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The founder of the new direction of Analytical Psychology, Carl Gustav Jung, was born in 1875 in the Swiss town of Keeswil in the family of a pastor. After graduating from the University of Basel, the young doctor worked for about 6 years in a psychiatric hospital in Zurich as an assistant to the famous psychiatrist Eugen Bleuler, and since 1910, Jung has been one of the students of the founder of the psychoanalytic movement, Sigmund Freud.
Pretty soon, Jung becomes one of Freud's most promising students and takes a leading position in the psychoanalytic movement.
Between 1909 and 1913, Jung became president of the Psychoanalytic Society and editor of its journal.
A departure from Freud's classical psychoanalysis.
In 1914, a break occurred between Freud and Jung.
And although, in general, Jung remains in the position of psychoanalysis, his views on one of Freud’s most basic provisions - on the dominant role of sexual drives in the motivation of the human personality - diverge significantly from the views of the teacher, which leads to irreconcilable contradictions, extremely painful for himself. Freud.
There were two reasons for the fundamental divergence; this was Jung’s new approach to the ideas of libido and the unconscious.
The emergence of analytical psychology.
Let us remember what the main idea of psychoanalysis was.
According to Freud, the behavior of a person is determined by unconscious motives based on sexual attraction, and the cause of internal conflicts - neuroses and depression - is nothing more than the inevitable contradictions that arise between the conscious part of the personality and unconscious impulsive desires caused by the animal nature of man, which is invariably suppressed social and ethical attitudes.
And this idea may seem strange only at first glance, because in his reasoning Sigmund Freud proceeded from a completely rational understanding of the facts and causes of the neurotic behavior of his patients and a scientific hypothesis about the contradiction between the natural animal impulses of man and the demands of society.
In Freud's teachings, man as an animal and man as a social being were in a state of natural contradiction.
Carl Jung's ideas regarding libido and the unconscious were similar to Freud's only at first glance, and some of them, especially his views on the unconscious, were based on views that were very exotic for that time.
In general, by accepting the very idea of libido, Jung deprived it of its main function - sexual. In his understanding, the original source of conflict was not only sexual energy, but a certain psychic energy as such. Sexual energy was nothing more than a part of it and came to the fore (like any other need) only in those moments when it became relevant for the individual.
In such a coordinate system, any human need, if not fulfilled, could serve as a source of psychological problems, and the list of such needs expanded very far beyond the limits of purely bodily impulses. More precisely, the nature of basic (animal) energy according to Jung remained the same, but manifested itself not only in the sphere of animal needs, but also in types of activity inherent only to humans.
Jung also invested completely different meanings in understanding the motives for personal development. Thus, Freud's famous idea about the Oedipus complex in Jung's understanding takes on a slightly different context. Now, Jung explains, for the most part, the child’s attachment to his mother by the fact that the mother is the source of satisfaction of the current needs of the individual, for example, the basic needs for food and warmth. As for sexual energy, according to Jung’s logic, it became much more relevant during puberty, and therefore much later. At the same time, Jung did not at all deny the phenomenon of sexual desires at an early age, but they were reduced only to fragmentary manifestations, along with other mental needs.
Based on the difference in views on the dominant psychic energy, a much more far-reaching difference emerged regarding the basic paradigm of views on a person’s personality, or more precisely on how this personality is determined at a given moment in time.
Thus, according to Freud’s views, the basis of human personality, its motives and impulses in the present were largely determined by the past, namely the childhood period of development. Jung argued that personal development does not end in childhood.
A person can change significantly at any age, and his motivations are equally determined not only by his childhood traumas, but also by current motives and tasks that exist now and are determined in the present.
Thus, using Freud's psychoanalysis as a basis, Jung essentially treated his teacher's theory quite radically.
But at the same time, without a doubt, Jung’s truly revolutionary view was his interpretation of the unconscious, which became one of the foundations of the new theory of personality.
Personality structure according to Jung.
Structurally, Jung's personality is almost no different from Freud's, but this is only at first glance.
According to Jung, personality - soul (psyche), consists of three components - Ego, Personal unconscious and Collective unconscious.
Ego- the central part of consciousness which includes thoughts, feelings, sensations, information (memories). It is this part of our consciousness that is responsible for identifying us as a separately existing person, for rational perception of the world and for conscious activity (conscious behavior).
