V. V. Zelensky

Completing the last decade of the 20th century and summing up the centenary psychoanalytic or - more precisely - deep-mixed development, we can with confidence among the most prominent thinkers to name the Swiss psychologist Charles Gustav Jung.

As you know, deep psychology is a general designation of a number of psychological directions that put forward, among other things, the idea of \u200b\u200bthe independence of the psyche from consciousness and seeking to substantiate the actual existence of this independent psyche and identify its content. One of these directions based on the concepts and discoveries in the field of mental made by Jung at different times is analytical psychology. Today in the everyday cultural environment, such concepts as a complex, extrovert, introvert, archetype, who have once been introduced into the psychology of Jung have become common and even templates. There is an erroneous opinion that Jung's ideas rose on the soil of idiosyncraysia to psychoanalysis. And although a number of Jung's provisions are indeed built on Freud's objections, the context itself, in which "building elements" arose in different periods, subsequently the original psychological system, of course, is much wider and, most importantly, it is based on different from Freud and views both on human nature and the interpretation of clinical and psychological data.

Karl Jung was born on July 26, 1875 in Kesville, Canton Rougeau, on the shores of the picturesque lake Konstanz in the Pastor family of the Swiss Reformed Church; Grandfather and Praded from the Father were doctors. He studied in the Basel gymnasium, the favorite objects of the gymnasium years were zoology, biology, archeology and history. In April 1895 he entered the University of Basel, where he studied medicine, but then decided to specialize in psychiatry and psychology. In addition to these disciplines, he was deeply interested in philosophy, theology, occult.

At the end of the Medical Faculty of Jung, he wrote the dissertation "On the psychology and pathology of the so-called occult phenomena", which turned out to be a prelude to his almost 60 years of creative period. Based on carefully prepared spiritual sessions with its extraordinarily gifted by the mediochemical abilities of Kuzina Helen Precever, the work of Jung was a description of its messages obtained in a state of mediothy trance. It is important to note that from the very beginning of his professional career, Jung was interested in unconscious foods mental and their meaning for the subject. Already in this study, it is easy to see the logical basis of all its subsequent work in their development - from the theory of complexes to archetypes, on the content of the libido to the ideas about synchronism, etc.

In 1900, Jung moved to Zurich and began working as a assistant at the most famous psychiatrist of Yujina Blailer in the hospital for mentally ill-tested Burgholzli (Zurich suburb). He settled on the hospital territory, and from that moment on, the life of a young employee began to take place in the atmosphere of the psychiatric monastery. Blair was a visible embodiment of work and professional debt. From himself and employees, he demanded accuracy, accuracy and care to patients. The morning bypass ended at 8.30 am the working meeting of the personnel on which reports of patients were heard. Two or three times a week at 10.00 in the morning there were meetings with doctors with a mandatory discussion of diseases of the disease as old and newly received patients. Meetings occurred at the indispensable participation of the globe itself. Mandatory evening bypass took place between five and seven evening hours. There were no secretaries, and the staff itself was typing the painting history of the disease, so sometimes I had to work until 11 pm. Hospital gates and doors closed at 10 pm. The junior keys had no keys, so if Jung wanted to return from the city of home later, he should have asked the key from any of the senior medical staff. A dry law reigned on the territory of the hospital.

Soon he began to publish his first clinical work, as well as articles on the use of the test of verbal association developed by him. Jung came to the conclusion that, through verbal connections, it is possible to find ("to fool") certain aggregates (constellations) of sensually colored (or emotionally "charged") thoughts, concepts, ideas, and, thus, to give the opportunity to reveal painful symptoms. The test worked, appreciating the patient's response by time delay between the incentive and the answer. As a result, a correspondence was revealed between the word-reaction and the behavior of the subject. The meaningful deviation from the norms noted the presence of affective-loaded unconscious ideas, and Jung introduced the concept of "complex" to describe their interactive combination.

In 1907, Jung published a study on early dementia (Yung sent this work by Sigmund Freud), which undoubtedly influenced the blailer, who later proposed the term "schizophrenia" for the appropriate disease. In this work, ** Jung suggested that it was the "complex" it is responsible for the production of toxin (poison), which delays mental development, and it is the complex directly directs its mental content into consciousness. In this case, manic ideas, hallucinatory experiences and affective changes in psychosis are represented as in one degree or another distorted manifestations of the suppressed complex. The book of Jung "Psychology" turned out to be the first psychosomatic theory of schizophrenia, and in his further work, Jung always adhered to the conviction of the primacy of psychogenic factors in the emergence of this disease, although gradually left the "toxin" hypothesis "explained in the future in terms of the impaired neurochemical processes.

