, the personality acquires increasing integrity and, individualizing, becomes more and more free in its expression and self-knowledge.
“Archetypes,” according to Jung, constitute the material of dreams, myths, religions, art, and in indirect forms they manifest themselves in philosophy, sociology, politics and other types of human activity.
Jung noted that psychologically people are at the stage of childhood. They do not yet have the necessary experience in the development and biopsychic consolidation of culture. Believing that the basis of culture is the progress of symbol formation, Jung interpreted the development of culture and man as a painful process of suppressing the instinctive nature of people.
It should be noted that, in an effort to typologize the system of relationships between the individual and the environment, Jung proposed a classification of individuals based on their relationship to the social environment. As an initial feature, he adopted a certain direction of the spread of psychic energy (libido).
Jung identified two main opposing personality types:
1. Extroverted - alien to self-contemplation, introspection, directing mental energy into the external environment.
2. Introverted - turning psychic energy inward.
This typologization, like a number of other fragments of Jung’s psychosociology, stimulated the interest of scientists in the problems of the relationship between the individual and the social Environment and had a certain influence on the development of both sociology and social psychology.
Methods of analytical psychology K.G. Cabin boy.
It should be noted that Jung himself objected to the transformation of treatment into a purely technical or scientific procedure, arguing that practical medicine is and has always been an art; this also applies to analysis. Therefore, we cannot talk about the methods of analytical psychology in the strict sense. Jung insisted on the need to leave all theories at the threshold of the consulting room and work with each new client spontaneously, without any attitudes or plans. The only theory for the analyst is his sincere, sacrificial love coming from the heart - agape in the biblical sense - and active, effective compassion for people. And his only instrument is his entire personality, because any therapy is carried out not by methods, but by the entire personality of the therapist. Jung believed that the psychotherapist must decide in each case whether he wants to take a risky path, armed with advice and help. Although in an absolute sense the best theory is to have no theories, and the best method is to have no methods, this attitude should not be used defensively to justify one's own lack of professionalism.
Jungian analysis. Analysis has been and remains the main method of practice of analytical psychology. The initial methodological model for Jungian analysis was Z. Freud's psychoanalysis. However, in analytical psychology this method received a slightly different theoretical justification and practical expression, so we can talk about Jungian analysis as a completely different type of work.
It is obvious that most people who seek psychological help seek analysis primarily for relief from their suffering. They must understand that if they cannot cope with their problems through volitional conscious efforts, then there are deep unconscious factors that prevent this. Usually they also realize that if their problem has existed for several years and has a long history of formation, then it is not so easy to solve it in a few sessions and requires long, painstaking work with an experienced specialist. It can be assumed that a typical “analytical client” has a long-term relationship in mind from the very beginning. He has enough self-respect and independence not to rely on a miracle or magical power from the outside, but to believe that with the help of an analyst he will be able to gradually understand his problems and sooner or later change his life.
Very often, the clients of Jungian analysts are people who have had unsuccessful experiences in psychotherapy. Such people already know how to relate to themselves psychologically, speak psychological language and are capable of reflection. Many people are attracted to analysis by the opportunity to express themselves freely. The analysis begins as an ordinary human relationship and is more like a warm, friendly conversation. In essence, the client does not need to specially “adapt” to the analyst; to a large extent, he himself conducts the process. An analyst is not the person who will teach you how to live, save you, or cure you. First of all, this is a close friend with whom the client has a personal relationship, in whose participation, attention and kindness he is absolutely sure. At the same time, the terms of the agreement with the analyst allow the client in this relationship not to depend on him in a way that could cause any harm or cause inconvenience. In this way, analysis becomes an experience of non-traumatic and healing intimate relationships. It can be assumed that analytical therapy is sought by people who experience a lack of such relationships in their lives.
Analysis is conscious and voluntary involvement in symbolic play. Its task is to create a new intersubjective space - a kind of virtual reality - as a result of the mixing of subjectivities of the participants. It arises on the border between “I” and “you”, external and internal, and serves as an arena for experimentation in synthesizing consciousness and the unconscious, imaginary and real, and all imaginable polarities. Essentially, this space is a space for creative life. Analysis helps you live creatively not only in relation to a specific hobby, but also in relation to any of your experiences, especially in relation to human relationships.