Personal unconscious- a repository of information that was previously recognized, however, for certain reasons, repressed and forgotten. Such a concept of the unconscious would be similar to Freud's, if Jung had not gone much further, suggesting that this same area contains the so-called complexes or emotionally colored (charged) parts of the psyche that have acquired the properties of autonomous existence as certain independent entities capable of exerting a significant influence on a person, his condition and behavior.
The reason for the emergence of such mental structures is traumatic situations from the past, which, among other things, were in opposition to the ego, that is, for some reason they could not be accepted by it, and therefore found themselves locked in the subconscious in the form of images of these situations.
In essence, Jung argued for the existence of alien independent elements in the sphere of personal consciousness.
Complexes are suppressed by the volitional conscious efforts of the ego, but without problems they continue to exist again and again, making themselves felt in situations similar to those in which they arose.
The problem is that thanks to these components of the psyche, a person’s free will is significantly violated and the individual begins to behave not in accordance with the requirements of the real situation, but under the influence of internal reasons from the past.
Complexes affect not only a person’s behavior, but also his worldview.
According to Jung, information located in the sphere of the personal unconscious can be realized by the individual.
The third part of personality according to Jung is collective unconscious, which represents the repository of the universal memory of humanity over hundreds of thousands of years of evolution. This is, as it were, the collective heritage of our ancestors, existing in a hidden figurative form in the subconscious of each individual and, under certain conditions, accessible to awareness in the form of images.
The bearers of this collective heritage were particularly significant and energetically powerful images - archetypes(primary modules), which were responsible for the instinctive behavior of people, for perceiving the world in a certain way through basic ideas, the same in different cultures but often not causally related.
This meant that people react to certain situations in approximately the same way, for example, their attitude towards father and mother, child, death, etc.
In fact, each archetype is responsible for a certain typical life situation and determines (is a template) a model of human behavior under given circumstances.
Examples of significant Jungian archetypes are mother, child, death, sage, god, self.
Jung believed that the perception of archetypes is available in figurative form during dreams.
These archetypes are also found in different cultures in the form of symbols, religious, artistic, literary, philosophical.
The most important archetypes of Jung.
It is believed that the number of archetypes in general should be equal to the number of typical situations in our life, which means unlimited. However, Jung identified a number of the most important of them: mask, anima, animus, shadow and self.
Mask (person). One of the most important archetypes for a person whose name speaks for itself.
The mask is that part of our consciousness that faces society. It is through it that interaction with society occurs.
For every social situation, every person has their own type of mask.
The function of a mask is to imitate a socially acceptable image of ourselves, as well as to hide who we really are.
The mask is a very important part of our personality, which is responsible for a successful social life, but, like any useful thing, it carries both good and evil. Often the mask begins to play such a big role for most of us that we completely forget who we really are, which means that we fall under the power of a skillful tool that quietly enslaves us.
Shadow. What is responsible for the “primitive” animal part of our personality, the shadow, is our natural impulses (selfish, sexual, aggressive), which for various reasons are not accepted either by society or by ourselves. Accordingly, we tend to suppress its natural manifestations. However, Jung himself considered the Shadow to be essentially twofold.
On the one hand, it presents obvious problems for the individual, on the other, it is a powerful source of universal energy that can also be used for “peaceful purposes,” for example, channeled into a creative direction.
According to Jung, both the Shadow and the Persona are special archetypes and are a certain basic structure (core) in the collective unconscious. The reason for this view is probably that these archetypes, unlike the others, are responsible for the self-consciousness of the individual, and therefore, both one and the other manifest themselves both in the personal unconscious and directly in consciousness.
The role of the Ego is precisely to create a certain semblance of harmony between the Shadow and the Persona.
This means directing the enormous energy of the Shadow in the right direction.
On the other hand, this means using the Persona, precisely as a practical tool for life in society, without identifying with it.
Anima and Animus. These two archetypes are associated with the images of the Father and Mother, man and woman.
For a man, the Anima image is an ideal, connected on the one hand with the mother, on the other, carrying within itself the unconscious feminine side of male nature, as well as ideas about the ideal woman, which largely influence the search for a partner.
Typical manifestations of Anima in a male character are excessive emotionality, sensuality, and irrational impulsiveness.
Ignoring the feminine side of your nature leads to a certain disharmony in the development of the male personality and the loss of certain opportunities.