Meeting with Freud identified an important milestone in Jung's scientific development. By the time of personal acquaintance in February 1907 in Vienna, where Jung came after a short correspondence, he was already widely known as its experiments in verbal associations and the discovery of sensory complexes. Using Freud's theory in experiments, he knew his works well - Jung not only explained his own results, but also supported a psychoanalytic movement, as such. The meeting gave rise to close cooperation and personal friendship continued until 1912. Freud was older and more experienced, and there is nothing strange in that he became for Jung, in a sense, the father's figure. For its part, Freud, who perceived support and understanding of Jung with indescribable enthusiasm and approval, believed that, finally, found his spiritual "Son" and follower. In this deep symbolic bond, the "father of the Son" grew and developed both the fruitfulness of their relationships and the seeds of the future of relationship and taking place. An invaluable gift for the entire history of psychoanalysis is their long-term correspondence, which makes it full. *

In February 1903, Jung married the twenty-year-old daughter's successive manufacturer Emme Raushenbach (1882-1955), with which he lived together fifty two years, becoming the father of four daughters and her son. At first, the young settled on the territory of the Burhgolp clinic, occupying an apartment floor above the blailer, and later - in 1906 - moved to the newly rebuilt house in the suburban place of Kysnakht, which is not far from Zurich. A year earlier, Jung began teaching activities in Zurich University. In 1909, together with Freud and other psychoanalyst Hungarian, Ferench, who worked in Austria, Jung first arrived in the United States of America, where he read a course of lectures on the method of verbal associations. Clark University in Massachusetts, inviting European psychoanalysts and celebrating its twenty-year-old existence, awarded the Yung with other honorary degree of the doctor.

International fame, and with it and private practice, who brought good income, gradually grew, so in 1910, Jung leaves his post in the Burchgoltsk clinic (by that time he became a clinical director), taking more and more numerous patients in his Kusakhn, The shore of Zurich Lake. At this time, Jung becomes the first president of the International Psychoanalysis Association and immersed in its deep research of myths, legends, fairy tales in the context of their interaction with the world of psychopathology. Publications appear, quite clearly denoted the region of the subsequent life and academic interests of Jung. Here, the border of ideological independence from Freud in the views of both the nature of the unconscious mental was more clearly designated.

First of all, the disagreement was discovered in understanding the content of the libido as a term determining the mental energy of the individual. Freud believed that mental disorders are developing due to the suppression of sexuality and move erotic interest from the objects of the outside world to the patient's inner world. The Jung also believed that contact with the outside world was supported by both in other ways, except for sexual, and the loss of contact with reality, characteristic, in particular, for schizophrenia, cannot be associated with sexual displacement. Therefore, Jung began to use the concept of libido to designate all mental energy, * not limited to her sexual form. In the future, discrepancies in the views were also revealed on other issues. For example, Freud believed that neuroses would be born certainly in early childhood and its main factors are the bloodsamest fantasies and desires associated with the so-called Oedipal complex. Jung, on the contrary, was convinced that the cause of neurosis is hidden in today's day, and all children's fantasy phenomenon of the second order. Freud believed that our dreams were unfulfilled desires, who had moved to sleep to declare themselves so indirectly. The "visible sleep content", he said, just covered on the "hidden content", which, as a rule, nothing else, as the depressed sexual desire of early childhood. For Yung, the same dreams were communication channels with the unconscious side of the mental. They are transmitted by a symbolic language, very difficult to understand, but are not necessarily associated with desires or represent that other way to hide unacceptable. Most often dreams complement conscious day life, compensating for the flawed manifestations of the individual. In the situation of neurotic disorder, dreams warn about the increment from the right path. Neurosis is a fairly valuable signal, "useful" message indicating that the individual wandered too far. In this sense, neurotic symptoms can be considered as compensatory; They, too, part of the self-regulation mechanism aimed at achieving a more stable equilibrium inside the mental. Paradoxical, but Jung spoke sometimes about some:

"Thank God, he became a neurotic!" As a physical pain signals about malfunctions in the body and neurotic symptoms signals the need to draw attention to psychological problems that a person did not suspect.