Therefore, in analysis, the client delegates to the analyst those parts of his personality that are responsible for comparison, evaluation, control, organization. For example, a client may treat an analyst as a good specialist in psychology, perhaps as the very person who is the only one he needs, realizing at the same time that he is not God or a guru, but a simple person, just like everyone else, with its own shortcomings and problems. But he comes to his sessions as a specialist, and not as a random person from the street. Only then will the analysis work.
Thus, the success of the analysis is determined by the extent to which the patient knows how to be a patient. Only then will he allow the analyst to be an analyst. This is the most important condition of analysis. The analyst uses rules and sets boundaries to create the most favorable situation for treatment. But the final word still belongs to the client himself, to his goodwill and desire to cooperate. Therefore, it is obvious that analysis as a method of psychotherapy is not intended for everyone. A certain willingness on the part of the patient and preservation of the functions of his Ego are required. The task of analytical psychology is to reveal the creative potential of any experience, to help the client assimilate it in a useful way, to individuate it.
The introduction of rules for external elements of analysis regarding the reception environment, frequency of meetings, and payment is associated not only with rational reasons. The analytical reception room should become for the client the place where a meeting with the depths of his own soul and mental transformation will take place.
Duration of sessions. Typically the length of sessions is between forty and sixty minutes. Therefore, a session is often called an hour. There are probably no special rational reasons for such a choice. Rather, this is a tribute to tradition, since modern people tend to measure everything in hours. The main criterion when choosing the duration of a session is that something real must happen. We must remember that any ritual must take a strictly defined time, that the time for the sacred and the time for the ordinary must always have clear boundaries.
Couch or armchair? One of the important changes in analytical technique introduced by Jung concerned the abandonment of the traditional psychoanalytic couch. He preferred the face-to-face situation, thereby emphasizing the equality of the positions of the client and the analyst. When both participants in the process sit opposite each other, they are open to each other and see their partner’s reactions. This is a natural and, in a sense, more respectful situation, closer to real life. In a face-to-face situation, nonverbal signals are clearly visible, and the communication space becomes denser and multi-level.
Free association method. The general instruction at the beginning of the analysis is to suggest relaxing, entering a half-asleep state with free-floating attention and saying absolutely everything that comes to mind. In this case, the emphasis is on verbalizing all thoughts and feelings that arise, even if they seem insignificant, unpleasant or stupid, including those related to the analysis and the personality of the analyst. This is how the main method is ideally used - the method of free association.
The method is based on the idea that truly free associations of a person who has managed to abandon rational thinking are not at all random and are subject to a clear logic - the logic of affect. In Jungian practice, it is important to circle around the image, constantly returning to it and offering new associations until its psychological meaning becomes clear. The goal of this method is not to “bring the client to clean water,” but to organize free access to unconscious content. This approach requires the analyst to abandon his own monoideas, which can lead the process of association and, as a result, impoverish the image. There is a temptation to lead the client to the same associations that the analyst has.
Session frequency. Historically, analysis required as many regular meetings as possible. However, Jung deviated from this principle, deciding that at advanced stages, when the most difficult neurotic moments have already been worked out and the client is more focused directly on the tasks of individuation, the number of sessions can be reduced. This reduces the client's dependence on the therapist and gives him more independence. Jung and most of his early associates preferred one or two sessions per week. By making encounters more infrequent, we give them more symbolic weight. Holidays, rituals and ceremonies should not occur frequently. Significant events don't happen every day. Therefore, the issue of frequency of sessions goes beyond the dilemma: analysis or maintenance therapy. Rather, what is important is the place that analysis occupies in the client's emotional life. However, it is not easy for modern people to allocate a lot of time, and sometimes significant amounts of money, for their own psychological and spiritual development.
Interpretation. Any psychological analysis presupposes the ability to draw conclusions and interpret. It is always a verbal and conscious act aimed at bringing awareness to previously unconscious material. It can be assumed that the analyst needs to be very observant, have developed speech and sufficient intellectual abilities. However, interpretation is not a purely intellectual procedure. Even a brilliantly formulated and accurate interpretation, if expressed untimely and not accepted by the client, is completely useless. Therefore, Jungian analysts in general rarely resorted to interpretative methodology, emphasizing spontaneity and relying more on intuition.