For a woman, the Animus is the image of an ideal man, partner, father, as well as the masculine part of her personality. Manifestations of the animus in a female character are aggressiveness in society and family, the desire for dominance, independence, logic.
Just as in the case of a man, ignoring or rejecting the male part of the personality leads to one-sided development.
Archetype Self(I, as it is). Unmanifested under ordinary conditions, this archetype becomes the center of the entire personal structure after a special act, which Jung called individuation.
The individuation of a personality occurs when all its internal structures, which under normal conditions are in antagonism, come into balance and are united in one integral harmony.
Only then does the Self become the defining archetype of personality.
Jung believed that self-actualization of the Self is a very rare phenomenon, nevertheless, it is the main goal of human existence. According to Jung, the Self is the embodiment of our natural religiosity and subconsciously pushes a person to develop inner harmony.
Irina Dembo
The creator of analytical psychology or Jungian analysis, the Swiss Carl Gustav Jung, can be considered a student of Sigmund Freud, although their views subsequently diverged. The son of a pastor, as a teenager Jung felt that the usual religious interpretation of the soul, the world and God was not enough for him. Neither modern science nor religion satisfied his spiritual quest. When the young man entered the medical faculty and began to study psychiatry, opening a textbook, he read that psychiatry is the science of personality and his heart began to beat. “It became clear to me, as in a flash of enlightenment, that the only possible goal for me could be psychiatry,” Jung wrote in his memoirs.
Word association method
While working as a psychiatrist, Jung developed a method of word associations: to a word named by the therapist, the patient must respond with another word - the first one that comes to mind. An unusual reaction, an answer that does not have a direct connection, or thinking for too long means that things are not going well here. The patient has a complex associated with this concept. For example, someone who has repressed aggression will react unusually to the word “anger.” If a person stumbles over the words “money”, “buy”, “pay” - he has a complex based on money. At the same time, the patient, although he “talks it out” in this way, does not realize that he has this complex.
“When something escapes consciousness, it does not cease to exist at all. It’s like a car turning a corner,” Jung writes. He concludes: we have many unconscious, “hidden” thoughts, images and impressions from ourselves that influence consciousness and actions.
Sigmund Freud's book “The Interpretation of Dreams” falls into Jung's hands. Jung agrees with the author: what is conscious in the inner world is only the tip of the iceberg. He goes to Vienna to meet Freud. Mutual understanding quickly arose between the founder of psychoanalysis and the young psychiatrist. Jung received permission to practice psychoanalysis, and after some time even became president of the Psychoanalytic Society founded by Freud.
But it turned out that the student was not ready to follow the teacher - the emergence of neuroses and complexes was not explained for him solely by suppressed desires. From Jung's point of view, complexes not only cause trouble and cause depression, but also point to the hidden resources of the individual and inspire creativity.
“Depression is a woman in black who knocks on your door,” Jung writes, “if you drive her away, she will stand at your doorstep forever. If you invite her in, seat her at the table, feed her, and only then ask about the purpose of her visit, you have a chance to say goodbye to her.”
Freud and his beloved student parted ways. Trying to study more deeply the sources of complexes and creativity, Jung introduces the method of active imagination into therapy. The patient fantasizes, and then writes down, sketches and discusses his fantasies with the analyst.
Archetypes
Studying images of dreams and fantasies, drawings of his patients, while simultaneously engaging in self-analysis, Jung noticed: in the subconscious of Europeans, figures emerge similar to those who act in the legends of various uncivilized tribes living far from each other. And also in the myths of ancient peoples. The Sun God, the Thunder God, the mother goddess of all gods are characters in many legends. And from fairy tale to fairy tale, a hero who kills a snake, a kidnapped beauty, an old man who gives advice in difficult times, a fool who turns out to be smarter than everyone, and other characters travel.
Jung called these images common to all people, wandering from legend to legend, archetypes (from the Greek arche - beginning and typos - primary image, original). He suggested that archetypal ideas are not acquired with culture, but are initially present in the psyche of every person. This “collective unconscious” is the memory of generations, the experience of humanity that we inherit at birth. The images of myths and fairy tales are similar among different peoples because there is something archetypal in them that worries any of us.