In short, the "apostasy" of Jung was inevitable, and the following events led to the fact that in 1913 there was a gap between two great people, and everyone went to his own way, following his creative genius.

Jung very sharply experienced his gap with Freud. In fact, it was a personal drama, spiritual crisis, the state of an internal spiritual disorder on the verge of a deep nervous disorder. "He not only heard unknown voices, he played like a child, or wandered around the garden in endless conversations with an imaginary interlocutor, - notes one of the biographers in his book about Jung, but also seriously believed that his house was inhabited."

At the time of discrepancies with Freud Yung turned thirty-eight years. Life afternoon, Printing, Akme, turned out to be a turning point in mental development at the same time. The drama of separation turned out the possibility of greater freedom of development of its own theory of the deantent mental content. In the works of Jung, interest in the archetypal symbolism is increasing. In a personal life, this meant a voluntary descent in the "Puchin" of the unconscious. In the six years following (1913-1918), Jung passed through the stage, which he himself identified as the time of "internal uncertainty" or "creative disease" (Ellenberger). Significant time Jung conducted in attempts to understand the meaning and meaning of his dreams and fantasies and describe how much possible - in terms of everyday life. As a result, there was a thumbnail manuscript in 600 pages illustrated by many drawings of dream images and called "Red Book". (For personal reasons, she never published). After passing through personal experience of confrontation with unconscious, Jung has enriched its analytical experience and created a new system of analytical psychotherapy and a new structure of mental.

In the creative fate of Jung, his "Russian meetings" played a certain role, relationships at different times and in different reasons with immigrants from Russia, students, patients, doctors, philosophers, publishers. The beginning of the "Russian theme" can be attributed by the end of the first decade of the 20th century, when among the participants of the psychoanalytic mug in Zurich began to appear medical students from Russia. Some names are known to us: Faina Shalevskaya from Rostov-on-Don (1907), Esther Aptekman (1911), Tatiana Rosenthal from St. Petersburg (1901-1905, 1906-1911), Sabina Sparene from Rostov-Na- Donu (1905-1911) and Max Eighton. All of them subsequently became specialists in the field of psychoanalysis. Tatiana Rosenthal returned to Petersburg and in the future worked at the Brain Institute at Bekhterev as a psychoanalyst. He was the author of the little-known work "The Suffering and Creativity of Dostoevsky". In 1921, at the age of 36, she committed suicide. Native Mogilev, Max Eatingon in 12 years old with his parents moved to Leipzig, where he studied philosophy before stepped on a medical path. He worked as a Jung's assistant in the clinic Burhgoltsley and under his leadership in 1909 received a doctoral degree in the University of Zurich. Another Russian girl Sabina Spielrene was a patient of a beginner of Dr. Jung (1904), and later became his student. After completing education in Zurich and receiving a doctor of medicine, Spielreun experienced a painful gap with Jung moved to Vienna and joined Freud's psychoanalytic mug. For some time he worked in the clinics of Berlin and Geneva, she began his psychoanalym known psychologist Jean Piaget afterwards. In 1923 he returned to Russia. She entered the leading psychoanalyst specialists formed in those years in Moscow of the State Psychoanalytic Institute. Its fate has developed quite tragic.

After the closure of the psychoanalytic institute, Sabina Nikolaevna moved to Rostov-on-Don to parents. The ban on psychoanalytic activities, arrest and death in the Basins of the NKVD of the three brothers, and, finally, death in Rostov, when she together with two daughters divided the fate of hundreds of Jews, shot in the local synagogue by the Germans in December 1941. Vienna and Zurich have long been considered centers of advanced psychiatric thought. The beginning of the century brought them fame and in connection with the clinical practice, respectively, Freud and Jung, so that nothing surprising was that the attention of those Russian clinicians and researchers rushed there, who were looking for new treatments for various mental disorders and sought to deeper penetration into Human psyche. And some of them specially come to them for an internship or for a brief acquaintance with psychoanalytic ideas.

