Chapter 2 Psychological Concepts

6. Analytical psychology of C. Jung

Carl Gustav Jung (1875-1961) - famous Swiss psychologist, psychiatrist and philosopher. In 1909-1913. collaborated with Z. 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.

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, the unconscious in general, opposed to mental processes functioning on the upper "floors" of the human psyche. In his theory of the unconscious, Jung continues Freud's line in many ways.

First of all, he shares and develops the general Freudian approach to the psyche as an energy contradictory system - multilevel and multipolar. At the same time, he does not agree with the pansexual interpretation of libido, arguing - contrary to Freud - that the basis of the personality and the source of its conflicts is not sexual desire, but mental energy as such, that is, any need, and not just 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. a break has occurred.

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 structulities as consisting of three components:

1. consciousness - EGO - I;
2. individual unconscious - "IT";
3. "collective unconscious", consisting of mental prototypes, or "archetypes".

1. information from the outside world of low intensity that has not reached the level of consciousness
2. Contents that have lost intensity and are forgotten
3. Innate biological instincts and urges
4. Displaced from consciousness, suppressed desires, thoughts, experiences, forming "unconscious complexes"

Archetypes determine:

1. Predisposition to a certain type of behavior
2. Collective ideas of mankind in a certain era, "the spirit of the era"
3. Influence 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, re-realize it and change its emotional sign, 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 a common unconsciousness”: if two people have the same complex at the same time, then an emotional projection arises that causes attraction or repulsion between them, i.e. you begin to treat this person as 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 the mother-in-law who identifies herself with her daughter and thus, as it were, marries her son-in-law; or a father who thinks he is taking care of his son by naively forcing him to fulfill his paternal desires, such as in choosing a profession or getting married; either the son identifies himself with the father, or the presence of a close unconscious bond between mother and daughter.

Jung argues that any psychic reaction that is disproportionate to the cause that caused it must be examined to see if it was not also conditioned by the archetype at the same time.

Jung introduced the concept acausal 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 occur as meaningful parallels to the current subjective state." Synchronically related events are clearly related thematically, although there is no linear causal relationship between them. For example, you think about a person you haven’t seen for a long time, and he suddenly appears in front of you or calls you from afar, or suddenly you have an anxious state of fear and you soon find yourself a witness or participant in an accident, etc.

A possible explanation for the phenomena of "synchronism" is the presence of an unconscious connection of a person 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, and 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 prevents them from happening at any time). Experimental modern research by S. Grof confirms the correctness of the concept of C. Jung, 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 the collective unconscious and cosmic consciousness in transpersonal experiences.

Freud's work, despite its controversial nature, aroused the desire of a group of leading scientists of the time to work with him in Vienna. Some of these scientists moved away from psychoanalysis over time to seek new approaches to understanding the human being. Carl Gustav Jung was the most prominent among the defectors from Freud's camp.

Like Freud, K. Jung devoted himself to the teaching of dynamic unconscious drives on human behavior and experience. However, unlike the first, Jung argued that the content of the unconscious is something more than repressed sexual and aggressive urges. According to Jung's theory of personality, known as analytical psychology, individuals are motivated by intrapsychic forces by images whose origin goes back into the history of evolution. This innate unconscious contains deeply rooted spiritual material that explains the inherent desire for creative self-expression and physical perfection inherent in all mankind.

Another source of disagreement between Freud and Jung is the attitude towards sexuality as the dominant force in the structure of personality. Freud treated the libido mainly as sexual energy, while Jung saw it as a diffuse creative life force that manifests itself in a variety of ways - as, for example, in religion or the desire for power. That is, in Jung's understanding, the energy of the libido is concentrated in various needs - biological or spiritual - as they arise.

Jung claimed that soul(in Jung's theory, a term analogous to personality) consists of three separate but interacting structures: the ego, the personal unconscious, and the collective unconscious.

Ego

Ego is the center of the sphere of consciousness. It is a component of the psyche, which includes all those thoughts, feelings, memories and sensations, thanks to which we feel our integrity, constancy and perceive ourselves as people. This is the basis of our self-consciousness, and thanks to it we are able to see the results of our ordinary conscious activities.

Personal unconscious

Personal unconscious contains conflicts and memories that were once conscious but are now repressed or forgotten. It also includes those sensory impressions that lack brightness in order to be noted in consciousness. Thus, Jung's concept of the personal unconscious is somewhat similar to Freud's. However, Jung went further than Freud, emphasizing that the personal unconscious contains complexes, or the accumulation of emotionally charged thoughts, feelings and memories carried by the individual from his past personal experience or from ancestral, hereditary experience. According to Jung, these complexes, arranged around the most common topics, can have a fairly strong influence on the behavior of the individual. For example, a person with a power complex can expend a significant amount of mental energy on activities that are directly or symbolically related to the theme of power. The same may be true of a person who is under the strong influence of his mother, father, or under the power of money, sex, or some other kind of complexes. Once formed, the complex begins to influence the behavior of a person and his attitude. Jung argued that the material of the personal unconscious in each of us is unique and, as a rule, accessible to awareness. As a result, the components of the complex, or even the entire complex, can become conscious and have an excessively strong influence on the life of the individual.

collective unconscious

And, finally, Jung suggested the existence of a deeper layer in the structure of personality, which he called collective unconscious. The collective unconscious is a repository of latent memory traces of humanity and even our anthropoid ancestors. It reflects the thoughts and feelings that are common to all human beings and are the result of our common emotional past. As Jung himself said, “the collective unconscious contains the entire spiritual heritage of human evolution, reborn in the structure of the brain of each individual.” Thus, the content of the collective unconscious is formed due to heredity and is the same for all mankind. It is important to note that the concept of the collective unconscious was the main reason for the divergence between Jung and Freud.