Stages of analysis. Jung proposed a linear model of the psychotherapeutic process. He identified confession, recognition, or catharsis as the first stage. This procedure is more or less similar to known religious practices. Any mental movement begins with an attempt to get rid of the false and open to the true. He associated the second stage - clarification of the reasons - with Freudian psychoanalysis. At this stage, a person must free himself from “inadequate childhood claims,” “infantile self-indulgence,” and “retrogressive longing for paradise.” The third stage - training and education - is close to Adlerian therapy. It is aimed at better adaptation to everyday reality. Finally, Jung contrasted the fourth stage - mental transformation, the object of his main interest - with the three previous ones. However, it is obvious that it is absolutely impossible to imagine real therapy as a successive change of stages. Therefore, many analysts have proposed their own structural metaphors to better understand the dynamics of the analytic relationship.
Active imagination. The term “active imagination” was introduced by Jung to distinguish it from ordinary dreams and fantasies, which are examples of passive imagination, in which images are experienced by us without the participation of the ego and therefore are not remembered and do not change anything in a real life situation. Jung offered several specific reasons for introducing active imagination into therapy:
1) the unconscious is overflowing with fantasies, and there is a need to introduce some kind of order into them, to structure them;
2) there are a lot of dreams, and there is a danger of drowning in them;
3) too few dreams or they are not remembered;
4) a person feels an incomprehensible influence from the outside (something like the “evil eye” or fate);
5) a person “goes in cycles”, finds himself in the same situation over and over again;
6) adaptation to life is impaired, and imagination for him can become an auxiliary space for preparing for those difficulties that he cannot yet cope with.
Jung spoke of active imagination as an absorption carried out alone and requiring the concentration of all mental energy on the inner life. Therefore, he offered this method to patients as “homework.” Some Jungian analysts introduce elements of this technique into their work with children or groups. Their use in individual analysis is not so common. However, sometimes active imagination occurs as if by itself, when the patient spontaneously develops his fantasies. And if they carry an important semantic load for him and are not an expression of defenses or resistance, then there is every reason to support them and help him be in contact with the emerging unconscious material. But in any case, the analyst does not offer an initial image and does not direct the process at his own discretion. After all, active imagination is akin to artistic creativity, and true creativity is a very individual and valuable matter and cannot be carried out “to order” or under duress.
The most difficult thing in mastering this method is to get rid of critical thinking and prevent slipping into a rational selection of images. Only then can something come completely spontaneously from the unconscious. We must allow the images to live their own lives and develop according to their own logic. Regarding the second point, there is detailed advice from Jung himself:
1) contemplate and carefully observe how the picture changes, and do not rush;
2) do not try to interfere;
3) avoid jumping from topic to topic;
4) analyze your unconscious in this way, but also give the unconscious the opportunity to analyze itself and thereby create the unity of the conscious and unconscious.
As a rule, a dramatic development of the plot occurs. The images become brighter and we experience them almost like real life (of course, while maintaining control and awareness). A new experience of positive, enriching cooperation between the ego and the unconscious arises. Active imagery sessions can be sketched, recorded and, if desired, discussed later with the analyst. But you need to remember that this is done exclusively for yourself, and not for the analyst. This is not the same as having to expose a work of art to the public in order to gain recognition. Some images require to be kept secret as the most intimate. And if they are shared, it is rather as a sign of deep trust. Therefore, there is no particular need to interpret these images, unless the interpretation is a logical continuation and completion of the plot. And in no case should they be treated as psychodiagnostic projective techniques. The direct experience of collaboration with images is important for the client, because images are the psyche, they are the true life of the soul.
Amplification. Amplification means to expand, increase or multiply. Sometimes conventional methods are not enough to clarify unconscious contents. Such cases occur, for example, when the images seem clearly strange or unusual and the patient can make very few personal associations to them. Images can be very meaningful, hinting at something that cannot be described in simple terms.
Often such images have a rich range of symbolic meanings; to see them, it is useful to turn to the material of myths, legends, fairy tales and historical parallels. Restoring this holistic picture of the connections that exist in the world of imagination, in a sense, leaves the image in the unconscious, without attaching it to a specific interpretation in terms of the client's current problems. Thanks to this, it remains a true symbol for us, allowing us to get in touch with the creative power of the unconscious.