In 1907-10, Moscow psychiatrists Mikhail Asatiani, Nikolai Osipov and Alexey Pevnitsky visited at different times. From later acquaintances, it should be especially important to meet with the publisher Emily Mtterener and the philosopher Boris Vyshshtsev. In the period "Ski" Jung with unconscious and work on the "psychological types" Emily Karlovich Metretner, who fled in Zurich from the warring Germany, was almost the only interlocutor who was able to perceive the Jung ideas. (Jung left the presidency of the psychoanalytic association, and with him the many personal connections with colleagues have lost them. Already living in Russia, Mtterer founded Musaget's publishing house and released the philosophical-literary magazine "Logos". According to the testimony of the Son Jung, psychological support from Metrichera was of great importance for the Father. Abroad, Mtterter suffered from frequent sharp noise in the ears, about which he appealed to the Vienna Freudists at first. Those who could not help except the urgent Council to marry. Then a meeting with Jung took place. Metpener was preparing for long-term treatment, but the symptom-tormenting disappeared after several sessions. Relations The patient analyst turned into friendly and at first almost daily. Then, for a number of years, Jung and Metpener met once a week, in the evening and discussed certain philosophical and psychological questions. The son of Jung remembered that his father was named Mentener "Russian philosopher".

After years, Mentener publishes the first review of the published book "Psychological types", and later becomes the publisher of Jung's works in Russian, writes prefaces to them. The death of Metrtera prevented to bring to the end of the work began on the publication of four volumes of the works of K. G. Jung. This work tried another "Russian" - Philosopher Boris Petrovich Vesseltsev (1877-1954). Senched by the Bolsheviks in 1922 from Russia, first worked in the Religious and Philosophical Academy, created by N. A. Berdyaev. Later lectured in the Paris Cologovo Institute. In 1931, published the book "Ethics of Transfiguration Eros", in which, under the influence, in particular, the ideas of K. Jung, put forward the theory of ethics sublimation of Eros. In those years, the correspondence is tied between Jung and Vyslavtsev, in which the Highways declares themselves a student of Jung. At the end of the 1930s, the four-volume studies of the Jung's four-volume studies were completed. On the eve of the completion of the war in April 1945, Jung helped High Slavtsev and his wife move from Prague to neutral Switzerland.

After entering the light of "psychological types" for a 45-year-old Matra Psychology, a difficult stage of strengthening the positions conquered in the scientific world came. Gradually, Jung acquires increasing international fame not only among colleagues - psychologists and psychiatrists: his name begins to cause serious interest among representatives of other areas of humanitarian knowledge - philosophers, historians of culture "sociologists, etc. and here, closing forward, it should be said that the works and Jung's ideas caused a wave of influence, at least in two areas. The first is a school of psychological theory and therapy, i.e. clinical and personal psychoanalytic practice; the second region of influence - the art and humanitarian fields of knowledge in general and science in particular. And In this sense, Jung's views on mental life, art and history can be quite approximately reduced to the following allegations:

1. The unconscious is real. Its activity, its energy base within us and almost us is manifested continuously. Mental reality cannot be not identified and not recognized. Our conscious mind is not the only managing of the entire individual economy, it is not even the only one (Plenipotentiary, but not always) the owner and the captain of our thoughts. We are always and in all - individually and collectively - are under the influence - bad or good, the question is different, the energy that we are not realized.

2. It is precisely because the unconscious we are not realized, we can not say anything directly about it. But we still judge him on his "fruits", according to indirect manifestations in a conscious psyche. Such manifestations of manifestations may arise in dreams, works of art and literature, in imagination, Gresses, some specific forms of behavior, as well as in those characters that are managed by peoples and societies.

3. The resulting (manifest) manifestation of mental is always alloy, mixing various influences, a combination of a wide variety of factors. First of all, the work of the ego, of our conscious Ya. Then, as participants in the action, one can see personal (mainly unconscious) complexes of an individual or group to which one or another participant belongs. And, thirdly, it is easy to trace the participation of a particular combination of archetypal impact, which has its initiating beginning in a collective psyche, but implemented in the same individual (collective unconscious). From the interaction of all these components, actions, ideas, works of art, any mass movements and collective actions arise. And here the eternal "charm" life of both a separate person and groups, societies, nations and all mankind is hidden. From rock painting and initiating dances of primitive savages to mass experiences of world wars or Gulag.