Archetypes

Jung hypothesized that the collective unconscious consists of powerful primary mental images, the so-called archetypes(literally, "primary models"). Archetypes are innate ideas or memories that predispose people to perceive, experience, and respond to events in a particular way. In reality, these are not memories or images as such, but rather predisposing factors, under the influence of which people implement in their behavior universal models of perception, thinking and action in response to some object or event. What is innate here is precisely the tendency to respond emotionally, cognitively, and behaviorally to specific situations, such as an unexpected encounter with parents, a loved one, a stranger, a snake, or death.

Among the many archetypes described by Jung are the mother, the child, the hero, the sage, the sun deity, the rogue, God, and death.

Examples of archetypes described by Jung

	Definition
	The unconscious feminine side of a man's personality	Woman, Virgin Mary, Mona Lisa
	The unconscious masculine side of a woman's personality	Man, Jesus Christ, Don Juan
	The social role of the individual stemming from societal expectations and early learning
	The unconscious opposite of what the individual insists on consciously	Satan, Hitler, Hussein
	The embodiment of integrity and harmony, the regulating center of personality
	Personification of life wisdom and maturity
	The ultimate realization of psychic reality projected onto the outside world	solar eye

Jung believed that each archetype is associated with a tendency to express a certain type of feeling and thought in relation to the corresponding object or situation. For example, in a child's perception of his mother, there are aspects of her actual characteristics, colored by unconscious ideas about such archetypal maternal attributes as upbringing, fertility, and dependence.

Further, Jung suggested that archetypal images and ideas are often reflected in dreams, and also often found in culture in the form of symbols used in painting, literature, religion. In particular, he emphasized that the symbols characteristic of different cultures often show a striking similarity, because they go back to archetypes common to all mankind. For example, in many cultures he met images mandalas, which are symbolic embodiments of the unity and integrity of the “I”. Jung believed that understanding the archetypal symbols helped him in the analysis of a patient's dreams.

The number of archetypes in the collective unconscious can be unlimited. However, special attention in Jung's theoretical system is given to the person, anime and animus, shadow and self.

A person

A person(from the Latin word “persona”, meaning “mask”) is our public face, that is, how we manifest ourselves in relationships with other people. The persona refers to the many roles that we play in accordance with social requirements. In Jung's understanding, a persona serves the purpose of impressing others, or hiding one's true identity from others. The persona as an archetype is necessary for us to get along with other people in everyday life. However, Jung warned that if this archetype becomes of great importance, then the person can become shallow, superficial, reduced to a single role, and alienated from true emotional experience.

Shadow

In contrast to the role played in our adaptation to the world around us, the persona, the archetype shadow represents the repressed dark, evil and animal side of the personality. The shadow contains our socially unacceptable sexual and aggressive impulses, immoral thoughts and passions. But the shadow also has its positive sides. Jung viewed the shadow as a source of vitality, spontaneity and creativity in the life of the individual. According to Jung, the function of this is to channel the energy of the shadow in the right direction, to curb the evil side of our nature to such an extent that we can live in harmony with others, but at the same time openly express our impulses and enjoy a healthy and creative life.

Anima and Animus

The anima and animus archetypes express Jung's recognition of the innate androgynous nature of humans. Anima represents an internal image of a woman in a man, his unconscious female side; while animus- the inner image of a man in a woman, her unconscious male side. These archetypes are based, at least in part, on the biological fact that both men and women produce both male and female hormones. This archetype, according to Jung, evolved over many centuries in the collective unconscious as a result of experience of interaction with the opposite sex. Many men have been "feminized" to some extent as a result of years of living together with women, but for women the opposite is true. Jung insisted that the anima and animus, like all other archetypes, must be expressed harmoniously, without disturbing the overall balance, so that the development of the personality in the direction of self-realization is not hindered. In other words, a man must express his feminine qualities along with his masculine ones, and a woman must show her masculine qualities as well as her feminine ones. If these necessary attributes remain undeveloped, the result will be one-sided growth and functioning of the personality.

Self

Self is the most important archetype in Jung's theory. The self is the core of the personality around which all other elements are organized.

When the integration of all aspects of the soul is achieved, a person feels unity, harmony and integrity. Thus, in Jung's understanding, the development of the self is the main goal of human life. The main symbol of the archetype of the self is the mandala and its many varieties (abstract circle, saint's halo, rose window). According to Jung, the integrity and unity of the "I", symbolically expressed in the completeness of figures, such as a mandala, can be found in dreams, fantasies, myths, in religious and mystical experience. Jung believed that religion is a great force that contributes to the human desire for wholeness and completeness. At the same time, the harmonization of all parts of the soul is a complex process. The true balance of personality structures, as he believed, is impossible to achieve, at least, this can be achieved no earlier than middle age. Moreover, the archetype of the Self is not realized until there is an integration and harmony of all aspects of the soul, conscious and unconscious. Therefore, the achievement of a mature "I" requires constancy, perseverance, intelligence and a lot of life experience.

Introverts and extroverts

Jung's most famous contribution to psychology is considered to be the two main directions he described, or life attitudes: extraversion and introversion.

According to Jung's theory, both orientations coexist in a person at the same time, but one of them becomes dominant. In an extraverted attitude, the direction of interest in the outside world is manifested - other people and objects. The extrovert is mobile, talkative, quickly establishes relationships and attachments, external factors are the driving force for him. An introvert, on the contrary, is immersed in the inner world of his thoughts, feelings and experiences. He is contemplative, reserved, seeks solitude, tends to move away from objects, his interest is focused on himself. According to Jung, the extraverted and introverted attitudes do not exist in isolation. Usually they are both present and are in opposition to each other: if one appears as a leader, the other acts as an auxiliary. The combination of leading and auxiliary ego-orientation results in individuals whose behavior patterns are defined and predictable.

