K. Jung and analytical psychology. Biographical sketch of K.G. Cabin boy. Jung's philosophy Carl Jung's discovery is
Swiss psychiatrist, founder of one of the areas of depth psychology - analytical psychology
short biography
Carl Gustav Jung(German Carl Gustav Jung [ˈkarl ˈgʊstaf ˈjʊŋ]) (July 26, 1875, Keswil, Thurgau, Switzerland - June 6, 1961, Kusnacht, Zurich canton, Switzerland) - Swiss psychiatrist, founder of one of the areas of depth psychology - analytical psychology.
Jung considered the task of analytical psychology to be the interpretation of archetypal images that arise in patients. Jung developed the doctrine of the collective unconscious, in the images (archetypes) of which he saw the source of universal human symbolism, including myths and dreams ("Metamorphoses and symbols of libido"). The goal of psychotherapy, according to Jung, is the realization of the individual's individuation.
Jung's concept of psychological types also gained prominence.
Jung was born the son of a Swiss Reformed Church pastor in Keswil, Switzerland. My grandfather and great-grandfather on my father's side were doctors. Carl Gustav Jung graduated from the medical faculty of the University of Basel. From 1900 to 1906 he worked in a psychiatric clinic in Zurich as an assistant to the famous psychiatrist E. Bleuler. In 1909-1913 he collaborated with Sigmund Freud, played a leading role in the psychoanalytic movement: he was the first president of the International Psychoanalytic Society, editor of a psychoanalytic journal, lectured on an introduction to psychoanalysis.
On February 14, 1903, Jung married Emma Rauschenbach. He soon became the head of a large family. Their daughter Agatha was born in 1904, Greta in 1906, Franz in 1908, Marianne in 1910, and Helena in 1914.
In 1904, he met and later entered into a long extramarital affair with his patient Sabina Spielrein-Scheftel. In 1907-1910, Jung was visited at various times by Moscow psychiatrists Mikhail Asatiani, Nikolai Osipov and Alexei Pevnitsky.
In 1914, Jung withdrew from the International Psychoanalytic Association and abandoned the technique of psychoanalysis in his practice. He developed his own theory and therapy, which he called "analytical psychology". With his ideas, he had a significant impact not only on psychiatry and psychology, but also on anthropology, ethnology, cultural studies, comparative history of religion, pedagogy, and literature.
In his writings, Jung covered a wide range of philosophical and psychological issues: from traditional psychoanalysis issues of treatment of neuropsychiatric disorders to global problems of human existence in society, which he considered through the prism of his own ideas about the individual and collective psyche and the doctrine of archetypes.
In 1922, Jung purchased an estate in Bollingen on the shores of Lake Zurich (not far from his home in Küsnacht) and built the so-called Tower (German: Turm) there for many years. Having at the initial stage the appearance of a primitive round stone dwelling, after four stages of completion by 1956, the Tower acquired the appearance of a small castle with two towers, an office, a fenced yard and a pier for boats. In his memoirs, Jung described the building process as an exploration of the structure of the psyche embodied in stone.
In 1933 he became an active participant and one of the inspirers of the influential international intellectual community Eranos.
In 1935, Jung was appointed professor of psychology at the Swiss Polytechnic School in Zurich. Then he became the founder and president of the Swiss Society for Practical Psychology.
From 1933 to 1942 he again taught in Zurich, and from 1944 in Basel. From 1933 to 1939 he published the "Journal of Psychotherapy and Related Fields" ("Zentralblatt für Psychotherapie und ihre Grenzgebiete"), which supported the national and domestic policy of the Nazis to purify the race, and excerpts from "Mein Kampf" became an obligatory prologue to any publication. After the war, Jung explained the journal's policy to the demands of the times. In an interview with Karol Baumann in 1948, Jung noted that "among his colleagues, acquaintances and patients in the period from 1933 to 1945 there were many Jews." Some historians accuse Jung of collaborating with the Nazi regime, but he was never formally condemned and, unlike Heidegger, continued to teach at the university.
