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The author of analytical psychology. Analytical psychology of K. Jung. Research methods and work with the unconscious in analytical psychology

ANALYTICAL PSYCHOLOGY OF K. JUNG

Additional education for psychologists and psychotherapists

at the East European Institute of Psychoanalysis

EPIGRAPH…

The eternal dispute between one part of humanity and another on the question of the primacy of the corporeal-material or the mental-ideal, apparently, will last for more than one millennium. Psychotherapy has not escaped this glorious fate either, having firmly established itself in the mental and almost losing sight of the bodily being of a person.

Z. Freud managed to remind intelligent scientists and professors about instincts (deepening "down"), and Freud linked instincts with the development of the psyche ( psychosexual development), not the body or forms of bodily expression. K. Jung, a man of erudition and internal culture unprecedented in psychiatry, in turn managed to return Freud's “instinctive man” to spirituality, Spirit and creativity (deepening “up”), but this left him more questions than answers. And he answered the main question about primacy clearly and unequivocally ¾ the notorious “primacy of genitality” does not exist, but there is "Primacy of the Spirit" over matter. In the process of personality development, the lower forms of creativity and love (reproductive) are gradually transformed into higher (productive) ones, containing the lower stages in the same way as a “spiritual man” carries an “instinctive man”. This is one and the same person who has one single body. During the growth period, it follows behind the body, at maturity ¾ body follows behind him.

The bodily being of a person from the first moment of his existence is endowed with duality: it is driven by instincts (biological principle) and has an affective fullness (a mental phenomenon that has a bodily representation). Further development shows that the power of the Spirit is also directed to the body. Z. Freud built his logic of human existence, following the logic of the body: instinct¾ affect ¾ idea. K. Jung considered human existence from alternative positions: archetype(spiritual principle of shaping) ¾ affect ¾ idea. Studying mental phenomena, K. Jung never claimed to create any coherent and logical theory. Moreover, emphasizing the irrational nature of basic mental phenomena, he insisted on the use in their description and understanding of their equivalent in nature (irrational) conscious models. In general, science, as Jung believed, is built on prejudices, with the help of which it is impossible to understand human individuality, before which all sorts of before beliefs become meaningless: “Man is himself¾ this is the biggest assumption that has the most serious consequences ”.

Following Jung's thesis that "Scientific theory is the best cover for ignorance and lack of experience", it can be noted that it is not worth setting the goal of creating any holistic theoretical model to explain the psychotherapeutic process that is built in a creative union with the client. Generalization, ordering and prioritization in this complex scientific field based on empirical psychotherapeutic experience and methodological assumptions.

Starting point, methodological focus - interaction of bodily and mental... The psychotherapist, analyst cannot ignore the bodily sphere of human being and is forced to ask himself a question about the relationship between the body and the mental. Epoch monistic approach to explaining these relationships (on the principle of "either-or") gave rise to two warring camps: materialists and idealists. The former, as is known, are much more numerous in Russia, and, in their opinion, “the psyche grows out of the brain,” that is, in the brain(in the body) is the primary cause of the psychic (primacy of matter). No less absurd seems to be an alternative idealistic interpretation of the relationship between the bodily and the mental, seeking the cause of physical corporeality in a disembodied ideal dimension. Freud's position, which reduces the mental to one principle ¾ instinctive, ¾ which literally means the following: “the mental grows out of the body,” ¾ is an example of a monistic (materialistic) approach in psychotherapy.

K. Jung is often credited with such views, which are unusual for him, and, in order not to be unfounded, I will quote one of his statements: “We must completely abandon the idea that the psyche is somehow connected by the brain, and instead recall the 'meaningful' and 'intelligent' behavior of lower organisms, which do not have a brain. Here we find ourselves much closer to the primary factor, which ... has nothing to do with the activity of the brain ”2... Only in his early works did K. Jung suggest that there may be a brain substrate for mental phenomena, but later came to the conclusion about the existence of one ¾ the first¾ factors outside these two opposite principles ¾ unusmundus, as a universal organizing law (L.O.V.).

A dualist conducts a “double” independent study in each parallel dimension: separately ¾ in the body (“the cause of the bodily ¾ in the body”), and separately ¾ in the mental (“the cause of the mental ¾ in the psyche”). By simple addition, the notorious unity cannot be obtained “in the head” of a researcher.

Monism and dualism proceed from the principle of causation: either one opposite is the cause of the other, or each of them has its own cause. But there are more productive options for solving this epistemological problem, because only in the cognition of opposites it is possible to divide. One of them is the Hegelian dialectical the principle of the existence of the “third”, which is not the first two, but unites the nature and essence of these two principles. To others ¾ Jungian principle synchronicity¾ uncaused coincidence of events, semantic spatial ordering. The principle of synchronicity was introduced by Jung as a principle complementary to the causal, together with which he constitutes the archetype of order.

Synchronicity, according to Jung, refers to the incredible phenomena of causeless nature ¾ “semantic coincidences” in time, spaced apart in the space of events.

The most famous example of the phenomenon of synchronicity is the story of an intellectual client of Dr. Jung who dreamed of a golden scarab, but the meaning of this symbol was beyond her reach due to the abundance of rational defenses of consciousness and the “impossibility” of the existence of a golden scarab in reality. While discussing the dream, a real beetle, very much like a scarab, hit the glass of the room. “Here is your scarab,” Jung said in his famous phrase, noticing coincidence ¾ unreasonable order, established at this moment in his room.