Shortly after Jung formulated the concept of extraversion and introversion, he came to the conclusion that these opposite orientations cannot fully explain all the differences in people's attitudes to the world. Therefore, he expanded his typology to include psychological functions. Four main functions highlighted by them are thinking, feeling, feeling and intuition.

Thinking and Feeling

Thinking and feeling Jung referred to the category of rational functions, since they allow the formation of judgments about life experience. The thinking type judges the value of certain things using logic and arguments. The opposite function of thinking - feeling - informs us about reality in the language of positive or negative emotions. The feeling type focuses on the emotional side of life experience and judges the value of things in terms of “good or bad”, “pleasant or unpleasant”, “encourages something or calls for boredom”. According to Jung, when thinking acts as a leading function, a person is focused on building rational judgments, the purpose of which is to determine whether the experience being evaluated is true or false. And when the leading function is feeling, the personality is oriented towards making judgments about whether the experience is primarily pleasant or unpleasant.

Feeling and intuition

The second pair of opposite functions - sensation and intuition - Jung called irrational, because they simply passively "grasp", register events in the external or internal world, without evaluating them otherwise explaining their meaning. Sensation is a direct, nonjudgmental realistic perception of the world. The sensing type is particularly perceptive to taste, smell, and other sensations from environmental stimuli. On the contrary, intuition is characterized by subliminal and unconscious perception of current experience. The intuitive type relies on premonitions and guesses, grasping the essence of life events. Jung argued that when the leading function is sensation, a person comprehends reality in the language of phenomena, as if he were photographing it. On the other hand, when intuition is the leading function, a person reacts to unconscious images, symbols, and the hidden meaning of what is being experienced.

Each person is endowed with all four psychological functions. However, as soon as one personality orientation is usually dominant, in the same way, only one function from a rational or irrational pair usually prevails and is realized. Other functions are immersed in the unconscious and play an auxiliary role in the regulation of human behavior. Any function can be leading. Accordingly, there are thinking, feeling, sensing and intuitive types of individuals. According to Jung's theory, an integrated personality uses all opposite functions to co-ownership with life situations.

The two ego orientations and the four psychological functions interact to form eight distinct personality types. For example, the extraverted thinking type focuses on the objective, practical facts of the surrounding world. He usually gives the impression of a cold and dogmatic person who lives according to established rules.

It is quite possible that the prototype of the extraverted thinking type was Z. Freud. The introverted intuitive type, on the other hand, focuses on the reality of their own inner world. This type is usually eccentric, keeps aloof from others. In this case, Jung probably had himself in mind as a prototype.

Unlike Freud, who paid special attention to the early years of life as a decisive stage in the formation of personality behavior patterns, Jung considered personality development as a dynamic process, as evolution throughout life. He said almost nothing about socialization in childhood and did not share Freud's views that only past events (especially psychosexual conflicts) are decisive for human behavior.

From Jung's point of view, a person constantly acquires new skills, achieves new goals, realizes himself more and more fully. He attached great importance to such a life goal of the individual as “acquisition of selfhood”, which is the result of the desire of all components of the personality for unity. This theme of striving for integration, harmony and wholeness was later repeated in existential and humanistic theories of personality.

According to Jung, ultimate life goal- this is the complete realization of the "I", that is, the formation of a single, unique and holistic individual. The development of each person in this direction is unique, it continues throughout life and includes a process called individuation. Simply put, individuation is a dynamic and evolving process of integrating many opposing intrapersonal forces and tendencies. In its final expression, individuation involves the conscious realization by a person of his unique psychic reality, the full development and expression of all elements of personality. The archetype of the self becomes the center of the personality and balances the many opposite qualities that make up the personality as a single main whole. Thanks to this, the energy necessary for ongoing personal growth is released. The result of the realization of individuation, which is very difficult to achieve, Jung called self-realization. He believed that this final stage of personality development is available only to capable and highly educated people who have sufficient leisure for this. Because of these limitations, self-realization is not available to the vast majority of people.

Jung believed that the structure of personality consists of three parts - the collective unconscious, the individual unconscious (It) and consciousness (Ego).

Fig.1. The structure of the psyche according to Jung

Jung paid great attention to the unconscious and its dynamics, but his conception of it was radically different from Freud's. Jung departed from Freudianism, believing that the unconscious is not reducible to the biological. In his opinion, the unconscious represents the mental experience of previous generations, is the sum of types of behavior, emotional reactions, images of spontaneous fantasies, dreams.

He considered the psyche as a complementary interaction of the conscious and unconscious components with a continuous exchange of energy between them. He considered the unconscious to be a creative, rational principle that connects a person with all of humanity, with nature and the cosmos.

1.1. The structure of the conscious and unconscious in the human psyche

Let us consider in more detail how Jung understood the structures of consciousness and the unconscious in the human psyche.

Jung noted that human consciousness consists of a number of components.

The first one is perception. A person sees, hears, touches the world and thereby realizes it. Perception indicates that something exists. But it doesn't say what it is. It is concretized by the process of apperception - a complex process of memory and thinking, which allows us to understand what such something is. Thus, the second component of consciousness is thinking.

However, often, before we have fully analyzed the information, we already experience emotional reactions of a pleasant or unpleasant nature, i.e. sensual, emotional evaluations, which are also a mandatory component of human consciousness (this is the third component).

The process of anticipation, intuition (the perception of potential opportunities imprisoned in a situation) is one of the main functions of the psyche. A person can be aware these intuitive anticipations(the fourth component of consciousness).

Depending on which of the components of consciousness is predominant in a given person, on which of them he relies in obtaining and processing information, Jung singled out different types of people:

♦ mental or emotional;

♦ sensing (relying on one's real perceptions at the moment) or intuitive (relying more on premonitions and intuition);

♦ strong-willed, rational or perceiving, irrational, spontaneous.