Among Jung's publications of this period: "The Relationship between the Self and the Unconscious" ("Die Beziehungen zwischen dem Ich und dem Unbewussten", 1928), "Psychology and Religion" ("Psychologie und Religion", 1940), "Psychology and Education" (" Psychologie und Erziehung", 1946), "Images of the Unconscious" ("Gestaltungen des Unbewussten", 1950), Symbolism of the Spirit ("Symbolik des Geistes", 1953), "On the Origins of Consciousness" ("Von den Wurzeln des Bewusstseins", 1954) .
In April 1948, the C. G. Jung Institute was organized in Zurich. The institute conducted training in German and English. Supporters of his method created the Society for Analytical Psychology in England and similar societies in the United States (New York, San Francisco and Los Angeles), as well as in a number of European countries.
Carl Gustav Jung died at his home on June 6, 1961 in Küsnacht. He was buried in the cemetery of the city's Protestant church.
Jung's scientific views
Group photo in front of Clark University. Sitting: Freud, Hall, Jung; standing: Abraham A. Brill, Ernest Jones, Sandor Ferenczi. 1909
Initially, Jung developed the hypothesis that thinking took precedence over feeling in men, and feeling took precedence over thinking among women. Subsequently, Jung abandoned this hypothesis.
Jung rejected the idea that a person is completely determined by his experience, training and environmental influences. He believed that each individual is born with a "holistic personality sketch ... presented in potency from birth." And that "the environment does not at all give the individual the opportunity to become one, but only reveals what has already been laid in it", thus abandoning a number of provisions of psychoanalysis. At the same time, Jung singled out several levels of the unconscious: individual, family, group, national, racial and collective unconscious, which includes archetypes universal for all times and cultures.
Jung believed that there is a certain inherited structure of the psyche, developed over hundreds of thousands of years, that makes us experience and realize our life experience in a very specific way. And this certainty is expressed in what Jung called archetypes that influence our thoughts, feelings, actions.
Jung is the author of the associative test, during which the subject is presented with a series of words and analyzes the reaction rate when naming free associations to these words. Analyzing the results of testing people, Jung suggested that some areas of human experience acquire an autonomous character and are not subject to conscious control. These emotionally charged parts of experience Jung called complexes. At the heart of the complex, according to his assumption, an archetypal core can always be found.
Jung suggested that some of the complexes arise as a result of traumatic situations. As a rule, this is a moral conflict that stems entirely from the impossibility of fully including the essence of the subject. But the nature of the origin and development of the complexes is not known for certain. Figuratively, traumatic situations break off pieces from the ego-complex that go deep into the subconscious and then acquire a certain autonomy. The mention of information associated with the complex enhances defensive reactions that prevent awareness of the complex. Complexes try to enter consciousness through dreams, bodily and behavioral symptoms, relationship patterns, the content of delusions or hallucinations in psychosis, surpassing our conscious intentions (conscious motivation). With neurosis, the line separating the conscious and the unconscious is still preserved, but thinned, which allows the complexes to remind of their existence, of the deep motivational split of the personality.
According to Jung, treatment follows the path of integrating the psychological components of the personality, and not just like working through the unconscious according to Freud. The complexes that appear as fragments after the impacts of psychotraumatic situations bring not only nightmares, erroneous actions, forgetting the necessary information, but are also conductors of creativity. Therefore, they can be combined through art therapy (“active imagination”) - a kind of joint activity between a person and his traits that are incompatible with his consciousness in other forms of activity.
Due to the difference in the content and tendencies of the conscious and unconscious, their final merging does not occur. Instead, a “transcendental function” appears, making the transition from one attitude to another organically possible without losing the unconscious. Its appearance is a highly effective event - the acquisition of a new installation.