The semantic ordering of the world, as Jung believed, has no reasons. The meaning is self-fulfilling and self-existing at every moment in every phenomenon of the world. Self-existence of meaning is a transcendental function in space and time, ordering the existence of things in the world.

Jung writes: “The connection between events is different from the causal character and requires a different principle of explanation” 4... According to Jung, a large number of individual observations of events in the world of accidents lend themselves to statistical analysis, and the random events themselves are collected in so-called “acyclic groups”. In the psychoid world, saturated with the random and unique, according to K. Jung, the laws of synchronicity reign, and the connection between the body and the soul is arranged according to the same laws.

K. Jung, creating his own direction in psychotherapy, emphasized that he himself is the only Jungian. Indeed, among the post-Jungians there are many psychotherapists who consider themselves his students, but do not accurately interpret even the concept of an archetype.

Work in the paradigms of Jungian analysis and analytical psychology, addressed to the “spiritual man”, entirely depends on only one professional quality of the psychotherapist - internal culture. K. Jung was an encyclopedist who read the most ancient books (in Latin, Greek, Sanskrit and other languages), whose age was counted in centuries and millennia. It is difficult to imagine a modern, thinking by “external” reasons, extroverted psychologist or psychotherapist, sitting in a library studying ancient texts.

Jung was asked, “How did you make this diagnosis?” He replied: “Okay, I'll explain, but first I'll have to explain to you what you need to know in order to be able to understand this.” And yet, in connection with this: “... the observations underlying my results are probably unfamiliar to most and therefore seem unusual” 58.

C. Jung's deep interest in spiritual phenomena and philosophy raised the applied science of healing the mentally ill to theoretical reflections on the Spirit:

“A psychology that only satisfies the intellect is never practical, because the integrity of the soul can never be grasped by the intellect alone ".

"Psychology¾ this is not the science of consciousness ”. Consciousness is withdrawn from the brain, from the feelings (now¾ and out of the body). Freud deduced unconscious from consciousness " .

“Analytical psychology differs from experimental psychology in that it does not try to isolate individual functions (...), as well as subordinate the experimental conditions to research goals; on the contrary, she is busy with a naturally occurring and holistic psychological phenomenon ... ".

It is possible to understand a holistic mental phenomenon if the one who understands opens to it not only his own intellect, but ¾ soul... K. Jung was one of the first to return to psychology the soul that had been lost and had fallen out of it. All his life he tried to understand how it works. “... Soul, like“ personality ”(Persona), there is a function of the relation,¾ it consists of two parts,¾ one belonging to the individual, and the other, involved in the object of the relationship ... ".

In his work "Libido and its Metamorphoses" K. Jung writes about the structure of the soul, which unites the content of consciousness and the unconscious. Consciousness is ephemeral and momentary, but necessary for ordering a person's life. Conscious processes encompass his mind, will and sensations; intuition, feelings and drives are least subject to conscious control and understanding. Unconscious processes oppose conscious ones, but move towards them ( enantiodromia or counter movement) ¾ the principle of interaction of opposites established by Heraclitus and used as the main assumption in analytical psychology by C. Jung... Everything that excludes the conscious mind finds its embodiment in the nearest unconscious.

In the unconscious, Jung placed the source and form of the spiritual heritage of mankind, or rather, the possibility of reaching it ¾ archetype, calling this level of the unconscious collective. Jung himself bitterly complained that the concept of an archetype is irrational and therefore difficult for scientific understanding. But the “psyche” itself, as a natural formation, wrote Jung, “is an irrational given,” “an identified universe” 63. K. Jung has many definitions of the archetype, for example:

"Archetype¾ a transcendental reality in relation to consciousness, which brings to life complexes of ideas that…. act as mythological "motives".

“There are as many archetypes as there are typical life situations. Endless repetition has minted this experience on our psychic constitution¾ not in the form of images filled with content, but above all as forms without content representing such a possibility of a certain type of perception and action ”.

The archetype is a mental organ, but it acts against the will and reason. The archetype is empty ¾ it creates and mediates only itself possibility of transformation make a breakthrough into other, divine (spiritual) dimensions from the primitive (clay as a metaphor, bodily) form of its original instinctive essence.

The central archetype of K. Jung is the archetype of the Self, Self. One of the most important symbols of the Self, he considered the symbol of the Eternal Infant. Jung is attracted by the general mythological motives of heroic myths, in which the hero's path begins with the birth of a special baby:

the miraculous birth of the baby-god-man;
abandonment and orphanhood in the first moments of life;
the divine power of the infant and insecurity;
rescue and return of the baby;
hermaphroditism (like most gods).

Jung believes that the baby as a symbol combines the opposite principles: loneliness and at the same time the protection of the gods; primitive preconsciousness and transcendence; something unsettled, inseparable and completeness of the numinous-sublime; exposure to hazards and invincibility, etc. The infant symbolizes a plural state of selfhood in the earliest stages of individuation. A person with a multiple self, unconsciously seeks to identify with the multiplicity of the group, because only within the group is he able to experience his integrity and the continuity of his being. The archetype of the Eternal Infant is the leading one at the stage of personal infancy before secondary identification ¾ before the “birth of the Hero”.

In post-Jungian depth psychology, the infant state of mind is called "Inner Child". This term has now become commonly used in psychotherapy schools. Whatever transformations take place in a person's soul, his inner child remains a child, wonderful and terrifying, constantly requiring attention and, at some point in life, incarnation. He is terrible in his narcissism, but wonderful in creative immediacy.