The volitional type is characterized by a greater severity of processes will(this is the fifth component of consciousness), and they are impulses directed by thinking that allow a person to act at his own discretion, based on a clear decision made, and consistently implement his decisions.

The receptive, irrational, spontaneous type is characterized by the predominance of processes drives(the sixth component of consciousness). They encourage a person to repeatedly change their decisions and actions, to hesitate, to respond flexibly. People of this type are dominated by "inclinations-impulses arising from the unconscious and bearing the character of dependence and coercion."

dreams is a specific component of consciousness; in Jung's words, "the resultant of unconscious processes invading consciousness." Sleep is a state in which consciousness is significantly limited, but has not completely disappeared, just as the unconscious mental life does not stop during wakefulness. Jung notes that any work that is usually done in consciousness can also take place in the unconscious - even intellectual activity (for example, the search for a solution is sometimes carried out in a dream).

Jung's merit is to reveal that unconscious part of the mind human being is the most important information and creative base, that it contains much more information than consciousness, and therefore serves as a link with the world, nature, space. Jung pointed out that it is the unconscious that receives that information from the outside world, which initially has a low intensity or other parameters that make it inaccessible to human consciousness. Jung's correctness was confirmed by modern research, which found that the unconscious is incomparably more saturated with information than consciousness, and is more closely connected with the world, nature, people, and the cosmos. And at the same time, in the unconscious part of the psyche, thoughts, feelings, desires, and events repressed from consciousness are stored, which a person does not want and cannot think about because of their taboo or trauma.

Studying the dynamics of the unconscious, Jung discovered functional units, which he called complexes. Complexes are a set of mental elements (ideas, opinions, attitudes, beliefs) that unite around some thematic core and are associated with certain feelings. These are "special affective contents that have a certain autonomy, are capable of resisting conscious intentions, are capable of appearing and disappearing at will, since they are devoid of conscious control." complexes- either a consequence or a cause of conflict, shock, shock, awkwardness. They contain memories, desires, fears, duties, thoughts that we can’t get rid of, and therefore constantly interfere and harm, interfering with our conscious life. Complexes, according to Jung, are the “nodal point of mental life”, they give an incentive to new aspirations, not allowing “pernicious stagnation” to arise, but, on the other hand, “the complex means that area in a person in which he is now suffering defeat, where he cannot overcome anything. They manifest themselves in the form of certain symptoms (these are mental and behavioral oddities and disorders, bodily ailments and illnesses). Eliminating some of them, it is not possible to really help a person until the complex itself is eliminated - the root cause of the symptoms themselves.

Jung was able to trace complexes from biologically determined areas of the individual unconscious to the original myth-generating patterns, which he called archetypes. Within each complex, archetypal elements are intimately intertwined with aspects of the physical environment. Through research, Jung came to the conclusion that archetypes must somehow influence our physical world. Since they were presented as a link between matter and the psyche, he called them psychoids.

Jung came to the conclusion that in addition to the individual unconscious there is collective unconscious, common to all mankind and being a manifestation of the creative cosmic force. Jung believed that in the process of individualization, a person can overcome the narrow boundaries of the Ego and the personal unconscious and connect with a higher Self, commensurate with all of humanity and the entire cosmos. Thus, Jung can be considered the first representative of the transpersonal orientation in psychology.

1.2. Collective unconscious and archetypes

collective unconscious, in contrast to the individual (personal), is identical for all people, one for all mankind and therefore forms the universal basis of the spiritual life of each person, being by its nature supra-personal. This is the deepest level of the psyche. Jung considers it both as a result of previous phylogenetic experience, and as a priori forms of the psyche, and as a set of collective ideas, images, ideas of mankind, as the most common mythologemes in a given era, expressing the "spirit of the times".

If the individual unconscious and consciousness are purely personal lifetime acquisitions, then the collective unconscious is a kind of "memory of generations", then the psychological legacy with which the child is born. The collective unconscious is “the spiritual heritage of everything that has been experienced by mankind”, “a common soul that has no time limits”, the foundation of the individual psyche. Jung wrote that “the content of the collective unconscious is only minimally shaped by the personality and in its essence is not an individual acquisition at all. This unconscious is like the air that everyone breathes and which does not belong to anyone. It is "the background of every individual psyche, just as the sea is the background of every single wave."

Describing the collective unconscious as such a mental system that has a "collective, universal and impersonal nature, identical in all individuals", Jung highlights its following features:

1) it owes its existence solely to heredity;

2) it is not based on personal experience and does not develop individually;

Archetypes act as a set of certain principles, predispositions in the unconscious, which are activated under certain conditions and intrude into consciousness as energy flows. The archetype is understood by Jung as a certain degree of independence, and consciousness as creative freedom. The archetype can take on visual symbolic forms, be expressed in stereotyped reactions or modes of action.

Archetypes, according to Jung, are “psychic prototypes hidden in the depths of the foundation of the conscious soul, its roots lowered into the world as a whole”, these are systems of attitudes that are both images and emotions.” They are inherited along with the structure of the brain, moreover, they are its mental aspect. On the one hand, they form an extremely strong instinctive prejudice, and on the other hand, they turn out to be the most effective help in the process of instinctive adaptation. In essence, they represent, so to speak, the chthonic part of the soul - the one through which the soul is connected with nature, or at least in which such a connection with the Earth and the world is most noticeable. As Jung notes, the influence of the Earth and its laws on the soul is manifested in the archetypes, perhaps most clearly.

An archetype is activated when a situation arises corresponding to it. Then, like an instinctive attraction, against all reason and will, he makes his way. At the same time, a specific form of the archetype is realized symbolically - through the archetypal image in the psyche of the individual.