Jung and the occult
A number of researchers note that the ideas of modern occultism are directly correlated with Jung's analytical psychology and his concept of the "collective unconscious", which is attracted by adherents of the occult and alternative medicine figures in an effort to scientifically substantiate their views.
It is noted that many areas of the occult today are developing in line with the main ideas of Jung, which are being adapted to the scientific ideas of our time. Jung introduced into cultural use a huge layer of archaic thought - magical and gnostic heritage, alchemical texts of the Middle Ages, etc. He "raised the occult on an intellectual pedestal", giving it the status of prestigious knowledge. This, of course, is not an accident, since Jung was a mystic, and according to researchers, this is where the true origins of his teachings should be sought. Carl Jung from childhood was in an atmosphere of "contact with other worlds." He was surrounded by the appropriate atmosphere of the home of the Preiswerks - the parents of his mother Emilia, where communication with the spirits of the dead was practiced. Jung's mother Emilia, grandfather Samuil, grandmother Augusta, cousin Helen Preyswerk practiced spiritualism and were considered "clairvoyants" and "spirit seers". Jung himself arranged séances. Even his daughter Agatha subsequently became a medium.
In Jung's memoirs, we learn that the dead come to him, ring the bell and their presence is felt by his entire family. Here he asks the “winged Philemon” (his “spiritual leader”) questions in his own voice, and answers with the falsetto of his female being - anima, here the dead crusaders are knocking on his house ... It is no coincidence that Jung’s psychotherapeutic technique of “active imagination” developed the principles of communication with the mystical world and included moments of entering a trance.
At the same time, an unconditional equal sign between Jungianism and the esoteric ideas of our time cannot be put, since Jung's teaching differs from them not only in its complexity and high culture, but also in a fundamentally different attitude to the world of mysticism and spirit.
Jung in cinema
- "Dangerous Method" 2011 film by David Cronenberg
- "Sabina (film)"- 2002 film by Roberto Faenza
- "My name is Sabina Spielrein"— 2002 film by Elizabeth Marton
- "Carl Jung: The Wisdom of Dreams"- 3-part documentary in 1989
On July 26, 1875, the founder of analytical psychology, Carl Gustav Jung, was born. About the discoveries that made the psychiatrist famous all over the world, AiF.ru told psychologist Anna Khnykina.
Complexes, archetypes and the collective unconscious
Carl Gustav Jung known as a follower of Freud, who continued the development of psychoanalytic theory. True, he did not follow the Freudian traditions, but went his own way. Because their cooperation was not so long. The concept of the collective unconscious was the main reason for the differences of opinion between them.
According to Jung, the structure of the personality (he called it the soul) consists of the Ego, the Personal Unconscious and the Collective Unconscious. Ego is what we used to call consciousness, or whatever we mean when we say "I". The personal unconscious is personal experience, for some reason forgotten or repressed, as well as everything that we do not seem to notice around us. The personal unconscious consists of complexes - these are emotionally charged groups of thoughts, feelings and memories. Each of us has maternal and paternal complexes - emotional impressions, thoughts and feelings associated with these figures and scenarios of their life and interaction with us. A power complex that is widespread in our time is when a person devotes a lot of his psychic energy to thoughts and feelings about control, domination, duty, submission. The inferiority complex is also well known, etc.
The collective unconscious contains the thoughts and feelings common to all people that are the result of our shared emotional past. As Jung himself said: "The collective unconscious contains all the spiritual heritage of human evolution, reborn in the structure of the brain of each individual." Thus, the collective unconscious is passed down from generation to generation and is common to all people. An example is mythology, folk epic, as well as the understanding of good and evil, light and shadow, etc.
By analogy, as complexes make up the content of the personal unconscious, the collective unconscious is made up of archetypes - primary images that all people imagine in the same way. For example, we all react in much the same way to parents or strangers, death or a snake (danger). Jung described many archetypes, among which are the mother, child, hero, sage, rogue, God, death, etc. In his writings, much is devoted to the fact that archetypal images and ideas are often found in culture in the form of symbols used in painting, literature and religion. Jung emphasized that the symbols characteristic of different cultures often show a striking similarity precisely because they go back to archetypes common to all mankind.