The very word "archetype" was borrowed by Jung from the ancient philosophers and Goethe. Philo called the image of God in man as an archetype; Plato is an eternal idea; Blessed Augustine ¾ the original image underlying human knowledge; scholasticism ¾ a natural image underlying human knowledge.

Thus, K. Jung's archetype is an idea that grew out of his individual life experience of existence universal ways of being human. The archetype has a number of properties ¾ collectivity, depth, autonomy, attraction (gravity) and a certain form.

The relationship between archetype and experience is built in the movement of the process. shaping... Each of the sides ¾ internal (archetypal) and external (environmental) ¾ influences the other, shaping the subject's own experience. In archetypal forms past experience is crystallized and future is sanctioned.

/ The text uses engravings by A. Dürer /

(Khegai Lev Arkadievich - analytical psychotherapist, psychologist, writer)

K.G. Jung was one of the founders of psychoanalysis, a student and close friend of Freud. Theoretical disagreements and personal circumstances led Jung to create his own school, which he called analytical psychology.

Jung did not completely reject psychoanalytic concepts, but considered them limited and tried to correct them. In fact, the psychology he created is broader and more universal, so that Freudian psychoanalysis can be considered a special case of it.

In Jung's approach, there remains the recognition of Freud's main idea that modern man suppresses his instinctive drives, often does not realize his vital needs and the motives of his actions. If you help him better understand the situation, exploring the manifestations of his unconscious life - fantasies, dreams, slips, etc. - then he will learn to better cope with his psychological problems and his symptoms will weaken.

This is, in the most general terms, the idea of analytic therapy. However, unlike Freud, Jung had no inclination to express his thoughts in the form of scientific theories. He was always more interested in the direct experiences of people - their feelings, dreams, spiritual searches, significant life events. He developed a psychology close to the very elements of human emotions.

Therefore, he went on to abandon complex theorizing and dogmatic statements, emphasizing the empirical nature of psychological science. He strove to describe various psychological phenomena as they are.

Since the emotional life in nature is universal - all living beings experience fear, excitement, pleasure, etc. - this allowed him to suggest the collective basis of human experience.

Of course, Jung, following Freud, recognized that a person's current problems were influenced by his entire life history, the stress and psychological trauma he experienced, and especially early family relationships. But we do not have an unambiguous conditionality by the past, precisely because many of our mental processes are characteristic of all people in general.

The individual and the collective are combined in a person. It was influenced to the same extent, for example, by the traditions, language and culture of the society to which it belongs, not to mention genetic factors. This cannot be denied and one cannot simplify the picture of mental life by highlighting only a couple of logical lines in it, as Freud did.

Logical harmony is important for scientific discussions, but to treat people, you need to have flexibility and breadth of vision of emerging situations. In addition, Jung saw the healing power of psychoanalysis not in the accuracy of the analyst's explanations, but in the uniqueness of the new experience the client received in the sessions, the experience of self-knowledge and the transformation of his personality.

For example, the psychological situation of one person may resemble the struggle of a hero with numerous obstacles, while the problems of another revolve around the topic of unhappy love. We can say that some kind of fantasy seems to hold people captive, forcing them to suffer, often for a very long period of time. This fantasy stubbornly remains unconscious. Rational explanations in terms of repressed drives would do little for these patients. How often do we say to ourselves: I understand everything, but I cannot change. And we do not know if there is any absolutely realistic vision at all that would save us from delusions and free the soul from suffering. Perhaps no sage in the world will tell us how to live and what to do.

Turning to universal universal human tendencies, one can single out themes in any problem that are well known from mythology, literature and religion. Jung called such themes archetypes. If the functioning of all the psychic energy of a given person is due to this topic, then we can talk about the presence of a psychological complex. This term was also coined by Jung.

But it is not enough just to name the complex in order to understand his situation, it is very useful for a person to discuss his experiences with another and find images, symbols and metaphors that describe them. They do not contain specific recipes or tips. But the symbolic language has sufficient semantic capacity to reflect all the nuances without distorting the picture of the real situation. It is through images that emotional states are transmitted and expressed in all their depth. Therefore, in order to change your emotional situation, you must first at least see it as it is in all its versatility and contradiction.

This is why, in practice, the Jungian analyst works more with the fantasy reality in which the client lives, and of which his current problems are in fact a part.

We cannot live without inventing a version of reality for ourselves that gives meaning and structure to our experiences. Although it seems to us that our picture of the world is rationally substantiated, in reality it is based on ancient and well-known human fantasies from history and mythology. Jung called this unconscious tendency to order his cosmos as the striving for the realization of the Self.

The words Self, True Self, Higher Self, innermost essence, God, Buddha nature, etc. create similar images of a source, an ultimate goal, or a pole that controls all processes. It is always something more, significant, charged with meaning. And most people would agree that opening up this new perspective in life is absolutely essential for peace of mind. Finding oneself, finding the meaning of life, achieving self-realization - consciously or unconsciously - such is the task of any human search, whatever everyone means by these concepts.

Man approaches this goal through a complex spiral path of trial and error. This is not to say that he necessarily ultimately becomes convinced of any certain truths or accepts religious faith, which give him spiritual strength. Rather, something crystallizes in him by itself as the accumulation of life experience, knowledge of the world and oneself. In any case, we are talking about such a person as a strong personality, as having a broader consciousness and discovering his creative potential. Jung believed that the development of a symbolic relationship is absolutely necessary in order to move towards this state, and that analysis is essentially one of the practices that develop such an attitude.