Speaking of amplification, Jung argued that it is necessary to give such fantastic images, which appear before the eyes of the consciousness in such a strange and threatening form, some context so that they become more understandable. Experience has shown that the best way to do this is to use comparative mythological material. Once these parallels begin to be developed, they take up a lot of space, making presenting the case a time-consuming task. This is where rich comparative material is needed. Knowledge of the subjective content of consciousness gives very little, but it still communicates something about the real hidden life of the soul. In psychology, as in any science, fairly extensive knowledge in other subjects is necessary material for research work. Amplification leads to where the personal comes into contact with the collective, and makes it possible to see the treasury of archetypal forms and feel the energies of the archetypal world. It blurs our rigid identification with the usual worldview, allowing us to feel like we are part of something larger and more essential. The amplification paradox is associated with roundabout ways of self-knowledge. Just as when we want to see ourselves entirely in the mirror, we do not approach it, but, on the contrary, move away, so this dissolution in myths and in something at first glance not directly related to us actually allows us to get closer to your real self. In the mental world, everything is organized according to the principle of analogies, and its knowledge requires metaphorical thinking. Therefore, amplification provides the experience of learning such thinking. Of course, in analysis the task is not to teach clients anything specifically.
And there is no point in overloading them with knowledge that they do not need at all in everyday life or is even dangerous due to the threat of mental inflation. The principle of analysis is closely related to the understanding of the prospective nature of unconscious processes. Strengthening them with the help of amplification contributes to the emergence of something new and valuable, the realization of the goal for which they are aimed. In fact, this is the experience of trusting the unconscious when we simply follow it, allowing it to do work useful for development. But one should not think that amplification involves the active intervention of the therapist, filling up the session time with his analogies. Jung himself, when working with interesting dreams, indeed often launched into long discussions. His encyclopedic knowledge and amazing intuition allowed him, starting from afar, slowly circling around the archetypal elements of a dream, to unexpectedly offer such an interpretation, which, according to eyewitnesses, gave rise to a feeling of a miracle, some kind of magical, magical event. Of course, Jung's unique talent gave him the right to work very spontaneously, not according to the rules of analysis as they are understood today. For example, he could give direct advice, send clients for a while to his students, shout at them when he considered it necessary to stir them up and bring them out of a state of stupor (he compared this technique with electric shock and with the techniques of Zen masters). However, in modern everyday practice, the task is not to invent and perform some kind of tricks for the client. Even such a basic Jungian method as amplification, most analysts prefer to use extremely carefully, taking into account the patient’s own interest in these parallels and monitoring feedback. Knowledge of mythological analogies is necessary, first of all, for the therapist himself, and it is enough if he amplify it to himself.
Dream analysis. In the tradition of healing the soul, dreams have always been given great attention. A classic example is the temples of Asclepius, in which the sick could see healing dreams. Jung's psychotherapy is based on his belief in the healing capabilities of the psyche, so in dreams we can see hidden movements of the soul, following which we can help the client both in resolving his current problems and in individuation. When starting to work with dreams, Jung proposed to forget all our theories in order to avoid reductionism, not only Freudian, but any other. He believed that even if someone has extensive experience in a given field, he still needs - always and invariably - before each dream to admit to himself his complete ignorance and tune in to something completely unexpected, rejecting all preconceived opinions. Every dream, every image of it is an independent symbol that needs deep reflection. This is in contrast to Freud's approach. Jung believed that Freud uses dream symbols as signs of what is already known, that is, encrypted signs of desires repressed into the unconscious. (E. Samuels, noting that modern psychoanalysis has moved far away from Freud's ideas about the deceptive nature of dreams, refers to Rycroft, who in his book The Innocence of Dreams argues that symbolization is a natural general faculty of consciousness, and not a method of hiding unacceptable desires. ) In the complex symbolism of a dream or a series of dreams, Jung offered to see one’s own healing line of the psyche.