How is it applied today?
Today, this knowledge is widely used in the work of psychologists and psychotherapists of all directions. It is quite difficult to underestimate the word "complex" or "archetype" in the work of a psychologist, agree? At the same time, the analyst does not hang a label on you, but knowing about the nature and scenario of the archetypes and your complexes helps to better understand your personal "psychic kaleidoscope".
Analytical psychology
After receiving a medical degree in psychiatry from the University of Basel, the young Jung became an assistant in a clinic for the mentally ill under the direction of Eugène Bleuler, the author of the term "schizophrenia". Interest in this mental illness led him to the work of Freud. Soon they met in person. The education and depth of Jung's views made a tremendous impression on Freud. The latter considered him his successor, and in 1910 Jung was elected the first president of the International Psychoanalytic Association. However, already in 1913 they broke off relations due to the difference in views on the unconscious, as I said above - Jung singled out the collective unconscious, with which Freud did not agree, and also expanded and supplemented the concept of "complex" to the form in which it has survived to this day. And further Jung went his own inner way. His autobiography, Memories, Dreams, Reflections, begins with the statement: "My life is the story of the self-realization of the unconscious."
As a result of this "self-realization of the unconscious", Jung had a whole complex of ideas from such different fields of knowledge as philosophy, astrology, archeology, mythology, theology and literature and, of course, psychology, superimposed on his psychiatric education and Freud's ideas about the unconscious. The result was what is today called analytical psychology.
In addition, Jungians (as psychologists who adhere to the theory of Dr. Jung call themselves - analytical psychologists) actively use a range of other psychological methods: art therapy, psychodrama, active imagination, all kinds of projective techniques (such as analysis of drawings), etc. Jung was especially fond of art therapy - therapy with creativity. He believed that through continuous creative activity, one can literally prolong one's life. With the help of creativity (art therapy), any spontaneous types of drawing, especially mandalas (a schematic representation or design used in Buddhist and Hindu religious practices), deep layers of the psyche are released.
How is it applied today?
Psychoanalysts around the world are divided into Freudians and Jungians. An orthodox Freudian psychoanalyst will put you on the couch, sit at the head of the head and listen to you with a minimum manifestation of his presence 2-3 times a week for 50 minutes. All visits, including missed ones, are paid. Time does not change and does not move, even if you work in three days and do not have the opportunity to comply with the agreements on your work schedule. But when you express a desire to find out why the analyst is so unfair to you and does not want to enter into your position, you will be asked a couple of questions about why everything is so uncomfortable in your life? And also who is usually inclined in real life to enter into your circumstances and adapt to you?
Jungians take things differently. As a rule, this is once a week, and conditions can be negotiated and be more flexible. For example, missed sessions for valid reasons can be worked out at another time. It is not at all necessary to lie down on the couch, you can sit on chairs and talk, as you are used to in everyday life. Also, in addition to the dialogue, you may be asked to comment on the image, fantasize aloud, and then draw your fantasy or feeling, imagine someone in front of you and talk to him, changing to his place, then back to yours, they may offer to blind what something made of clay or sand ...
The boundaries and rules of communication between the analyst and the patient still remain quite rigid, which determines the quality of contact and, accordingly, the quality of work.
Today we can safely say that all areas of psychotherapy and practical psychology are rooted in analytical and projective practice. Thus, analytical psychology is something that combines basic knowledge of psychoanalytic practice, the collective centuries-old experience of people working with their inner world and its self-expression, and modern achievements in the science of the soul - psychology.