For example, a person experiences loss of energy, fatigue, influx of depressive moods. He is not confident in himself, considers himself a failure, a weak person, cannot find something to do for himself. He has a feeling that something is broken, that something is going wrong in his life and urgent help is needed. Dissatisfaction with himself grows, and he comes to the psychoanalyst. He probably hoped to get advice and quickly understand what exactly should be done. It may happen that the analyst will disappoint him by saying that the analysis usually requires a long period of time and regular meetings. Any result implies effort and the required amount of work done. In addition, it should be clear that it is difficult to instantly change something that has developed over the years and has a long history.

The analyst can only promise to use all his knowledge and professional experience to help the client understand his situation. In the beginning, uncertainty about the nature of the analytic work is likely to cause some anxiety and subconscious fears in the client. But he will soon find that he feels much better after the session. The analyst demonstrates a desire to understand his problems, he never judges or criticizes, he is polite and considerate, and his insightful comments help to clarify a confused life situation. In addition, the client usually enjoys the relaxed atmosphere during the sessions. He has the right to do absolutely whatever he wants and say whatever comes into his head. He will discover that for the first time he confessed to himself things that he did not suspect before, and was able, having stepped over barriers, to tell about episodes of life that he had not previously told any outsider about.

Having expounded his life story, he will feel immensely relieved, as if he had lifted a heavy load from his shoulders. And at the same time, many moments will appear that will interest and puzzle him. It is as if he will live his life again, seeing in a new way the role of others in it, above all the closest people. Perhaps the discoveries made will sadden him a little. But at the same time, he will be able to distance himself more from his past, he will begin to see it more realistically. He will now, as it were, learn to find support within himself. This is how the analysis unfolds session by session.

Each time, plunging into the world of his memories, reflections, feelings and fantasies, the client will feel that something very important is happening in his life, personally important, that this is the place where he feels good, where he can just be himself, without hiding behind masks and without trying to adapt to someone. He will find that he can afford to be stupid, capricious, aggressive, and weak and addicted in sessions. But this behavior does not bother the analyst, he does not respond aggressively, as his parents reacted in childhood, he accepts the client with all his human weaknesses, thereby teaching him to accept himself in the same way, and calmly helps to sort out his feelings. In moments of any unpleasant experiences, the client will now not fall into despair and depression, knowing that he can always turn to the analyst for support - the person he trusts. Gradually, he will have a sense of his path in life, his path, giving him confidence in his abilities. His life will change for the better. All of these stages describe the development of a symbolic relationship. Those. earlier this person lived, experiencing a strong internal conflict, lived according to the principle "either-or", "all or nothing." Now he seemed to have managed to rise higher above the previous contradictions, his inner tension weakened, and more spontaneity and creativity appeared in his behavior.

This is the idealized picture of analytic therapy. Some people have a fantasy that psychoanalysis is difficult and painful. However, this is not at all the case. If our above-described client turned to a psychiatrist, then, probably, he would be given some kind of diagnosis that sounds frightening to a person unfamiliar with medicine, would be prescribed pills or put in a hospital. But everyone knows what the atmosphere of psychiatric clinics is, and what reputation it can create later. Another option would be to see a psychotherapist. Currently, most psychotherapists use active techniques. The client would have to be hypnotized or forced to do some exercise or breathe unnaturally. In general, there is a large element of violence in such procedures. They are designed for those who like to take risks and try everything for themselves. However, despite the usually large promises, their therapeutic outcome is difficult to predict. In addition, as can be seen, in these approaches the client is not treated with respect as a person who has his own rights. For some people, accustomed to humiliation and self-humiliation, this attitude of “let me be repaired”, “do something to me” is completely natural. However, for many others, this is unacceptable.

In psychoanalytic sessions, the situation is completely different. All work is based on exclusively voluntary cooperation. And it is more like a normal conversation with a sympathetic partner. Moreover, the analyst will not throw rash phrases, impose his opinion, interrupt the client or force him to do something. What matters is that the client will feel that they have gradually developed a personal relationship with them. The analyst will truly become a friend, whose opinion, whose attitude is not indifferent. He will become a necessary, significant person, and at the same time, he will remain a person on whom the client does not depend so that this could in any way limit his freedom or cause harm. Indeed, at any moment when he feels that their relationship has been exhausted or there is no longer a need for them, he has the right to interrupt the analysis.

Jungian analysts are particularly distinguished by the fact that they view any person, no matter what difficult period he is going through at the present time, as potentially healthy, talented and capable of positive change. Whereas classical Freudian analysts still retain some elements of the medical heritage, such as the use of the couch and the exploratory nature of their primary method of free association, the atmosphere of Jungian analysis is freer.

Unlike Freudians, who strive for precise theoretically grounded interpretations, which, unfortunately, can sometimes be revealing in nature and therefore be perceived as accusations, Jungian analysts proceed from the assumption that only what is true for the client himself is true. They will try to discuss the problem from all possible points of view, in a soft manner making assumptions rather than statements, leaving the client the right to choose what is important to him at the moment. Seeing in the analysis more than just a clinical procedure - a way to intensify personal and spiritual development - Jungians support any creative endeavors among clients that may manifest themselves in a love of drawing, clay modeling, writing stories, keeping a diary, etc.