Jung writes: “The unconscious, as a collection of archetypes, is the sediment of everything that has been experienced by humanity, right down to its darkest beginnings. But not as a dead sediment, not as an abandoned field of ruins, but as a living system... Which in an invisible, and therefore more effective, way determines individual life.”
In the collective unconscious, Jung identified such archetypal figures as “Mask” - what a person strives to look like and “Shadow” - hidden character traits that one does not want to demonstrate. The image of a woman lives in a man’s imagination; “Anima” is the intuitive part of the male soul. “Animus” is, on the contrary, the masculine in a woman, the image of a man in her soul. The images of the “Hero”, the “Great Mother”, the “Wise Old Man” - an adviser and healer, and the “Trickster” - a jester and trickster, are also important. And finally, the image of the “Mandala” - a circle with a square inside. This is the sign of the Sun. Jung calls it a symbol of individuation - a person’s finding himself.
The effect of archetypes can be both positive and negative. The mother archetype is the source of maternal love and care, a symbol of life-giving nature. But under its influence a maternal complex can form. Then a loving and caring woman becomes powerful: on the one hand, she gives all of herself to the children, on the other hand, she does not allow them to develop, tightly controlling their lives.
The unconscious can be the source of many complexes, depression and anxiety. But as a result of therapy, the patient becomes aware and accepts his unconscious. And then he has the opportunity to achieve the highest goal: to carry out the process of individuation and find the true “I”.
“Our “I,” Jung wrote in his last book “Memories, Dreams, Reflections,” “usually manifests itself in unforeseen, incomprehensible situations. This “I”, able to endure and accept the truth, is able to cope with the world and fate. Only in this case do our defeats turn into victories. And then nothing - neither from outside nor from within - can resist us. Then our “I” is able to withstand the flow of life, the flow of time.”
The author of the technique of free association, Swiss psychologist and philosopher Carl Jung is familiar to many from the books “Man and His Symbols”, “Archetypes” and “Memories, Reflections, Dreams”. Jung's teachings are based on the terms "introversion" and "extroversion" that he personally developed. Karl argued that each individual, depending on the dominant personality function, can be turned either to his inner self (introversion) or to the external world (extroversion).
Based on this conclusion, the researcher developed psychological types of people and derived a formula for the human soul, enclosing it in a psychiatric and psychological framework. Jung's work has had a significant influence on cultural studies, comparative religion, anthropology, pedagogy and literature.
Childhood and youth
Carl Gustav Jung was born on July 26, 1875 in the commune of Keeswil, located in northeastern Switzerland. The future psychotherapist's father, Johann Jung, was a pastor in a Reformed church, and his wife Emily was raising their son. As a child, Karl was an introverted and somewhat strange child. Unsociability and detachment appeared as a result of tense relations with the head of the family and frequent hysterical attacks of his mother, which Gustav repeatedly observed in childhood.
At the age of 10, Jung cut out a 6-centimeter man from a wooden block he picked up on the street, put him in a pencil case and took the craft to the attic. When the irritability of his father or the sickness of his mother brought the boy to extreme despair, he climbed into the attic and spoke in a secret language with a man-made friend. These oddities were the first manifestation of unconscious behavior, which Karl later described in detail in essays on the psychology of the unconscious.
The parents sent their son to the gymnasium when he was 11 years old. It is worth noting that Gustav showed no interest in either science or creativity. While the teaching staff complained about the lack of talent in the lack of initiative student, Karl, upon returning home, enthusiastically drew ancient castles and read prose. Karl could not make friends and express himself fully in his studies due to the feeling of dual personality that did not leave him. Jung himself noted in his “Red Book” that since childhood he had “two selves.”
At the age of 16, the fog of loneliness began to slowly dissipate. Attacks of depression became a thing of the past, Jung became interested in studying philosophy. He defined for himself a range of topics that he definitely wanted to study, read, and even found his thoughts reflected in his works. In 1893, Karl entered the Faculty of Natural Sciences at the University of Basel. At the university, in addition to reading the required literature, Jung became interested in the works of mystical philosophers: Emmanuel Swedenborg and Adolf Eschenmayer.
Impressed by the works he read, Gustav even conducted spiritualistic seances a couple of times. This unusual hobby helped him write a dissertation on medicine, which was called “On the psychology and pathology of so-called occult phenomena.” In the future, in order to properly formulate his commentary on ancient texts (I Ching, The Secret of the Golden Flower, The Tibetan Book of the Dead), he will deliberately return to the topic of studying the spiritual world.