The concept of psychological types
Jung introduced the concepts of extraversion and introversion as the main types of personality orientation (ego-orientation). According to his theory, which has been richly supported by practice all over the world for about 100 years, both orientations exist in a person simultaneously, but one of them usually leads. Everyone knows that an extrovert is more open and sociable, and an introvert is all in himself. This is the popular version of these concepts. In fact, everything is not quite so, extroverts are also closed. In an extrovert, psychic energy is directed outward - to the situation and the surrounding people, partners. He influences all this himself, as if bringing the situation and the environment into the “right form”. The introvert, on the other hand, acts in the exact opposite way, as if the situation and the environment influence him, and he is forced to retreat, justify or defend himself all the time. In his book Psychological Types, Jung gives a possible biological explanation. He says that there are two ways of adapting to the environment in animals: unlimited reproduction with suppressed defense mechanisms (as in fleas, rabbits, lice) and few offspring with excellent defense mechanisms (as in elephants, hedgehogs and most large mammals). Thus, in nature, there are two possibilities for interacting with the environment: you can protect yourself from it by building your life as independently as possible (introversion), or you can rush into the outside world, overcoming difficulties and conquering it (extraversion).
Later, Jung supplements his theory of psychotypes with four main mental functions. These are thinking and feeling (rational), sensation and intuition (irrational). Each of these functions is in each of us, in addition, each function is oriented outward or inward and is extraverted or introverted. In total, 8 different mental functions are obtained. One of them is the most convenient for adaptation, therefore it is considered the leading one and determines the personality type of the same name according to Jung: thinking, feeling, sensing or intuitive (extrovert or introvert).
How is it applied today?
The leading personality type for a practicing psychologist is not difficult to determine, and this gives a lot of information about a person, in particular about his way of perceiving and issuing information and adapting to reality.
For example, if a person has a leading function - thinking, it will be difficult for him to talk about his feelings and sensations, he will reduce everything to facts and logic. A person with leading extraverted thinking lives under the yoke of a sense of justice. Most often these are the military, directors, teachers (mathematics, physics). All of them, as a rule, are tyrants, since they have strong causal relationships, it is difficult for them to imagine that for some reason they can be violated, they always focus on the objective facts of the world around them that are of practical importance.
But for example, a person with a leading introverted intuition will be focused on the inner world and his own ideas about external reality, he calmly relates to the people and objects around him, preferring to live his life inside rather than make an impression on the outside.
On the basis of Jung's typology, a lot of simplified similarities have been created, the most famous of which is socionics.
Associative method
It all started with Freud's free association method. According to Freud, you must associate with an association that has just arisen. For example, you are disturbed by a black raven outside the window (A), you should tell the psychoanalyst what pops up in your memory in connection with this image (B). Then the analyst will ask you to find an association (C) for an association (B) that has arisen, and so on along the chain. As a result, you are supposed to come to your Oedipus complex.
Jung once drew attention to the fact that people think about some words in the associative series longer than others. He thought that strong emotions cause a stupor or "mess in the head", and for this reason it is more difficult to give a sharp reaction. Thus was born Jung's associative experiment, which is beautifully shown in the movie A Dangerous Method. In this experiment, Jung proves that the key value is precisely the time spent on building an association. Later, the words that make you think are analyzed (usually for more than 4 seconds), and the meanings of the associations are interpreted.
How is it applied today?
Later, on the basis of his associative experiment and Freudian free association, Jung created the amplification method, when around one image (a raven in our example) a lot of associations gather, images from cultural heritage, mythology, art, leading the patient to awareness of the complex behind it.
dream theory
From the point of view of Jung's theory, the impact of dreams constantly compensates for and complements the vision of reality by a person in consciousness. Therefore, the awareness and interpretation of dreams in the analytical process with a psychologist allows you to pay explicit attention to the unconscious in the psyche. For example, a person may become angry with his friend, but his anger quickly passes. In a dream, he may feel intense anger at this friend. The dream that remains in the memory returns the person's consciousness to the already experienced situation in order to draw his attention to a strong feeling of anger, which was suppressed for some reason.