He believed that archetypes organize not only individual, but also collective fantasy (for example, they underlie the mythology of the people, their religion, defining the psychology of the people, their self-consciousness, express the "spirit of the era"). Through the actualization of certain archetypes, culture also influences the formation of the individual human psyche. All the most powerful ideas and ideas of mankind are reducible to archetypes (these are religious, scientific, philosophical, moral systems).

“The collective unconscious is a vast spiritual heritage resurrected in every individual brain structure. Consciousness, on the contrary, is an ephemeral phenomenon, carrying out momentary adaptations and orientations, which is why its work, most likely, can be compared with orientation in space. The unconscious contains the source of the forces that set the soul in motion, and the forms or categories that regulate it all are the archetypes,” writes Jung. The number of archetypes in the collective unconscious can be unlimited. However, Jung considered the main archetypes of the individual psyche to be the Ego, the Person, the Shadow, the Anima, or Animus, and the Self. Ego and Persona are easier to comprehend than the other main archetypes, which are hardly reflected by the person himself.

Ego is the central element of personal consciousness, as it were, it collects disparate data of personal experience into a single whole, forming from them a holistic and conscious perception of one's own personality. At the same time, the Ego seeks to resist everything that threatens the fragile cohesion of our consciousness, tries to convince us of the need to ignore the unconscious part of the soul.

Jung notes that the archetype is assimilated by the personality, but it also exists outside of it. Part of the archetype, assimilated and directed outward, forms the Person (Mask). The side of the archetype facing the interior of the individual is the Shadow.

A person- this is that part of our personality that we show the world what we want to be in the eyes of other people. The persona serves to impress others and conceal from them the true nature of the person. As an archetype, she is essential in order to get along with other people in everyday life. The persona also includes our typical roles, style of behavior and clothes, ways of expression. The persona has both a positive and a negative impact on our personality. The dominant person can suppress the individuality of a person, develop conformism in him, the desire to merge with the role that the environment imposes on a person. At the same time, the Persona protects us from the pressure of the environment, from curious glances that seek to penetrate the soul of a person, helps in communication, especially with strangers.

Shadow is the center of the personal unconscious. The shadow represents the repressed, shadowy, evil and animal side of the personality, contains socially unacceptable sexual and aggressive impulses, immoral thoughts and passions. Thus, the content of the shadow is those aspirations that are denied by a person as incompatible with his person, with the norms of society. At the same time, the more the Person dominates in the personality structure, the greater the content of the Shadow, since the individual needs to force out an increasing number of desires into the unconscious. But it also has positive properties. Jung considers the Shadow as a source of vitality, spontaneity, creativity in a person's life. According to Jung, the function of consciousness (Ego) is to channel the energy of the Shadow in the right direction, to curb the evil side of one's nature to such an extent as to live in harmony with others, while at the same time openly expressing one's impulses and enjoying a healthy and creative life.

In fact, the differences between Jung and Freud largely concerned precisely the role of the Shadow in the personality structure, since Jung considered it to be only one of the components of this structure, and Freud put the Shadow at the center of the personality, making its content the center of his research. At the same time, Jung did not consider it possible to simply get rid of the Shadow, not to recognize it, since it is a legitimate part of the personality and a person without a Shadow is just as incomplete as without other parts of the soul. The most harmful, from his point of view, is just not to notice, to ignore the Shadow, while an attentive attitude towards it, the desire to analyze its content (what Jung calls the technique of dealing with the Shadow) helps to overcome its negative influence.

Anima(in a man) or animus(in a woman) - these are those parts of the soul that reflect intersex relationships, ideas about the opposite sex. Their development is greatly influenced by parents (the mother of the boy and the father of the girl). This archetype largely shapes the behavior and creativity of a person, as it is a source of projections, new images in the human soul.

The collective unconscious is inextricably linked with the individual, forming together with it and other systems of the psyche a single mental structure of the personality. According to Jung, all these different levels of the unconscious and consciousness create interconnected systems of the psyche: Self, Mask (Person), Shadow, Anima, Animus, etc. They are called to unite the Self.

Self, from Jung's point of view, is the central archetype of the entire personality, and not just its conscious or unconscious part, it is "the archetype of the order and integrity of the personality." Acting as an integrating principle, it is called upon within its limits to unite all the contradictory interactions of the mental structure, express the mental integrity of the individual and ensure its realization as a subject. Self - most important archetype in theory Jung, it represents the core of the personality, around which all other elements are organized and united. When the integration of all aspects of the soul is achieved, a person feels harmony.

Thus, according to Jung, the development of the Self is the main goal of human life. But the harmonization of the soul is a complex process. The true balance of personality structures is difficult or even impossible to achieve, at least, this can be achieved no earlier than middle age. Moreover, the archetype of the Self is not fully realized until there is an integration and harmony of all aspects of the soul - both conscious and unconscious. Therefore, the achievement of a mature self requires constancy, perseverance, intelligence and a lot of life experience. According to Jung, the ultimate goal in life is the full realization of the Self, i.e. the formation of a single, unique and holistic person.

The formation of personality (self) according to Jung is individuation, i.e. separation from the collective foundations of one's own psyche. The spiritual birth of a person, the emergence of a mentally independent person capable of development is the essence of individuation. Unfortunately, the consciousness of modern man is developed, but, according to Jung, is not used for development, individuation. Individuation occurs in consciousness, and the result is an increase in the level of consciousness.

The formation of the Self is realized only in the second half of life, when the individual is completely freed from parental ties and acquires a new unity of consciousness and the unconscious. The movement of each person in this direction is unique, it continues throughout life, including the process of individuation, during which there is an integration of many opposing forces and tendencies within the personality, the full development and expression of all personal elements. According to Jung, the Self can be represented as a certain geometric symbol, a multiple of four and having a circular structure with a hypothetical center between the conscious and the unconscious.