For Jung, this period was very difficult financially. After the death of his father, his family was left without a livelihood. Gustav attended lectures during the day and spent his free time tutoring. So the young man maintained a rather modest existence and paid for his studies. After graduating from a higher educational institution, the certified specialist came across the “Textbook of Psychiatry” by Richard von Krafft-Ebing. This discovery predetermined Jung's future.
Psychology
In 1900, Karl moved to Zurich and began working as an assistant to the then famous psychiatrist Eugene Bleuler at the Burghölzli mental hospital (a suburb of Zurich). Gustav settled on the hospital grounds. Soon he began publishing his first clinical works, as well as articles on the use of the word association test he had developed.
"The Red Book" by Carl Jung In 1907, his first large-scale work, “The Psychology of Dementia Precocious,” was published, which Jung sent for review. The meeting with Freud marked an important milestone in Karl's scientific development. By the time of our personal acquaintance in February 1907 in Vienna, where Jung arrived after a short correspondence, he was already widely known both for his experiments in word associations and for the discovery of sensory complexes.
In 1909, together with Freud, Jung first came to the United States of America, where he gave a course of lectures. International fame, and with it private practice, which brought in a good income, allowed Gustav to leave his post at the Burholzl clinic in 1910 (by that time he already held the position of clinical director), return to his native land and immerse himself in in-depth research into myths, legends, and fairy tales in the context of their interaction with the world of psychopathology.
During the same period, publications appeared that quite clearly outlined the boundaries of Karl’s ideological independence from Freud in the views of both on the nature of the unconscious. In 1913, the geniuses of psychoanalysis decided to stop all communication. The drama of the separation turned into an opportunity for Jung to publish his works “Symbols of Transformation” and “The Red Book.”
In the 1920s, Jung made a series of long, exciting trips to areas of Africa and North America. A kind of cultural and psychological essay formed the basis of one of the chapters in the autobiographical book “Memories, Dreams, Reflections.” In 1930, Karl was awarded the title of honorary president of the Psychotherapeutic Society of Germany, and also revealed to the world his new creation - the book “Problems of the Soul of Our Time.” Two years later, the Zurich city council awarded him a prize for literature, accompanied by a check for 8 thousand francs.
From 1933 to 1942 Jung taught in Zurich, and from 1944 in Basel. Also in 1933–1939. the scientist published the Journal of Psychotherapy and Related Fields, which supported the Nazis' internal policies of racial purification, and excerpts from Mein Kampf became the obligatory prologue to any publication. Among Jung's works of this period, the articles “Relationships between the Self and the Unconscious”, “Psychology and Religion”, “Psychology and Education”, “Images of the Unconscious”, “Symbolism of the Spirit” and “On the Origins of Consciousness” stood out.
In February 1944, during an excursion, Jung broke his leg and, while in the hospital, suffered a heart attack, after which he teetered on the brink of life and death for several weeks. He later detailed his visions in his autobiography.
In November 1955, after fifty-two years of marriage, Jung's wife, Emma, died, and this loss completely devastated the psychotherapist. To get rid of sad thoughts, Karl plunged headlong into work. The autobiography, which Jung wrote down with the help of a secretary, took a lot of time, and the amount of correspondence grew so much that he sometimes had to hide bundles of incoming letters behind bookshelves.
Personal life
Jung met his first and only wife, Emma Rauschenbach, while a medical student. At the time of their first meeting, he was 21 years old and she was 15 years old. Gustav immediately liked the sweet, modest girl with thick hair neatly braided into a braid. Emma and Karl legalized their relationship on February 14, 1903.
The philosopher's chosen one came from an old Swiss-German family of wealthy industrialists. The financial well-being of his wife allowed Jung to devote himself to scientific research in the field of psychology, without regard to the need to earn money every day. Emma showed a sincere interest in her husband's work and supported him in everything. Rauschenbach gave her husband four daughters and a son: Agatha, Gret, Franz, Marianne and Helen.
The presence of a legal wife and children did not prevent Jung from starting relationships on the side. On August 17, 1904, an eighteen-year-old girl, Sabina Spielrein, was admitted to the Swiss clinic where Karl worked. This love story became popular because the relationship between Spielrein and Jung was based on the phenomenon of erotic transference (the patient's infatuation with the attending physician). Jung noticed and appreciated the girl’s sharp mind and scientific mindset, and Spielrein could not help but fall in love with the doctor, who had a keen sense of the world. Their romance ended immediately after Sabina was cured of her illness and left the medical facility.