One way or another, the dream is seen as a breakthrough of unconscious content into consciousness.
When a patient tells his dream to a psychoanalyst, the latter can use not only the patient's associative array, but also knowledge about the archetypes, hierarchy and structure of symbols. Also, fabulous, mythological scenarios also allow interpreting dreams.
How is it applied today?
Psychoanalysts and analytical psychologists interpret dreams, and this is part of their job, just like the initial interview, active imagination, or association test. You may be asked in your first psychoanalysis session about your most important dreams or about what you may have dreamed on the eve of your first visit. For the analyst, this will be very important information, not only of a diagnostic, but also of a prognostic nature - often the first dream in the analysis describes future work.
Carl Gustav Jung (1875-1961) Swiss psychologist and philosopher, founder of "analytical psychology".
The center of Jung's teaching is the idea of "". The process of individuation is generated by the totality of mental states, which are coordinated by a system of complementary relationships that promote maturation. Jung stressed the importance of function. Since its suppression leads to mental disorders, religious development is an essential component of the process of individuation.
Jung introduced the concept of "collective unconscious". Its content is innate forms of the psyche, patterns of behavior that always exist potentially and, when actualized, appear in the form of special images. Since the typical characteristics due to belonging to the human race, the presence of racial and national characteristics, family characteristics and trends of the time are combined in the human soul with unique personal characteristics, its natural functioning can only be the result of the mutual influence of these two parts of the unconscious (individual and collective) and their relations. with the realm of consciousness.
Jung proposed the famous theory of personality types, pointed out the differences between the behavior of extroverts and introverts in accordance with the attitude of each of them to the world around them.
Jung's interests extended to areas very far from psychology - medieval alchemy, yoga and gnosticism, as well as parapsychology. Phenomena that are not amenable to scientific explanation, such as telepathy or clairvoyance, he called "synchronistic" and defined as some "significant" coincidence of events of the inner world (premonitions, visions) and real external events in the present, immediate past or future, when the causal there is no connection between them.
Publications
The founder of the new direction "Analytical Psychology" Carl Gustav Jung was born in 1875 in the Swiss town of Kesvil in the family of a pastor. After graduating from the University in Basel, the young doctor worked for about 6 years in a psychiatric hospital in Zurich as an assistant to the famous psychiatrist Eigen Bleuler, and since 1910 Jung has been among the students of the founder of the psychoanalytic direction, Sigmund Freud.
Pretty soon, Jung becomes one of Freud's most promising students and holds a leading position in the psychoanalytic movement.
Between 1909 and 1913, Jung became president of the Psychoanalytic Society and editor of the corresponding journal.
A departure from classical Freud's psychoanalysis.
In 1914, a break occurs between Freud and Jung.
And although, in general, Jung remains on the positions of psychoanalysis, his views on one of the most basic provisions of Freud - on the dominant role of sexual drives in motivating 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 is Jung's new approach to the ideas of the libido and the unconscious.
The emergence of analytical psychology.
Let us recall what was the main idea of psychoanalysis.
According to Freud, personality behavior is determined by unconscious motives based on sexual desire, and the cause of internal conflicts - neurosis and depression is nothing more than the inevitable contradictions that arise between the conscious part of the personality and unconscious impulsive desires due to 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 requirements of society.
In Freud's teaching, man-animal and man-social being were in a state of natural contradiction.
Carl Jung's ideas about the libido and the unconscious were similar to Freud's only at first glance, and some of them, especially his views on the unconscious, rested on views that were very exotic for that time.
By and large, by accepting the very idea of libido, Jung deprived it of its main function - sexual. In his understanding, the initial source of conflict was not only sexual energy, but some kind of 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 realized, could serve as a source of psychological problems, and the list of such needs expanded far beyond purely bodily impulses. To be more precise, the nature of the basic (animal) energy according to Jung remained the same, but manifested itself not only in the sphere of animal needs, but also in the types of activity inherent only to man.