It is no coincidence that, having passed the Jungian analysis, many clients find themselves in art. A typical example is the fate of Hermann Hesse, the Nobel laureate in literature. Not only his books, but also the works of Gustav Meinrick, Borges and many other famous writers were created under the strong influence of Jung's ideas. However, Jungian psychologists themselves, not only their former clients, are known for their literary work. This is how the books by James Hillman, Thomas More, Robert Johnson have recently gained worldwide fame. Some of them can be called bestsellers without exaggeration. This is a feature of the modern reader that he likes not only works of art, but also fascinatingly written books on psychology, dedicated to the secrets of the human soul. Many Jungian books are now available in Russian. But it may be even better to read, for example, the science fiction novels of Hogarth, Tolkien or Stephen King, or the most interesting books on mythology by Joseph Campbell and Mircea Iliad, who were Jung's close friends, to get acquainted with Jung's ideas.

One might get the impression that Jungian analysis is intended only for special people who are prone to self-digging and reflection. But analytical methods today work with a wide variety of clients, even with small children. The desire to be happier, more successful, to live in peace with oneself is inherent in all people, even if they are not able to clearly understand it and formulate it in such phrases. The theoretical breadth, flexibility and variety of methods in analytical psychology allow the analyst to find the “key” to any human soul.

Returning to history, Jung did not make petrified dogmas out of his ideas and did not suggest that they be blindly followed. First of all, Jung gave us an example of courageous exploration of the depths of our own soul and selfless service to people. He
recognized that the psychology he created was essentially his own psychology, a description of his personal spiritual quest, and did not want to spread it, let alone turn it into a fetish. However, he had a huge impact on so many people. His personality, undeniably brilliant, is comparable only to the titans of the Renaissance.

His ideas have given a powerful impetus not only to the development of psychology and psychotherapy, but also to practically all humanities in the 20th century, and interest in them continues unabated. We can say that modern religious studies, ethnography, studies of folklore and mythology 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.

Over the years since his death, several educational institutes of analytical psychology have been created in different countries of the world, journals have been founded and a huge number of books have been written. The study of Jung's psychology has long been a must for anyone studying 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, integrating his ideas into practice and creatively developing them. They are united in the International Association for Analytical Psychology, as well as in numerous local clubs, societies and national associations. Congresses and conferences are held periodically. If you take an interest in the work of modern Jungians, you will notice that they are not a simple apologetics of Jung. Many of his concepts were criticized and changed in accordance with the spirit of the times. In addition, the mutually enriching influence of analytical psychology and other trends 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 gradually blurring the boundaries between psychotherapeutic schools and about one unified field of ideas in depth psychology. In some countries, the Jungan analysis has received government recognition and is included in the health insurance system. There are even examples of involving Jungian psychologists in political consulting.

The fate of a very famous figure in the early period of psychoanalysis - Sabina Spielrain - a psychologist from Rostov-on-Don, a student of Freud and Jung at the same time, was connected with Russia. In the 1920s, there was a great interest in psychoanalysis in Russia, and some of Jung's works were translated. However, everyone knows that then followed a long period of persecution of Freudianism, which also affected analytical psychology.

It is clear that many of Jung's ideas, especially about the demonic nature of collective psychology and the attempts of the individual to resist it, as well as about the irrational forces in the human soul capable of breaking out, could threaten the ruling regime by opening people's eyes to what was happening. In addition, Jung's poetic language was incomprehensible to ideologically processed Soviet minds thinking in terms of “activity” and “mental functions.” Only the typology developed by Jung seemed to be accepted unconditionally, entering many Russian psychodiagnostic studies. Only with the onset of the so-called “perestroika” ”When everyone reached out to normal world values and standards, interest in Jung began to snowball. Not the least role in the popularization of Jung was apparently played by the translations of Academician Averintsev, which he accompanied with excellent, truly not inferior to Jung's erudition comments. Thus, thanks to enthusiastic philosophers and psychologists, many of whom were primarily trying to fill their own spiritual vacuum, we received translations of the most important works of Jung and his closest students.

Swiss psychologist C. Jung (1875-1961) graduated from the University of Zurich. After completing an internship with the psychiatrist P. Janet, he opens his own psychological and psychiatric laboratory. At the same time, he gets acquainted with the first works of Freud, discovering his theory. The rapprochement with Freud had a decisive influence on Jung's scientific views. However, it soon became clear that, despite the proximity of their positions and aspirations, there were significant differences between them, which they had not been able to reconcile. These disagreements were primarily associated with a different approach to the analysis of the unconscious. Jung, in contrast to Freud, argued that "not only the lowest, but also the highest in a person can be unconscious." Disagreeing with Freud's pansexualism, Jung considered libido a generalized psychic energy that can take various forms. Disagreements in the interpretation of dreams and associations were no less significant. Freud believed that symbols are substitutes for other, repressed objects and drives. In contrast, Jung was convinced that only a sign consciously used by a person replaces something else, and a symbol is an independent, living, dynamic unit. The symbol does not replace anything, but reflects the psychological state that a person is experiencing at the moment. Therefore, Jung was against the symbolic interpretation of dreams or associations developed by Freud, believing that it is necessary to follow the symbolism of a person into the depths of his unconscious. Individual psychology.

A. Adler (1870-1937) graduated from the Medical Faculty of the University of Vienna, starting work as an ophthalmologist. However, his interests soon shifted towards psychiatry and neuroscience. Adler denied Freud's and Jung's ideas about the dominance of the individual unconscious.

physical instincts in the personality and behavior of a person, instincts that oppose a person to society and separate from it. He believed

Adler. Adler became the founder of a new, socio-psychological direction. It was in the development of these new ideas of his that he parted with Freud. His theory is very little connected with classical psychoanalysis and represents an integral system of personality development.