Jung identifies two types of compensation. The first is observed in individual dreams and compensates for the current one-sided attitudes of the Ego, directing it towards a comprehensive understanding. The second type can only be seen in a large dream series in which one-time compensations are organized into a purposeful process of individuation. To understand compensation, it is necessary to have an understanding of the dreamer's conscious attitude and the personal context of each dream image. To understand the process of individuation that underlies compensation, according to Jung, it is also necessary to have knowledge of mythology and folklore, knowledge of the psychology of primitive peoples and the comparative history of religions. This leads to two main methods: circular association and amplification, discussed in detail in the previous sections. Obviously, in the dream under discussion we cannot limit ourselves to associations only. The antiquity of the bones and the ocean outside the window addresses us to the two-million-year-old man of whom Jung spoke: “We, together with the patient, turn to the two-million-year-old man who is in each of us. In modern analysis, much of our difficulty arises from a loss of contact with our instincts, with the ancient, unforgotten wisdom stored within us. And when do we establish contact with this old person in us? In our dreams." An example of a classic amplification of the image of a perfume in a bottle would be an appeal to the plot of a perfume in a bottle. According to the alchemical version of the story that Jung refers to, the spirit Mercury is contained in the vessel. Having driven the spirit back into the bottle with cunning, the hero negotiates with the spirit, and for his release he gives a magic scarf that turns everything into silver. Having turned his ax into silver, the young man sells it and uses the proceeds to complete his education, later becoming a famous doctor-pharmacist. In its untamed guise, Mercury appears as a spirit of bloodthirsty passion, poison. But put back into the bottle, in its enlightened form, ennobled by reflection, it is able to transform simple iron into a precious metal, it becomes a medicine.
Amplification allows the dreamer to change a purely personal and individualistic attitude towards dream images. It attaches special importance to the metaphorical rather than literal interpretation of the dream contents and prepares the dreamer for the act of choice.
Conclusion
Decades after Jung's death, his figure continues to influence the minds and hearts of countless people around the world who call themselves Jungian psychologists. Jung's genius is unique for the twentieth century, the scale of his personality is close to the titans of the Renaissance, and the influence of his ideas on all the humanities, on the very spirit of modern postmodern thinking, is undeniable. Jung's psychology is his personal psychology, the history of his searches, misconceptions and discoveries. Her spirit is deeply individual and alien to any attempt to turn her into a fetish or a role model. His multi-volume legacy contains a very large body of ideas that are not easy to understand and are not intended for any utilitarian use. Jung's texts invite the researcher to look into another reality, in which words such as essence, truth, meaning are clothed in the flesh of experiences.
Jung's works frustrate our rational and logical thinking, plunging it into the abyss of chaos, a tangle of infinitely complex constructions, into a universe of diverging meanings. They continuously feminize our consciousness, making it more flexible, complete, multifaceted, and help us go beyond ourselves. Their strength lies in the spirit of freedom, which allows one to get rid of dogma and literalist interpretation, to maintain a critical, balanced position, from which it is possible to deepen and at the same time relativize everything with which one comes into contact. This is swimming in the night darkness of the psyche, in the shadow of God, without a compass or rudder, relying on instinct, on the smell of reflected stars and echoes of genetic memory. Jungian psychology is the only psychology that, in essence, does not affirm anything, but only “questions”, maintaining an active interest in life, which does not guarantee any saving straws for those who agree to walk along the razor’s edge without fear and hope. Perhaps modesty and humility are our staff on this path, and ever-increasing doubt is the only vague guide. This path has no beginning and no end, but at every moment we feel that if we take the right step, then the whole universe rejoices for us and is liberated with us. Despite the abundance of followers, analytical psychology is not a sect, not a scientific academic school, or an abstract philosophy of life. Jung’s entire life, which he called “the history of self-realization of the unconscious” (not his personal self-realization), all his work on himself and spiritual quests were done for the sake of other people, for the sake of providing them with concrete help. There is no psychology outside the practice of psychotherapy and psychological assistance. All our knowledge, talents and abilities, all the best that humanity has accumulated over its long history, serve to really help another person. Our moral duty is to be able to synthesize all this in our practice, constantly improving and creatively modifying for each specific case and in accordance with the requirements of the time.
Jung did not make petrified dogmas out of his ideas and did not propose to follow them blindly. Above all, Jung gave us an example of courageous exploration of the depths of one's own soul and selfless service to others. He recognized that the psychology he created was essentially his own psychology, a description of his personal spiritual quest, and did not want it to be spread, much less turned into a fetish. However, he had a huge impact on so many people. His personality, undoubtedly a genius, is comparable only to the titans of the Renaissance. His ideas gave a powerful impetus not only to the development of psychology and psychotherapy, but also to almost all the humanities in the 20th century, and interest in them does not wane. It can be said that modern religious studies, ethnography, folklore and mythology studies would not exist without Jung. Some people from the mystical-occult environment even considered him a Western guru, attributed supernatural abilities to him and perceived his psychology as a kind of new Gospel.