Jung also invested completely different meanings in understanding the motives for personality development. Thus, Freud's famous idea of the Oedipal complex, as understood by Jung, takes on a slightly different context. Now, Jung explains the child's attachment to the mother in large part by the fact that the mother is the source of satisfaction of the individual's current needs, for example, 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 to only fragmentary manifestations, along with other mental needs.
Proceeding from the difference in views on the dominant psychic energy, a much more far-reaching difference followed regarding the main paradigm of views on the personality of a person, or rather, on how this personality is defined at a given moment in time.
Thus, according to Freud's views, the basis of the human personality, its motives and impulses in the present were largely determined by the past, namely the childhood period of development. Jung argued that personality development does not end in childhood.
A person can change significantly at any age, and his motives 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, by using Freud's psychoanalysis as a basis, Jung in fact treated the theory of his teacher 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.
Jung's personality structure.
Structurally, Jung's personality is almost the same as Freud's, but this is only at first glance.
According to Jung, the personality - the soul (psyche), consists of three components - the Ego, the Personal Unconscious and the 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 the rational perception of the world and for conscious activity (conscious behavior).
Personal unconscious- a receptacle of information previously realized, however, for certain reasons, repressed and forgotten. Such a conception of the unconscious would be similar to Freud's if Jung had not gone much further, assuming that this same realm contains the so-called complexes or emotionally colored (charged) parts of the psyche that have acquired the properties of autonomous existence as some kind of independent entities capable of exerting a significant influence on a person, his state 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 could not be accepted by it, and therefore, turned out to be locked in the subconscious in the form of images of these situations.
In fact, Jung asserted the existence of alien independent elements in the sphere of consciousness of the individual.
The complexes are suppressed by the willful 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 due to these components of the psyche, the free will of a person is largely violated and the individual begins to behave not in accordance with the requirements of the real situation, but under the influence of internal causes from the past.
Complexes affect not only the behavior of a person, but also his attitude.
According to Jung, information located in the sphere of the personal unconscious can be realized by the individual.
Jung's third part of personality collective unconscious, which is a repository of the universal memory of mankind for hundreds of thousands of years of evolution. It is, as it were, the collective heritage of our ancestors, which exists in a hidden figurative form in the subconscious of each individual and, under certain conditions, is available for awareness in the form of images.
The bearers of this collective heritage were especially significant and energetically powerful images - archetypes(primary modules), which were responsible for the instinctive behavior of people, for the perception of the world in a certain way through basic ideas that are the same in different cultures but often not causally related.
This meant that people react to certain situations in approximately the same way, this applies, for example, to their relationship with their father and mother, a child, death, and so on.
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 a 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 an unlimited number. However, Jung singled out a number of the most important of them, these are the mask, anima, animus, shadow and self.
Mask (person). One of the most important archetypes for the personality, the name of which speaks for itself.
A mask is that part of our consciousness that is turned into society. It is through it that interaction with society occurs.
For each social situation, each person has his own kind of mask.
The function of the mask is to imitate a socially acceptable image of ourselves, as well as to hide what 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 bad. Oftentimes, the mask begins to play such a big role for most of us that we forget who we really are, which means that we fall under the power of a skillful tool that imperceptibly 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 hand, 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 Person are special archetypes and are a kind of 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 appear 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 Person.
This means directing the huge energy of the Shadow in the right direction.
On the other hand, this means using the Persona as a practical tool for life in society, without identifying with it.
Anima and Animus. These two archetypes are associated with the images of Father and Mother, male and female.
For the Anima man, the image is an ideal, connected on the one hand with the mother, on the other, carrying the unconscious feminine side of male nature, as well as ideas about the ideal woman, which to a large extent influence the search for a partner.
Typical manifestations of anima in a male character are excessive emotionality, sensuality, irrational impulsiveness.