Analytical psychology is one of the schools of depth psychology, based on the concepts and discoveries in the field of the human psyche, made by the Swiss psychologist Carl Gustav Jung (1875 - 1961). Jung proposed a fairly extensive and impressive system of views on the nature of the human psyche. His works - 20 volumes of an incomplete collected works, published in German and English, include a deeply developed theory of the structure and dynamics of the mental, - conscious and unconscious, - a detailed theory of psychological types and a detailed description of universal mental images that originate in the deep layers of the unconscious psyche ...

Psychoanalysis is a general theory and method of treating nervous and mental diseases. Psychoanalysis emerged at the beginning of the century as one of the areas of medical psychology, first through the efforts of Z. Freud, and then by his followers, gradually turned into a doctrine claiming to be an original solution to almost all worldview problems. At the same time, it became part of the daily life of millions of people in Western Europe and especially in the United States. Psychoanalysis is a philosophical doctrine of man, a social philosophy, thus belonging to the factors of an ideological order.

Jung began working on Psychological Types after his final break with Freud, when he left the Psychoanalytic Association and left the chair at the University of Zurich. This critical period (from 1913 to 1918) of painful loneliness, which Jung himself later defined as “a time of inner uncertainty”, “a crisis of the middle of life”, was intensely saturated with images of his own unconscious, which he later wrote about in his autobiographical book “Memoirs. Dreams. Reflections ". There, among other things, there is such evidence.

Among the theorists and practitioners of psychoanalysis, Carl Gustav Jung occupies a very special position. No wonder he, in order to dissociate himself terminologically, calls his teaching analytical psychology. In medical practice, he, of course, acts completely according to his theory, without rejecting, however, at the same time the fruitful methods developed by the psychoanalysis of the Viennese school in the person of its founder Sigmund Freud. Jung does not reject the valuable results that came to the first of the apostates - Alfred Adler, who caused a schism in the Viennese school. The well-grounded "apostasy" of Jung, who still highly respects his, as he puts it, "Maester Freud", was an inevitable step not so much for himself as for the entire psychoanalytic movement. After all, this latter belongs to those phenomena of culture and civilization that are predominantly of a collectivist nature and, revealing themselves in their forward movement dialectically, oblige their representatives, since for the latter the matter itself is more important than personal considerations, to look closely at the purposefulness of this movement, especially then, when there is a tendency (as is the case in the Viennese school) to close the system. This gravitation takes the eye away from the self-evident next steps - the implementation of them, however, would make it impossible and unnecessary to close the system.

As a unit for analyzing the psyche, Jung proposed the concept of an archetype as a supra-personal innate model of perception, thinking and experience at various levels of the human psyche: animal, universal, generic, family and individual. The energy of the archetype is due to the fact that it is the realization of libido - a universal psychic energy, which, unlike Freud's libido concept, does not have its own definite color (for example, sexual), but can have different manifestations in different areas of a person's life. In the process of personal research of his own psyche - analysis, a person meets his unconscious through understanding symbols that can be found in all spheres of life: in dreams, art, religion, relationships with other people. The symbolic language of the unconscious should be studied and understood using the data of mythology, ethnology, and religious studies. Attention and openness to these processes harmonizes human life.

Jung also gave a description of the extraverted (aimed primarily at the external world) and introverted (aimed at the inner, subjective world) attitudes and four functions, according to the role of which personality types are distinguished in the individual psyche.

From the point of view of analytical psychology, neurosis is the result of a disharmonious relationship between individual consciousness and archetypal contents. The goal of psychotherapy is to help the individual establish (or re-establish) a healthy connection with the unconscious. This means that consciousness should neither be absorbed by unconscious contents (which is defined as a state of psychosis), nor isolated from them. The meeting of the consciousness with the symbolic messages of the unconscious enriches life and promotes psychological development. Jung considered the process of psychological growth and maturation (which he called individuation) a key process in the life of each individual and society as a whole.

To move along the path of individuation, a person should allow an encounter with something in his personality that is outside the ego. This is facilitated by working with dreams, acquaintance with religions and various spiritual practices and a critical attitude to social laws (and not blind, non-reflective adherence to habitual norms, beliefs, stereotypes).

Chapter 2. Psychological Concepts

6. Analytical psychology of K. Jung

Carl Gustav Jung (1875-1961) is a renowned Swiss psychologist, psychiatrist and philosopher. In 1909-1913. collaborated with 3. Freud, played a leading role in the psychoanalytic movement: was the first president of the International Psychoanalytic Society, editor of a psychoanalytic journal, lectured on the introduction to psychoanalysis.

Along with Z. Freud, A. Adler and others, Jung is one of the founders of depth psychology, which studies the so-called deep levels of the personality psyche. They are made up of drives and other motivational tendencies, among which the main role is played by unconscious motives, generally unconscious, opposed to mental processes functioning on the upper "floors" of the human psyche. In his theory of the unconscious, Jung continues the line of Freud.

First of all, he shares and develops a general Freudian approach to the psyche as an energetic contradictory system - multilevel and multipolar. At the same time, he does not agree with the pansexual interpretation of the libido, arguing - contrary to Freud - that the basis of the personality and the source of its conflicts is not sexual attraction, but psychic energy as such, that is, any need, not only directly related to the somatic, bodily sphere ... Such a very broad, desexualized concept of libido could not be accepted by Freud. Between him and Jung in 1913. there was a break.