In 1909, 21-year-old Toni Wolf came to Karl as a patient. This young lady, after recovery, became the official assistant and mistress of the psychiatrist. In September 1911, the girl even accompanied the Jung family to the Weimar Congress of the International Psychoanalytic Society. Emma knew about her husband's hobby, but her boundless love for the father of her children did not allow her to file for divorce.
Toni Wolf is Jung's only assistant who, for 40 years, shared not only her bed, but also her workplace with the psychoanalyst. As a result of their collaboration, the book “Metamorphoses and Symbols of Libido” appeared.
Death
In May 1961, Jung went for a walk. There, the psychotherapist suffered another heart attack, which caused blockage of blood vessels in the brain and partial paralysis of the limbs. For a couple of weeks, Karl was on the verge of life and death. According to the recollections of the nurse who looked after the thinker, the day before his death, the philosopher had a dream, after which, with a smile on his face, he declared that he was no longer afraid of anything.
Jung died on June 6, 1961 at his home located in the village of Küsnacht. The eminent psychotherapist was buried in the local cemetery of the Protestant church. On the rectangular tombstone, in addition to the initials of the eminent psychoanalyst, the names of his parents, sister Gertrude and wife Emma are engraved.
Bibliography
- "Archetype and Symbol"
- "Memories, Reflections, Dreams"
- “Soul and myth. Six archetypes"
- "The relationship between the ego and the unconscious"
- "Man and His Symbols"
- "Psychological aspects of the mother archetype"
- "The Psychology of Transference"
- "A General View of Psychology and Dreams"
- “Symbols and metamorphoses. Libido"
- "Marriage as a psychological relationship"
- "Problems of the soul of our time"
- "Psychological types"
- "Works on Psychiatry"
Quotes
- “Do not hold back someone who leaves you. Otherwise, the one who comes to you will not come.”
- “Everything that irritates others can lead to self-understanding”
- “Any kind of addiction is bad, be it addiction to alcohol, drugs or idealism”
- “I am not what happened to me, I am what I decided to become”
Carl Gustav Jung (1875–1961) – Swiss psychiatrist, philosopher, founder analytical psychology, which is based on the concept of the collective unconscious and archetypes.
In the initial period of his activity, Jung was an active supporter of psychoanalysis, and for several years served as chairman of the International Psychoanalytic Association. Later their paths diverged. In 1911, he left the psychoanalytic association and introduced his own concept of analytical psychology to the scientific community.
In 1921, Carl Jung proposed a new personality typology, highlighting two main qualities: extroversion and introversion, and four additional ones: sensation, thinking, feeling and intuition. Subsequently, this typology was transformed by his followers and represented by a separate direction - socionics.
According to the concept proposed by Jung, there is an inherited part of the psyche, formed over hundreds of thousands of years, through which we perceive the environment and life experiences in a very specific way. This feature of perception depends on our archetypes, which influence our sensations, thoughts, feelings and our intuition (1).
The unconscious part of the psyche, according to Jung's philosophy, consists of innate reflexes (instincts), acquired ones and intuition. Intuition is understood as “the unconscious part of our consciousness,” which, in turn, also has an innate and acquired component. Archetypes are an innate part of intuition that influences the way we perceive and understand.
Instincts and archetypes taken together form the collective unconscious (2).
Jung considered the main task of analytical psychology to be the analysis and interpretation of archetypes, understanding the components of the collective unconscious through the study of human dreams, elements of folklore and myths that he encounters in everyday life.
“Many crises in our lives have a long unconscious background. We are approaching them step by step, unaware of the accumulating dangers. However, what we overlook is often perceived by the subconscious, which conveys information to us through dreams,” wrote Carl Jung (3, part 1).
The idea of the archetype had its place in the medieval religious philosophy of Augustine the Blessed (354–430). In the 11th–13th centuries, it was assumed that archetypes are natural images embedded in the human mind, helping to come to one judgment or another (2).
“Archetypes have a huge impact on a person, shaping his feelings, morality, worldview, influencing the individual’s relationships with other people and his entire destiny” (3, conclusion).