Ignoring the feminine side of one's nature leads to a certain disharmony in the development of the male personality and the loss of certain opportunities.
For the Animus woman, this is the image of the ideal man, partner, father, as well as the male part of her personality. The manifestations of the Animus in the female character are aggressiveness in society and the 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 there is). Unmanifested under normal conditions, this archetype becomes the center of the entire personality structure after a special act that Jung called individuation.
The individuation of a personality occurs when all its internal structures, which are normally in antagonism, come into balance and unite in one integral harmony.
Only then does the Self become the defining archetype of the personality.
Jung believed that the self-actualization of the Self is a very rare phenomenon, however, 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.
Carl Jung is one of the most prominent psychologists and psychotherapists of our time. A student of Freud and the founder of analytical psychology, Jung did not fully share the views of his teacher and eventually moved away from the classical Freudian concept of personality. The disagreements that arose between psychologists gave the world a deep and unusual theory of personality.
Jung's personality structure
Like Freud, Jung believed that the personality (psyche) consists of: Ego (I), personal unconscious and collective unconscious (Super-Ego).
The ego is our consciousness. It consists of sensations, memories, thoughts, perceptions. The ego is responsible for self-identification, and is in fact the center of the personality.
The personal unconscious includes sensations, fears, complexes, thoughts that were forced out of consciousness and allegedly "forgotten". The personal unconscious is constantly filled with new experiences that we either ignore or are not fully aware of. Jung believed that the content of this level of personality is available for awareness, but requires some effort on the part of the person.
The collective unconscious is the most controversial aspect of Jungian personality theory and was one of the major disagreements between Jung and Freud. This level of personality is also called the transpersonal unconscious. It includes memories and images inherited from previous generations and is common to all people. Jung believed that the collective unconscious is the legacy of ancestors, formed in the process of human evolution. These are hidden memories and experiences that are passed on at the gene level. Basically, the collective unconscious manifests itself in images - archetypes that are. Jung found direct confirmation of the existence of the collective unconscious in the symbols and images repeated in the cultures of different peoples of the world. For example, in many myths there are identical descriptions of the goddess of Fertility, which is the prototype of the Mother archetype.
The main archetypes according to K. Jung
Unlike Freud, who considered repressed sexual desires and aggression to be the main dynamic forces of personality development, Jung gave the main motivational role to archetypes - deep images formed in the process of evolution. Among all the archetypes, Jung assigned the leading role to 5 main ones: Anime, Animus, Persona, Shadow, Self. Anime and Animus are two components of one whole, where the first part is the embodiment of the female unconscious in men, and the second is the male unconscious in women. Thus, each person has feelings, emotions and experiences of both sexes. A person is often also called a Mask, since this archetype is identified with the role of a person in society and resembles the role of an actor in a theater. Shadow is the other side of Persona. It hides all the socially unacceptable aspects of the personality that cannot be shown in this society. The self is the center of the personality, a manifestation of its inner harmony and integrity.
Personality types: extroverts and introverts
One of Jung's greatest contributions to modern psychology is the introduction of the concepts of "extroversion" and "introversion". These two main directions are simultaneously present in every personality, but one of them is dominant and determines the vector of human development. So, extraversion is a manifestation of interest in the outside world. Accordingly, extroverts find strength and energy in communicating with people around them. They easily make contact with strangers, are communicative, friendly, often very talkative and active. Interacting with others, an extrovert develops as a person, so forced loneliness is difficult for him. 
The exact opposite of an extrovert is an introvert. A person with dominant introversion is distinguished by isolation, laconicism, and a tendency to loneliness. An introvert draws energy from his inner spiritual sources, so he avoids big noisy companies. The external or internal locus of personality is closely related to the innate characteristics of the nervous system and temperament. As a rule, extroverts have a sanguine or choleric temperament, while introverts have a phlegmatic or melancholic temperament.