Later Jung moved away from Freudianism and developed his own theory, which he called "analytical psychology." With his ideas, he had a significant impact not only on psychiatry and psychology, but also on anthropology, ethnology, comparative history of religion, pedagogy, and literature.

The structure of the human psyche in the concept of C. Jung

Jung viewed structure as having three components:

consciousness - EGO - I;
individual unconscious - "IT";
"Collective unconscious", consisting of mental prototypes, or "archetypes."

information from the outside world of low intensity, which has not reached the level of consciousness
Content that has lost intensity and forgotten
Inborn biological instincts and impulses
Displaced from consciousness, suppressed desires, thoughts, experiences, forming "unconscious complexes"

Archetypes determine:

A predisposition to a certain type of behavior
Collective ideas of humanity in a certain era, "spirit of the era"
Affect the external physical world, nature, space

Jung noted that the following contents, or components, can be represented in the human mind:

It is necessary to correct the complexes as a whole, in order to correct the "complex", it is necessary to extract the emotionally charged "complex" from the unconscious, to re-comprehend it and change its emotional sign, to change the direction of the affect, that is, the goal is to eliminate not the symptom, but the affect that underlies " complex ".

Jung discovered the law of "the unity of being in common unconsciousness": if two people at the same time show the same complex, then an emotional projection arises, causing attraction or repulsion between them, that is, you begin to relate to this person the way you would treat this complex if you were aware of it.

Jung notes that such an unconscious projection, a connection exists between parents and children: “a well-known example is a mother-in-law who identifies herself with her daughter and thus marries her son-in-law; or a father who believes that he cares about his son, naively forcing him to fulfill his father's desires, for example, in choosing a profession or when getting married; or the son identifies himself with the father, or the presence of a close unconscious connection between mother and daughter. "

Jung argues that any mental reaction disproportionate to the cause that caused it must be investigated as to whether it was caused at the same time by the archetype.

Jung introduced the concept the acasual binding principle of synchronicity- which denotes meaningful coincidences of events separated in time and space.

By his definition, synchronicity takes effect when "a certain mental state occurs simultaneously with one or more external events that arise as significant parallels to the current subjective state." Synchronously related events are clearly related thematically, although there is no linear causal relationship between them. For example, you think of a person whom you have not seen for a long time, and he unexpectedly appears in front of you or calls you from afar, or suddenly you have an alarming state of fear and you soon become a witness or participant in an accident, etc.

A possible explanation for the phenomena of "synchronicity" is the presence of a person's unconscious connection with other people, with the archetypes of the collective unconscious, with the physical world and the information field of humanity and space, with past, present and future events.

Jung's innovative ideas about the collective unconscious, about the unconscious unity of man with all of humanity, the world, the cosmos are further developed and confirmed in modern studies of transpersonal psychology.

The Universe is an integral and unified network of interconnected, interpenetrating worlds, therefore it is possible that under certain circumstances a person can restore his identity with the cosmic network and consciously experience any aspect of its existence (telepathy, psychodiagnostics, vision at a distance, foresight of the future, penetration into the distant the past manifests itself in some people, and the question is no longer whether such phenomena are possible, but how to describe the barrier that does not allow them to occur at any time). Experimental modern research by S. Grof confirms the correctness of K. Jung's concept, the inextricable connection of human consciousness with the unconscious phenomena of the personal and collective unconscious, with archetypes, the possibility of a person's access to the global information field of collective unconscious and cosmic consciousness in transpersonal experiences.

Analytical psychology

Analytical psychology- one of the psychodynamic directions, the founder of which is the Swiss psychologist and culturologist C.G. Jung. This direction is related to psychoanalysis, but it has significant differences. Its essence lies in comprehending and integrating the deep forces and motivations behind human behavior through the study of the phenomenology of dreams, folklore and mythology. Analytical psychology is based on the idea of the existence of the unconscious sphere of the personality, which is the source of healing powers and the development of individuality. This doctrine is based on the concept of the collective unconscious, which reflects the data of anthropology, ethnography, history of culture and religion, analyzed by Jung in the aspect of biological evolution and cultural-historical development, and which is manifested in the psyche of the individual. In contrast to the natural-scientific approach of experimental psychology, analytical psychology does not consider an abstract isolated individual, but the individual psyche as mediated by cultural forms and closely related to the collective psyche.

General Provisions

Derivatives of analytical psychology are:

Basic concepts

Unconscious

Analytical psychology is based on the assumption of the existence of the individual unconscious as a powerful component of the human soul. Stable contact between consciousness and the unconscious in the individual psyche is necessary for its integrity.

Another key assumption is that dreams exhibit thoughts, beliefs, and feelings that otherwise remain unconscious to the individual but tend to do so, and that this material is expressed in the way a person describes visual images. Remaining unconscious, this material is contained in the unconscious, and dreams are one of the main means of expressing this material.

Analytical psychology distinguishes between the individual (personal) and the collective unconscious (see below).

The collective unconscious contains archetypes common to all people. This means that in the process of individuation, symbols may emerge that are not directly related to the direct experience of a particular person. These contents are rather answers to deeper questions of humanity: life, death, meaning, happiness, fear. These and other concepts can be actualized and integrated by a person.