In the years since his death, several educational institutes of analytical psychology have been created in different countries of the world, magazines have been founded, and a huge number of books have been written. The study of Jungian psychology has long been mandatory for anyone pursuing an education in psychology or psychotherapy. But the most important thing is that the third generation of his followers has grown up - Jungian analysts, who continue to successfully help people by integrating his ideas into practice and creatively developing them. They are united in the International Association of Analytical Psychology, as well as in numerous local clubs, societies and national associations. Congresses and conferences are held periodically. In addition, the mutually enriching influence of analytical psychology and other movements in psychoanalysis is noticeable, so there are many examples of the synthesis of Jungian ideas with the theories of such famous psychoanalysts as Melanie Klein, Winnicott, Kohut. So we can speak with complete confidence about the process of gradual blurring of boundaries between psychotherapeutic schools and about one single field of ideas in depth psychology. In some countries, Yungan analysis has received state recognition and is included in the health insurance system. There are even examples of involving Jungian psychologists in political consulting.
Bibliography
1. Materials from the site http://www.maap.ru/About_analysis/ Moscow Association of Analytical Psychology
2. K.G. Jung. Archetype and symbol. Moscow, 1996.
3. Greenson R. Technique and practice of psychoanalysis. Moscow, 2003.
4. K.G. Jung. Psychological theory of types. S-P., 1995.
5. Brown J. Freudian psychology and neo-Freudians. Moscow, 1997.
6. A.N.Romanin. Fundamentals of psychotherapy. Rostov-on-Don, 2004
K. Jung (1875-1961), after graduating from the medical faculty of the University of Basel, worked as a psychiatrist at the psychiatric clinic of the University of Zurich Burgholz (1900-1909) under the leadership of E. Bleuler. During this period in the winter semester of 1902-1903. works in Paris under the direction of P. Janet. Here he experimented with verbal associations in order to identify unconscious complexes, the core of which consists of emotionally charged contents.
He became interested in Freud's "Interpretation of Dreams" and began to apply the principles of psychoanalysis in his practice, but used his own method of controlled associations. This method is one of the modifications of the associative experiment.
In 1906 he began collaborating with Freud. The disagreements that began with Freud concerned Freud's provisions on the sexual nature of libido. In 1909 he left the Bleuler Clinic and went into private practice. In 1912, in his book “Psychology of the Unconscious,” Jung criticized Freud.
According to Jung, libido is a psychic energy that expresses the intensity of life, has different forms of its manifestation in different periods of human development, sexuality is only one of these forms. In 1914, after Freud’s negative reaction to Jung’s deviations from the psychoanalytic interpretation of this and other concepts (Oedipus complex), Jung broke ties with psychoanalysis, nevertheless recognizing Freud’s work as the best, although only half correct (“Theory of Psychoanalysis”). Jung traveled to Algeria, Tunisia and most of the Sahara, where he studied non-European culture with great interest. Subsequently, he also met people of other primitive cultures - the American Indians. Jung used the analysis of these cultures, folklore materials, myths, and religions of the peoples of the world in constructing the psychological concept of the unconscious.
Jung called his own psychological concept analytical psychology. Its central content is the doctrine of the unconscious and the process of personality development. Maintaining the division of the psyche into the conscious and unconscious, Jung develops the doctrine of two systems of the unconscious - the personal and collective unconscious.
Personal unconsciousnew- this is the surface layer of the psyche, including all contents associated with individual experience: forgotten memories, repressed impulses and desires, forgotten traumatic impressions. Depends on the individual's personal history. Its content can be awakened in dreams and fantasies.
Jung believed that personality structure consists of three parts:
The collective unconscious, its contents are archetypes - prototypes, a kind of patterns of behavior, thinking, vision of the world, existing like instincts.
The individual unconscious, its contents are complexes.
Consciousness.