Therefore, she combines four systems of the mind:

♦ Persona (Mask);

♦ Schatten (Shadow);

♦ Anima and Animus (images of a woman and a man).

Rice. 2. The relationship of the four systems of the psyche in the model of mental structure, substantiated by Jung

As can be seen from fig. 2, Jung, unlike Freud, derives consciousness from unconscious mental processes, which "give a certain form to the contents of the psyche." Possible conflicts that arise at the junction of systems lead to destabilization of the Self, it can manifest itself in the loss of the Person, in "personal inflation" (when identifying a person with a collective or group as subjects of activity), in underestimating one's Shadow, in an obsession with Anima or Animus, and others. possible personality shocks.

Finding the Self- this is the result of the desire of various components of the personality to unity. The archetype of the Self becomes the center of the personality and balances the many opposite qualities that make up its composition. The result of individuation is self-realization, but highly educated and capable people, who also have leisure, can rise to this final stage of development. Because of these limitations, self-realization is not available to the vast majority of people.

K.G. Jung, speaking about the development of personality, concerns the conditions of upbringing and the emergence of the integrity, individuality of a person. In this context, it is not about the person, but about the wholeness, which is a value. “Personality is not a germ that develops gradually, through life or in its course. Without certainty, integrity, and maturation, personality will not emerge. These three properties cannot and should not be inherent in the child, because with them he would be deprived of his childhood.

No one is able to educate a person if he himself is not a person. ...Personality as a complete realization of the integrity of our being is an unattainable ideal. However, unattainability is not an argument against the ideal, because ideals are nothing more than pointers to the path, and by no means the goal ... "

The ideas about the need to preserve integrity and individualization during the development of personality were developed by Jung already in the 50-60s under the influence of new trends in understanding personality, including in line with humanistic psychology. His positions on the role of consciousness in spiritual growth and the organization of behavior date back to the same time. Such a transformation of some of the provisions of psychoanalysis, accepted by Jung at the beginning of the century, was especially important for him, since he constantly emphasized the openness of his concept to everything new, in contrast to the orthodoxy of Freud's theory. The concept of K.G. Jung is presented in table 1.

The concept of K.G. cabin boy

Understanding Personality	Personality (human soul) consists of three interacting structures: consciousness (Ego), individual unconscious and collective unconscious. Personal development is a dynamic process, evolution throughout life as a result of the desire of various components of the personality for unity, integration, harmony, integrity, the acquisition of the Self. Individuation is the development of a personality, a dynamic process of integrating many forces and tendencies that counteract within the personality, as a result of which the full development and expression of all elements of the personality is achieved - self-realization.
Attitude towards the body	The body is not an independent beginning, but an expression of mental experiences, i.e. the physical and the spiritual are in unity. The significance of bodily experiences fully corresponds to how they are represented in the psyche.
social relations	Social relations are the material for filling archetypes. This material is shaped by archetypes, i.e. social relations are not dominant. Personal development is individuation, i.e. the path to the Self, but at the same time it is connected with a deepening into the collective unconscious.
Will	The manifestation of volitional energy as an introduction to culture. The will can act on the unconscious, although not directly.
Emotions	The significance of emotions is determined by their connection with archetypes. Emotions are manifestations of the unconscious. This is a kind of intermediary between the psyche and bodily life. They act as an energy force that makes it possible to determine the success of the individuation process. Strong emotions are the source of personality development.
Intelligence	The intellect is a conscious function, so it has limitations. Intellectual explanations can never be complete. Intelligence is complemented by intuition (the intuitive function is based on unconscious material).
Self	The self is the central entity in the human psyche. It is a dynamic balance of mutually exclusive forces: extra- and introversion, conscious and unconscious; masculine and feminine principles. Such a balance presupposes the fullness of the experiences of one's unconscious. The path to the Self is never completed, since the personality is beyond description, full awareness. The development of the Self is the main goal of human life
Attitude towards psychotherapeutic assistance	Jung's psychotherapy is one of the most popular in the world. It involves two stages: 1. Analytical includes two phases: ♦initial phase - recognition of the analyzed material; ♦second - interpretation, interpretation of the material (the patient depends on the therapist). 2. Synthetic (the patient becomes independent of the therapist) includes: ♦ learning phase (material of the past is applied to today); ♦phase of transformation - mini-individuation (a new understanding of the problems of one's personality is achieved).

Although Jung considered the main content of the soul to be its unconscious structures, he not only did not deny the possibility of their awareness, but also considered this process very important for a person's personal growth. One of the options for such self-awareness is psychotherapy, in which the doctor is the patient's assistant, helping him understand himself, regain his integrity. Jung was aware of the complexity of symbolic interpretation and argued for the need to abandon the simplifications adopted by Freud in their interpretation. His analysis of symbols and their possible interpretation is one of the significant achievements of Jung's theory. Unlike most psychoanalysts, Jung consciously built his theory as an open system that can perceive new information without distorting it to please his postulates, and this is another advantage of his theory.

Jung's innovative ideas are further developed and confirmed in modern studies of transpersonal psychology.

2. Typology of personality

Based on the structure of the soul, Jung created his own typology of personality, distinguishing two types - extroverts And introverts. Introverts in the process of individualization pay more attention to the inner part of their soul, build their behavior on the basis of their own ideas, their own norms and beliefs. Extroverts, on the contrary, are more focused on the Person, on the outer part of their soul. They are perfectly oriented in the outside world, unlike introverts, and in their activities they proceed mainly from its norms and rules of conduct. If for an introvert the danger is a complete rupture of contacts with the outside world, then for extroverts no less danger lies in the loss of oneself. In their extreme manifestations, extroverts are dogmatists, while introverts are fanatics.