There are as many archetypes as there are typical situations. For hundreds of years, they have been shaped and collected by peoples in folklore, fairy tales, legends and myths. They were passed on from mouth to mouth, honing their forms. Archetypes manifest themselves in our dreams.
Sometimes dreams have elements that do not belong to the dreamer's personality. These elements are innate forms of intelligence inherited from primitive people. They express new thoughts that have never crossed the threshold of his consciousness before (3, part 1).
The uniqueness of the concept of the collective unconscious lies in the fact that the provisions put forward by it often have vague formulations that are not indicated by clear and specific definitions. They cannot be refuted in principle, and therefore, they (according to K. Popper’s falsifiability criterion) cannot be classified as scientific propositions.
Science knows the mechanism when an image and the impressions associated with it are irreversibly fixed in the brain of an animal, subsequently influencing the behavior of the individual and its way of life (the term imprinting was proposed). The process of imprinting is associated with a specific age or certain conditions.
According to Jung's own calculations, he studied about 80,000 dreams. Over the years, certain images emerge, disappear and are repeated again. Gradually they change noticeably depending on the process of individual spiritual growth. Sometimes the future in symbolic form is foreshadowed not by a dream, but by some very vivid and unforgettable real event, and we carry this event (for example, a fairy tale) with us throughout life, “following” it (3, part 3).
If we talk about the terms used in the concept of the collective unconscious, then some of the main ones are the following:
The Self is an archetype that characterizes a person’s unconscious life goal, which determines his individuality.
A persona is an archetype that represents a person’s social role in his daily life in relation to other people. The concept of social role in Jung's philosophy includes the level of development in childhood and social expectations corresponding to this development.
The shadow is an archetype that implies suppressed, repressed personality traits. The shadow manifests itself in thoughtless statements and actions, spontaneously made decisions (3, part 3).
Anima is an archetype, an internal representation of a woman for a man, characterizing his unconscious feminine component. Animus is an archetype, a man’s internal representation for a woman, personifying her unconscious masculine side.
"I'm trying to describe something in words,
incapable of precise definition by its very nature", wrote Carl Jung (3, part 1).
The mysticism in Jung's philosophy stems from his childhood. “From childhood, Jung was in contact with other worlds. He was surrounded by the magical atmosphere of the Preiswerk house - the parents of his mother Emilia, where communication with the spirits of the dead was practiced... in his memoirs we learn that the dead come to him, ring the bell and their presence is felt by his whole family "(4, chapter 2, p. 106).
“Jung’s mother Emilia, grandfather Samuel, grandmother Augusta, and cousin Helen Preiswerk practiced spiritualism and were considered “clairvoyants” and “spiritualists.” Jung himself organized spiritualistic seances. Even his daughter Agatha later became a medium” (5).
In his work “Synchronicity: an acausal unifying principle,” Carl Jung gave a rationale for his approach to the problem of studying the mental world and his own vision of this issue.
“The so-called “scientific view of the world” is hardly anything more than a psychologically biased narrow view, which excludes all those aspects that are not amenable to the statistical method of research,” wrote Carl Gustav Jung.
Literature:
1. Jung, K. G. The concept of the collective unconscious.
2. Jung, K. G. Instinct and the unconscious.
3. Jung, K. G. Man and his symbols.
4. Fesenkova, L. V. The theory of evolution and its reflection in culture. – M., 2003. – 174 p.
5. Wikipedia. [Electronic resource] / Jung, Carl Gustav.
Carl Gustav Jung is a famous Swiss psychiatrist who made a huge contribution to psychotherapy, the creator of many interesting and relevant techniques. Carl Jung is also the founder of so-called analytical psychology.
Developed the concept of psychotypes. Jung's theory of personality is widely known. Below we will tell you who Carl Gustav Jung is and briefly outline his biography and the basics of his teaching.
Biography
Carl Jung was born at the end of July 1875 and died in the summer of 1961, at the age of 85. The future great psychoanalyst was the only child of his parents. The boy graduated from high school with honors; he was especially attracted to the natural sciences and the culture of bygone civilizations. Karl knew Latin very well, which subsequently allowed him to achieve great success in his medical career.