Jung assigned the main role to the collective unconscious. Teamnew unconscious- this is a superpersonal unconscious psyche, including instincts, drives that represent the natural being in a person, and archetypes in which the human spirit manifests itself. The collective unconscious is the oldest psyche, a certain entity independent of the development of the individual, of his consciousness. It includes national, racial, universal beliefs, myths, prejudices, as well as some inheritance that man received from animals.
Instinct and archetypes act as regulators of mental life: instinct determines the specific behavior of a person, and the archetype determines the specific formation of conscious mental contents. Archetypes are some prototypes. They exist in the form of images and symbols and correspond to the deepest layers of the unconscious. The basis for the introduction of the collective unconscious was psychopathological experience, when Jung noted some common content in the fantasies of many patients and the same sequence in their changes. These images and fantasies were viewed as similar to images in the myths of different peoples and were interpreted as an expression of the work of some unconscious human (and partly animal) psyche to capture endlessly repeating experiences.
In such a fantastic form, Jung expressed the idea of development in psychology. He described several figures of archetypal nature, which he called: Persona (or Mask), Shadow, Anima (Animus), Wise Old Man, Self. These figures were interpreted as symbols of certain aspects (tendencies) of the unconscious psyche.
Jung considered the main archetypes of the individual psyche to be:
The ego is the center of personal consciousness, our inner “I”. It is located on the border with the unconscious and periodically “connects” with it. When the harmony of this connection is disturbed, neurosis occurs.
Persona is the center of personal consciousness - the calling card of the “I”, this is the manner of speaking, thinking, dressing, this is the social role that we play in society. Plays two main functions: - can emphasize our individuality and uniqueness; - serves as a form of protection (the principle is “to be like everyone else”).
The shadow is the center of the personal unconscious (desires, experiences, tendencies), which is denied by our “Ego” as incompatible with ourselves and moral standards. Jung put forward a hypothesis about the compensatory function of the shadow: The brave is timid in the unconscious, the kind is evil, the evil is kind.
Anima (for a man) and Animus (for a woman) - the unconscious part of the personality - these are those parts of the soul that reflect intersex relationships, ideas about the opposite sex. Parents have a great influence on their development. This archetype largely shapes human behavior and creativity, since it is a source of projections and new images in the human soul. These are archetypes of the collective unconscious, they are refracted into individually unconscious archetypes.
The Self is an unconscious archetype, the main task of which is to maintain the consistency of all links and structures of the personality (the core of the entire personality).
The figures of the collective unconscious also act as levels of personality, in which the entire past experience of humanity constitutes a hereditary given and manifests itself in the sequence of discovery of archetypes in the course of individual personality development.
The process of personality formation is called individuation by Jung. Its goal is becoming the Self and psychologically means unification, balance, coherence of the conscious and unconscious. This process occurs naturally, but how it proceeds can be learned with the help of a psychotherapist during the analytical procedure. Jung interprets development as a process determined from within and aimed at revealing what already exists in a person initially, in his unconscious, at discovering the “inner core” of a personality, his Self.
In his work “Psychological Types” (1921), Jung distinguishes two basic attitudes - extroverted, aimed at the outer world, and introverted, aimed at the inner world, and four functions of the psyche - thinking, feeling, sensing, intuition. Dominance of one or another attitude in combination with a certain mental function gives 8 types of personality.
An extrovert is characterized by an innate tendency to direct his psychic energy, or libido, outward, connecting the energy carrier with the outside world. This type naturally and spontaneously shows interest and pays attention to the object - other people, objects, external manners and landscaping. An extrovert feels best when dealing with the external environment and interacting with other people. And he becomes restless and even sick, finding himself alone in a monotonous, monotonous environment. Maintaining a weak connection with the subjective inner world, the extrovert will be wary of meeting it and will strive to underestimate, belittle and even discredit any subjective requests as selfish.
An introvert is characterized by the tendency of his libido to rush inward, necessarily connecting psychic energy with his inner world of thought, fantasy or feeling. An introvert interacts most successfully with himself and at a time when he is freed from the obligation to adapt to external circumstances. An introvert has his own company, his own “small little world” and immediately withdraws into large groups.
Both extrovert and introvert reveal one or another of their shortcomings depending on the severity of the type, but each involuntarily tends to underestimate the other. To an extrovert, an introvert seems self-centered, so to speak, “obsessed with himself.” To an introvert, an extrovert seems like a petty, empty opportunist or a hypocrite.