4. The unconscious is occupied by the continuous reproduction of symbols, and these are symbols of mental, relevant to the psyche. These symbols, like the psyche itself, are based on empirical reality, but are not signs, this reality represents. Jung disassembles in detail both the symbol content itself and its difference from the sign in many of its works, here I will limit the simple example. Let's say, in a dream, the image of a bull may underlie the sexuality of the dream, but the image itself does not boil. The Jung attitude to the symbols is ambiguous because it avoids hard fixes ("This means that") of the image of the image. Bull - as a symbol of mental energy representing force - can symbolize aggressive male sexuality, but it can simultaneously express and phallic productive creativity, and the image of the sky, and the shape of a strict father, etc. In any case, the free path of symbolic reflections opens up ample opportunities for meaning and acts as an opponent of all bivocialism, fundamentalism of any sense.

5. Jung was deeply convinced that the meaning of mental symbols is significantly wider than personal boundaries. The archetypic symbol of transpersonal is inherently. It is interpersonal in meaning. Here, it is possible to hidden the non-conciliance of Jung's religiosity. Jung was convinced that life history exists at two levels and therefore should be told, as in the old epic poems. Bible or Odyssey: Thusnked and allegorically, otherwise, the story, like life itself, turns out to be incomplete and, therefore, begun. This corresponds to the two-level membership of the psychic to consciousness and the unconscious.

So, in all cases there is a mental reality as, according to Jung, "the only evidence" or "highest reality". In its work, "Real and Surreal" * Jung describes this concept as follows. It compares the eastern type of thinking and western. According to a western look, everything that is "real", one way or another, is comprehended by the senses. Such a restrictive interpretation of reality, minimizing it to materiality, although it seems clear, but represents only a fragment of reality as a whole. This narrow position is alien to the eastern vision of the world, which is absolutely everything relates to reality. Therefore, the East, unlike the West, does not need the definitions of the type "supercrosses" or "ex-trancensoric" in relation to mental. Previously, the Western person considered mental only as a "secondary" reality obtained as a result of the relevant physical action. An indicative example of such a relationship can be considered simple materialism of A la Fogg-Molottt, which declared that "the thought is almost in the same attitude to the brain, like bile to the liver." Currently, Jung believes, the West begins to realize his mistake and understand that the world in which he lives is represented by mental images. The East turned out to be wiser, such a Jung's opinion, as he found that the essence of all things is based on the psyche. The reality of the mental essences of the spirit and matter was concluded between the unique essences of the spirit and matter, and it is designed to be the only reality that we experience directly.

Therefore, Jung considered the study of the psyche of the science of the future. For him, the actual problem of humanity was not so much in the threat of overpopulation or nuclear catastrophe, as in the danger of a mental epidemic. Thus, in the fate of mankind, the person himself, his psyche, is the decisive factor. More specifically, this "decisive factor" focuses and concentrated in an unconscious psyche, which is a real threat; "The world hangs on a thin thread, and this thread of a psyche of man."

In the 1920s, Jung commits a number of long-term fascinating travels made to them in various areas of Africa and the Indians of Pueblo in North America. The report on these research trips (including a trip to India later, in 1938), or rather, a peculiar cultural and psychological essay was the later chapter "Travel" in the autobiographical book of Jung "Memories, dreams, reflections." * Unlike From the carefree-curious tourists, Jung was able to look at another culture in terms of the disclosure of the meaning contained in it; When I comprehended this meaning, he believes that the story itself has a well-known universal universal meaning, within which interaction and cultures are possible, and times. Two main topics were concluded here: Jung - Psychologist and Psychotherapist and Jung - Cultureologist. This is the topic of personal development - an individual and the topic of collective unconscious. Jung considered an individual as being, directed towards achieving mental integrity, and used numerous illustrations from alchemy, mythology, literature, western and eastern religions for its characterization, using their own clinical observations. As for the "collective unconscious", this concept also acts as key to all analytical psychology and, in the opinion of many authoritative scientists and thinkers, is the "most revolutionary idea of \u200b\u200bthe XX century", the idea, serious conclusions from which were not made before of time.