However, the Self, the desire for the integrity of the personality does not allow one of its sides to completely subjugate the other. These two parts of the soul, two types, as it were, divide the spheres of their influence. As a rule, extroverts build relationships well with a large circle of people, take into account their opinions and interests, while at the same time, in a narrow circle of people close to them, they open up the other side of their personality, the introverted one. Here they can be despotic, impatient, do not take into account the opinions and positions of other people, try to insist on their own. Communication with a wide range of unfamiliar and poorly known people is extremely difficult for an introvert who proceeds only from his positions and cannot build an adequate line of behavior, understand the point of view of the interlocutor. He either insists on his own, or simply leaves the contact. At the same time, in communication with loved ones, he, on the contrary, opens up, his extroverted, usually repressed side of his personality takes over, he is a soft, caring and warm family man.

Like Freud, Jung often illustrated his conclusions with references to this or that historical figure. So in the description of extra- and introverts, he, in particular, mentioned the famous Russian writers Tolstoy and Dostoevsky, referring Tolstoy to typical extroverts, and Dostoevsky to introverts.

Jung's typology is based on two grounds - the dominance of extra-introversion and the development of four basic mental processes: thinking, feeling, intuition and sensations.

Each person, Jung argued, is dominated by one or another process, which, in combination with intro- or extraversion, individualizes the path of human development. At the same time, he considered thinking and feeling as alternative ways of making a decision.

Since thinking is focused on logical premises, thinking people value abstract principles, ideals, order and consistency in behavior above all else. Feeling people, on the contrary, make decisions spontaneously, focusing on emotions, preferring any feelings, even negative ones, to boredom and order.

If thinking and feelings characterize active people who are capable of making decisions for one reason or another, then sensation and intuition characterize, rather, ways of obtaining information, and people in whom these types of mental processes dominate are more contemplative. Sensation is oriented toward direct, immediate experience, and sensing types tend to respond better to the immediate situation, while intuitive types to the past or future. For them, what is possible is more important than what is happening in the present. Although all these functions are present in every person, one of them dominates, which is partially supplemented by the second function. Moreover, the more conscious and dominant one of these functions is, the more unconscious and complementary are the other functions. Therefore, the data of their experience can be perceived by a person not only as alien to him, but also as directly hostile.

Conclusion

So, according to Jung, the human psyche includes three levels: consciousness, personal unconscious and collective unconscious. The decisive role in the structure of a person's personality is played by the collective unconscious, which is formed from traces of memory left by the entire past of mankind. The collective unconscious is universal. It affects the personality of a person and predetermines his behavior from the moment of birth. In turn, the collective unconscious also consists of different levels. It is determined by the national, racial and universal heritage. The deepest level is made up of traces of the prehuman past, i.e. from the experience of animal ancestors of man. Thus, by Jung's definition, the collective unconscious is the mind of our ancient ancestors, the way they thought and felt, the way they comprehended life and the world, gods and human beings.

The collective unconscious manifests itself in individuals in the form of archetypes, which are found not only in dreams, but also in real creativity. Archetypes are inherent in individuals, but they reflect the collective unconscious. These are some general forms of mental representations, including a significant element of emotionality and even perceptual images. For example, the archetype of the mother is the general idea of ​​the mother with the sensual and figurative content of her own mother. The child receives this archetype already in finished form by inheritance and, on its basis, creates a specific image of his real mother.

In addition to the collective unconscious, according to Jung, there is a personal unconscious, but it is not separated from consciousness. The personal unconscious consists of experiences that were once conscious and then forgotten or repressed from consciousness. They become conscious under certain conditions.

As early as 1902, while working at the Burgholzli clinic in Zurich, the young Jung set about developing the word association test as a means of discovering the unconscious roots of mental illness. An extremely simple test in terms of technique consists of a series of words presented to the subject in turn, and for each word presented, he is required to give a spontaneous associative verbal response, the time delay in receiving which is recorded by a chronometer. The study of the subject's responses, both verbal and non-verbal, can indicate what Jung first called "emotionally loaded complexes" (Jung, C. W., vol. 2, p. 72), and later - "sensory-toned complex of ideas" in the unconscious (Jung, C. W., vol. 2, p. 321), which interferes with the normal course of verbal association and which is definitely associated with some pathology of the patient. These sensory-colored complexes, later called simply complexes by Jung, in his opinion, consist of two components: a group of mental representations and a distinct feeling (of a very different nature) attached to this group of mental contents. According to Jung, a complex is "an agglomeration of associations - something like a cast of a more or less complex psychological nature - sometimes traumatic, sometimes simply painful affective nature" (Jung, 1994a, p. 46).

The complex carries a certain energy and forms, as it were, a separate small personality. Separate complexes, together forming an integral structure of the psyche of the individual, are relatively autonomous groups of associations that tend to live their own lives regardless of the conscious intentions of this individual.

The complexes may be unconscious - repressed due to the painful affect associated with them or the unacceptability of the representations themselves, but they can also be recognized and at least partially resolved. From Jung's point of view, the complex, being located in the unconscious part of the structure of the psyche, is a completely normal phenomenon, while Freud considered complex manifestations to be pathological. Any complex has elements associated with the personal and collective unconscious.

The processes occurring in consciousness and the unconscious sphere are carried out in accordance with various principles. The principles of consciousness are reflection, reflection; the unconscious is characterized by the principle of autonomy. The unconscious does not reflect the external world, but itself. This happens because in each individual there lives a persistent desire for inner unity, in which various complexes, opposites, all the components of his personality must balance each other, and consciousness must be in two-way communication with the unconscious. For Jung, a person looked like the result of some effort, achievement, and not just as something bestowed.