Any real person carries both tendencies, but usually one is developed somewhat more than the other. As an opposite couple, they follow the law of opposites - i.e. excessive manifestation of one attitude inevitably leads to the emergence of another, its opposite.
Extraversion and introversion are just two of the many characteristics of human behavior. In addition to them, Jung identified four functional types, four main psychological functions: thinking, feeling, sensation, intuition.
Thinking is the rational ability to structure and synthesize discrete data through conceptual generalization. Feeling is a function that determines the value of things, measures and determines human relationships. Thinking and feeling are rational functions, since thinking evaluates things from the point of view of “truth - false”, and feeling - “acceptable - unacceptable”. These functions form a pair of opposites, and if a person is more perfect in thinking, then he clearly lacks sensuality. Each member of the pair tries to disguise the other and slow down.
Sensation is a function that tells a person that something is, it does not say what it is, but only indicates that this something is present. In sensation, objects are perceived as they exist in reality. Intuition is defined as perception through the unconscious, that is, the reduction of pictures and plots of reality, the origin of which is unclear, vague, poorly explained. The functions of sensation and intuition are irrational - external and internal perception, independent of any assessments.
In turn, rational and irrational functions act in mutually exclusive ways. All four functions are represented by two pairs of opposites: thinking - feeling, sensation - intuition. Although each individual potentially has all four functions, in fact one of them usually turns out to be more developed than the others. She is called the leader. The function that is less developed than the others, as a rule, remains in an unconscious state and turns out to be subordinate. Often, another function can be sufficiently developed, approaching the degree of activity of the leading function. Obviously, it is represented by another pair of opposites. This function is auxiliary. In accordance with the leading function, we will have four functional types: thinking, feeling, sensory, intuitive.
The thinking type identifies itself with thought processes and is not aware of the presence of other functions, but simply suppresses them; his thinking is autocratic in nature, intellectual formulas fetter the holistic manifestation of life. Feeling turns out to be a subordinate function. Human relationships are preserved and maintained only as long as they serve and follow the governing intellectual formulas; in all other cases they are easily sacrificed.
The sensual type is correspondingly more common among women. The establishment and development of interpersonal interactions and partnerships are the main goal here. Sensitivity and responsiveness to the needs of others are an indicative trait, the main quality of this type. The greatest satisfaction here comes from experiencing emotional contact with other people. In its extreme manifestation, this functional type can cause hostility with its excessive interest and unhealthy curiosity about the personal affairs of others. Thinking turns out to be a subordinate function, as such serving the interests of sensory relationships.
The sensory (feeling) type is characterized by adaptability to ordinary momentary reality, to the “here and now.” The sensation type appears stable and grounded, real and real in the sense of being ready to “live” in the moment, but at the same time he looks rather stupid. The sensation type actually suppresses intuitive manifestations as unrealistic fantasies and thus gets rid of the burdensome yeast of internal clumsiness and inertia.
The intuitive type is motivated primarily by the constant flow of new visions and premonitions arising from its internal active perception. Everything new and possible, incomprehensible and different, different, is a bait for this type. The intuitive type is more likely to grasp weak connections between things that seem unrelated and alien to others. His mind works spasmodically and quickly, it is difficult to follow its action. If you ask him to act more slowly, he may become irritated and consider his interlocutors slow-witted and stupid. Sensation as a mental property is subordinated and suppressed in him. In real life, such a person often remains misunderstood by others, and his insights, if as a result they turn out to be constructive, must be patiently developed by other people.
Typically, the development of an auxiliary function softens and modifies the severity of the manifestation of the characteristics described above. But that’s not all, since according to the established type, each of the functions can be oriented either introverted or extroverted. Possible types are impressively described in the volume of the same name from the collected works of K.G. Jung - “Psychological Types”, as well as in the book by R. Robertson “Introduction to Jung’s Psychology” (Rostov-on-Don, 1999).
Ideally, an individual should fully master all four functions in order to give an appropriate and adequate response to any life demands. Unfortunately, in reality this is not achievable, although it remains a desirable goal, thus defining one of the main tasks of analytical psychotherapy: to bring this state of affairs to consciousness and help in the development of subordinate, repressed, undeveloped functions in order to achieve psychic integrity.