Jung's grandfather and father worked as doctors, and perhaps that is why Karl entered the medical faculty at one of the higher educational institutions in Basel. After completing his studies, he worked for some time in Zurich in a psychiatric clinic, where he was an assistant to the famous psychiatrist-researcher Eugen Blater. A year later, Carl Jung even collaborated with the greatest psychoanalyst and psychologist of the twentieth century.
At the beginning of the new century, Carl Jung married the young Emma Rauschenbach. The couple had five children: a son, Franz, and four daughters, Agatha, Greta, Marianne and Helena.
At the beginning of the twentieth century, Karl broke with the International Psychoanalytic Association, left the then academic psychoanalysis and began to develop an individual theory. Subsequently, his life’s work was called “”, or “Jungian analysis”.
This technique combines all the best that Freud had. However, a psychiatrist from Switzerland, unlike his German colleague, does not concentrate on the topic of unsatisfied sexual desires as basic needs and the driver of all human actions, but prefers to dig in depth and breadth, developing and finalizing everything that has been said before.
After his death, he was buried in the Protestant cemetery of the small Swiss town of Kusnacht, where he lived and worked in his last years in his famous Tower.
Interestingly, Jung’s works were often condemned by the Christian church, however, the psychologist himself was a deeply religious person from childhood. Above the door of his house was carved the famous saying of Erasmus of Rotterdam, the philosopher and theologian of the Middle Ages: “Whether called or not, God is always present.”
Basics of teaching
The psychiatrist developed a personality structure according to Jung, which, in his opinion, consists of:
- Personal unconscious.
- Collective unconscious.
Ego is awareness and awareness, the inner “I”, as well as everything in the person himself that he is used to identifying and associating with himself.
The personal unconscious is the experiences, thoughts and feelings that a person has chosen to repress from his brain. Also, the Personal Unconscious includes those experiences that have not yet reached consciousness, because they are not strong and formed enough, in addition, there are subliminal perceptions... In other words, this is everything that a person does not remember and is not aware of, nevertheless it has an impact on him and his actions.
A brief summary of the fundamentals of his teaching will hardly help to understand the full scope of his work, but a short description will be useful to anyone interested in psychology.
The theory of archetypes is closely intertwined not so much with medicine, but with philosophy and esotericism, however, a person can find recognizable archetype images both in myths and legends, and in everyday life. Archetypes can be called innate mental structures that make up the content of the Collective unconscious.
Jung, as a subtle connoisseur of the human soul, has always been attracted to man and his symbols, therefore the most famous archetypes are the feminine and masculine principles, respectively. Anima is an inward-directed soft power, the influence of emotions and moods. The animus, in turn, is a tough and principled masculine principle.
Other interesting archetypes that can be mentioned are: Virgo (Kora), Mana-personality, Sorcerous Demon and Beast. They are closely related to human character and quite accurately reflect some aspects of the human soul.
Carl Gustav Jung also wrote and developed psychological types (psychotypes, in the lexicon of modern psychologists, or, more simply, personality types).
A person and his symbols in a dream are absolutely not random, since a dream is not just a set of colorful pictures reminiscent of worries experienced or a difficult day. Carl Jung created the theory of dreams, taking as a basis Freud's postulate that dreams reveal a person's secret thoughts, desires and feelings.
The Swiss psychiatrist developed a set of universal images and scenarios that appear in dreams and allow them to be analyzed. Thanks to this unique technique, millions of people realized their fears and were able to get rid of them in a fairly short time.
Carl Jung developed his own interesting typology, which turned out to be too complex, and therefore is known only in a narrow circle of professionals. He “brought to fruition” the typology known since the time of Aristotle, which contrasts the extrovert, and enriched it with four more functions-signs. These functions:
- Thinking.
- Feeling.
- Feeling.
- Intuition.
There are many simplifications of Jung's classification of personality types; and the most famous simplified similarity to this typology is the now incredibly popular socionics.
Contributions to psychology
Jung's contribution to modern psychology is truly great. Socionics-based tests are carried out in schools, universities, and in some Western countries - when hiring. Jung's personality theory is even used in American intelligence to select candidates for particularly complex and responsible positions.
Even in the twenty-first century, the dream analysis system is used in psychology and psychiatry, helping to identify mental illnesses and carefully forgotten human problems.
Carl Gustav Jung is rightfully considered one of the greatest thinkers in world history, and his contribution to psychology and psychiatry is almost invaluable. Author: Irina Shumilova