If the unconscious, together with consciousness, can be perceived as a mutually determining factor, if we can live in such a way as to maximally take into account the needs of the conscious and the unconscious, then the center of gravity of our entire personality will shift. He will no longer reside in the Ego, which is hardly the only center of the psyche, and will find himself at a hypothetical point between the conscious and the unconscious. This new center might be called the self (Jung, C. W., vol. 13, par. 67).

As an example, consider a group of sensually colored or toned ideas (a “complex of feelings of a certain tone,” in Jung's own words) associated with the experience of the image of the mother, that is, the mother complex.

The mother complex is a potentially active component of the psyche of any person, receiving information primarily as a result of the experience of communication with his mother, as well as from significant contacts with other women, collective assumptions and assumptions. The constellation of the mother complex has different results depending on whether it appears in the son or in the daughter.

Typical manifestations of this complex in a son are homosexuality and Don Juanism, and sometimes impotence (although the paternal complex also plays a role here). In homosexuality, the whole heterosexuality of the son becomes attached to the mother in an unconscious form; in Don Juanism, he unconsciously looks for his mother in every woman he meets (Jung, C. W., vol. 9i, par. 162). The male maternal complex is under the influence of the countersexual complex - the anima. To the extent that a man is able to establish a good relationship with his inner woman (instead of being obsessed with her), even a negative mother complex can have positive results.

His Eros can be perfectly differentiated instead of or in addition to homosexuality... This gives him a great capacity for friendship, which often creates bonds of amazing tenderness between men... Similar to its negative aspect, Don Juanism can also manifest itself positively in the form of a bold and unshakable masculinity, an ambitious desire for lofty goals; opposition to all kinds of stupidity, narrow-mindedness, injustice and laziness; willingness to sacrifice for what is seen as right, sometimes bordering on heroism; in the form of perseverance, perseverance, inflexibility and firmness of will; curiosity and inquisitiveness that does not shy away from the mysteries of the universe; and ultimately as a revolutionary spirit that yearns to establish a new face for the world (ibid., par. 164).

In the daughter, the influence of the mother complex varies from the stimulation of the feminine instinct to its suppression. In the first case, the predominance of instinct puts the woman in a position in which she is aware of herself only as a mother and remains unconscious of other aspects of her personality.

The exaggeration of the feminine leads to the intensification of all feminine instincts, especially the maternal instinct. The negative aspect of the latter is seen in a woman whose only goal is the birth of children. For such a woman, the husband is only an instrument for begetting a child, and she regards him simply as an object to be looked after, just as children, poor relatives, cats, dogs, chickens and furniture must be looked after (Jung, C. W., vol. 9i, par. 167).

In the second case, the feminine instinct is suppressed or completely erased. As a substitute, an overdeveloped Eros arises, and this almost invariably leads to an unconscious incestuous relationship with the father. Such a tension

(female Eros is expressed in an excessive emphasis on the personality of another person. Jealousy for the mother and the desire to surpass her becomes the main motive for consistently undertaken actions and obligations (ibid., par. 168).

In another case, the suppression of the feminine instinct can lead a woman to identify with her own mother. She is completely unaware of her maternal instinct and her Eros, which in this case is projected onto the mother herself.

As a superwoman (involuntarily adored by her daughter), the mother lives for her in advance everything that the girl could live herself. She is content to remain implicitly devoted to her mother and at the same time unconsciously seeks, almost against her own will, to tyrannize her. Naturally, under the guise of complete loyalty and devotion. The daughter leads a shadowy existence, and it often seems as if the mother is sucking her life away and prolonging her own with these constant infusions of fresh blood (ibid., par. 169).

Because of their obvious and visible "emptiness", women of this type are good hooks for male projections. Turning out to be devoted, sacrificial wives, they often project their own unconscious abilities, skills, talents onto their husbands.

And then we observe a situation in which an absolutely insignificant, insignificant man, who, it would seem, had no chance in life, suddenly reaches the highest social peaks on some magic carpet (ibid., par. 182).

According to Jung, between these three extreme types there are many intermediate stages, the most important feature of which is the overflowing super-resistance of the mother and everything that she marks.

The main thing in all cases is not the elevation or weakening of the female instinct, but protection from the superpower of the mother. And here we are faced with “a vivid example of a negative mother complex. The motto of this [average] type is: anything, as long as it does not resemble a mother ... All instinctive processes are faced with unexpected difficulties, whether sexuality, which manifests itself in an appropriate way, or children that turn out to be unwanted, or maternal duty, which is perceived as intolerable , or the demand for married life, meeting with impatience and irritation" (Jung, C. W., vol. 9i, par. 170).

Such a woman often turns out to be more wealthy and achieves a higher level of awareness where her mother does not succeed, namely in activities related to logic. If she can overcome her simple reactive attitude towards reality, then later in her life she will come to a deeper acceptance of her own femininity.

Due to her inherent clarity, efficiency and masculinity, a woman of this type can often be found at the high rungs of the social ladder, where her motherly femininity, often revealed with a great delay, under the guidance of a cold mind, unfolds a fertile activity. This rare combination of femininity and masculine understanding is valuable not only in something external, but also in the field of spiritual intimacy (Jung, C. W., vol. 9i, par. 186).

At the center of any mother complex is the mother archetype, which means that both men and women base their emotional associations with their mother on the collective image of feeding and security on the one hand, and devouring possession on the other (negative mother).

All complexes have an archetypal component, being, in Jung's words, viaregia * to the personal and collective unconscious (Jung, C. W., vol. 8, p. 101). Figuratively, the complex can be represented as a plant, the Royal Road (lat.). part of which grows and blooms above the earth, in consciousness, and part remains invisible underground, where it is rooted and receives nourishment outside the framework of consciousness.

Literature

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