Collective unconscious

Jung's concept of the collective unconscious is often misunderstood. To understand this concept, it is important to understand the meaning of archetypes.

The archetypes of the collective unconscious can be thought of as the DNA of the human soul. All human beings have a common physical inheritance and a predisposition to approximately certain physical forms (for example, to have two hands, one heart), and in the same way we all have innate psychological predispositions in the form of archetypes that form the collective unconscious.

In contrast to the objective world, the subjective reality of archetypes cannot be fully measured by quantitative research methods. It can only be discovered through the study of the symbolic communication of the human soul - in art, dreams, religion, myth, and in the drawing of human relations and behavior. Jung devoted his life to the task of discovering and understanding the collective unconscious, he assumed that a certain symbolic theme exists in all cultures, all eras and in each individual person.

Archetypes

Jung introduced the concept of the psychological archetype in 1919 in Instinct and the Unconscious. In his understanding, archetypes are innate universal prototypes of ideas, and they can be used to interpret research results. A group of memories and connections around an archetype is called a complex. For example, the mother complex is associated with the mother archetype. Jung considered archetypes as psychological organs, by analogy with the organs of the body, since both have morphological inclinations that manifest themselves in the course of development.

Self-realization and neuroticism

An innate need for self-realization pushes people to discover and integrate discarded material. This natural process is called individuation, that is, the process of becoming an individual.

According to Jung, self-realization can take place in two stages. In the first half of life, a person separates from the community, tries to create his own identity (I). Therefore, there is a lot of destructiveness in young people, and the adolescent's relationship to his parents is often full of hostility. Jung also said that we go through "second puberty" about 35-40 years old, when we shift the emphasis from material values, sexuality, childbearing to the values of community and spirituality.

In the second half of life, a person reunites with the human race, again becomes a part of it. At this time, an adult begins to share something with others more willingly (to voluntarily devote his time to common affairs, to be engaged in construction, gardening, art) than to destroy. During this period, he pays more attention to his feelings - conscious and unconscious. As Jung observes, a young man would rarely say “I’m angry” or “I’m sad,” as this would imply joining the common human experience that he usually comes to in more mature, wiser years. Youth is characterized by the theme of searching for one's true essence, and for a holistic personality, the leading idea is to contribute to a common experience.

Jung suggested that the ultimate goal of the collective unconscious and self-realization is to achieve the highest, that is, the spiritual level of experience.

If a person does not progress along the path of self-knowledge, neurotic symptoms arise, including such well-known ones as phobia, fetishism or depression.

Shadow

A shadow is an unconscious complex, by which is meant the repressed, repressed or alienated properties of the conscious part of the personality. In analytical psychology, it is customary to distinguish both the creative and destructive aspects of the Shadow of a person.

In its destructive aspect, the Shadow represents that which a person does not accept in himself. For example, a person who considers himself kind has the shady qualities of rudeness or wickedness. And vice versa, a person who is tough in character remains in the Shadow with tenderness and sensitivity.

In a constructive aspect, the Shadow represents positive, useful qualities. They are spoken of as "the gold of the Shadow."

Jung emphasized how important it is to understand shadow contents and include them in consciousness in order to avoid a situation where a person projects shadow qualities onto others (assigns them).

In dreams, the Shadow is often represented as a dark figure of the same gender as the dreamer himself.

According to Jung, a person deals with the Shadow in four ways: denial, projection, integration and / or transformation.

Notes (edit)

Literature

CG Jung, Memories, Dreams, Reflections. Kiev: Air Land, 1994.
C.G. Jung, Tevistok Lectures. Kiev: Shinto, 1995.
CG Jung, Libido, his metamorphoses and symbols. SPb .: VEIP, 1994.
CG Jung, Man and His Symbols. SPb .: BSK, 1996.
G. Adler, Lectures on Analytical Psychology. M .: Refl-book, 1996.
D. Sh. Bohlen, Goddesses in every woman. Moscow: Sofia, 2005.
D. Sh. Bohlen, Gods in every man. Moscow: Sofia, 2006.
H. Dickman, Methods in Analytical Psychology, M., Ron, 2002.
D. Kalshed, The inner world of trauma, M., Academ. project, 2001.
Cambridge Guide to Analytical Psychology, M. Dobrosvet, 2000.
T. Kirsch, Jungians, St. Petersburg, "A-Z", "Janus", 2007.
E. Neumann, The Origin and Development of Consciousness, M., Refl-Book, 1998.
E. Neumann, Depth Psychology and New Ethics, St. Petersburg, GA, 1999.
D. Sedgwick, The Wounded Healer, M., Dobrosvet, 2007.
A. Samuels, B. Shorter, F. Plot, K. Jung's Dictionary of Analytical Psychology, ABC Classics, 2009.
M.-L. Von Franz, Psychology of a Fairy Tale, St. Petersburg, BSK, 1997.
M.-L. Von Franz, Archetypal Patterns in Fairy Tales, M., Klass, 2007.
J. Khodorov, Dance Therapy and Depth Psychology: Driving Imagination, M., Kogito Center, 2008.
J. Hall, The Jungian Interpretation of Dreams, St. Petersburg, BSC, 1999.
J. Hollis, Pass in the middle of the way, M., Infra-M, 2002.
N. Schwartz-Salant, Black nightgown, M., IKSR, 2008.
Jung, Wilwright, Neumann et al., Anima and Animus, M., MAAP, 2008.
P. Young-Eisendrath, Witches and Heroes, M., Cogito Center, 2005.

Links

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