Jung objected to that thought that the personality was completely determined by her experience, training and environmental impact. He argued that each individual appears on the light with a "holistic personality sketch ... presented in potency from birth", and that "the environment does not allow the opportunity to become at all the opportunity, but only identifies what has already been in her [Personality ] It is laid. "** According to Jung, there is a certain inherited structure of the mental, developed hundreds of thousands of years, which forces us to worry and implement our life experience quite in a certain way. And this certainty is expressed in the fact that Jung called the archetypes that affect our thoughts, feelings, actions, "... The unconscious, as a totality of archetypes, is the sediment of everything that was experienced by humanity, right up to its darker. But not A dead sediment, not abandoned by a field of ruins, and a living system of reactions and dispositions, which is invisible, and therefore, and more efficiently determines the individual life. However, this is not just some kind of giant historical prejudice, but the source of instincts, since the archetypes are not something else, As forms of manifestation of instincts. "

At the beginning of the 20s, Jung got acquainted with the famous Synologist Richard Wilhelm, the translator of the famous Chinese treatise "Book of Change", and soon invited him to read a lecture in the psychological club in Zurich. Jung was vividly interested in the eastern fortune-making methods and he himself experimented with some success with them. He also participated in those years in a number of mediochemical experiments in Zurich together with Blailer. Sessions led the Austrian Medium Rudy Schneider known in those years. However, Jung has long refused to make any conclusions about these experiments and even avoided any mention of them, although later discovered the reality of these phenomena. He also showed a deep interest in the writings of medieval alchemists, in the person of which he saw the prostasters of psychology of the unconscious. In 1923, Jung acquired a small plot of land on the shores of Zurich Lake in the town of Bolingen, where he built a tower building building and where silence and privacy spent Sundays and vacation time. There was no electricity, no phone, nor heating. Food was cooked on the oven, the water got from the well. As Ellenberger successfully noticed, the transition from the Cusnachta to Bollingen symbolized for Jung's path from the ego to a self or, in other words, the path of individualization.

In the 30s, Jung's fame acquired international character. He was awarded the title of Honorary President of the Psychotherapeutic Society of Germany. In November 1932, the Zurich City Council awarded him a premium in literature, putting a check for 8,000 francs to it.

In 1933, Hitler came to power in Germany. The psychotherapeutic society was immediately reorganized in accordance with the National Socialist Principles, and his President Ernst Krechmer resigned. The President of the International Society was Jung, but the Society itself began to operate on the principle of a "lid organization", consisting of national societies (including the German society was only one of the individual members. As Jung himself later explained, it was a kind of kidding, which allowed Jewish psychotherapists excluded from German society, to remain inside the organization itself. In this regard, Jung rejected all the accusations regarding his sympathies to the Nazism and indirect manifestations of anti-Semitism.

In 1935, Jung was appointed professor at the psychology of the Swiss Polytechnic School in Zurich, in the same year he founded the Swiss Society of Practical Psychology. As the international situation became worse, Jung, who had never shown any clear interest in world politics, began to show more and more interest. From the interview, which he gave in those years to different magazines, it can be understood that Jung tried to analyze the psychology of state leaders and in particular dictators. On September 28, 1937, during a historic visit to Berlin Mussolini Jung accidentally turned out to be there and had the opportunity to closely observe the behavior of the Italian dictator and Hitler during the mass parade. Since that time, the problems of mass psychosis became one of the focus of Jung's attention.

Another turning point in Jung's life should be attributed to the end of World War II. He himself marks this moment in his autobiographical book (see chapter "Vision"). In early 1944, Jung writes, he broke his leg and he also had a heart attack, during which he lost consciousness and felt that he was dying. He had a cosmic vision in which he considered our planet from the side, and no more than the amount of what he once said and did during his life. The next moment, when he was going to cross the threshold of a certain temple, he saw his doctor, going to meet him .. Suddenly, the doctor took the features of the King of Kos (Motherland Hippocrat) to return it back to the ground, and Jung had such a feeling that Doctor threatened something, while his, Jung, his own life was saved (and indeed, after a few weeks his doctor suddenly died). Jung noted that for the first time he felt bitter disappointment when he returned back to life. From this point on, something has changed in it is irrevocably, and his thoughts took a new direction that you can see from his work written at the time. Now he got a "wise old man from Kysnakhta" ...

Closer to the end of his life, Jung was less and less distracted by the external periods of everyday events, more and more directing their attention and interest in global problems. Not only the threat of atomic war, but also the increasing overpopulation of the Earth and the barbaric destruction of natural resources along with the pollution of nature deeply worried him. Perhaps for the first time in the history of the survival of mankind, as a whole, fired in the threatening light in the second half of the 20th century, and Jung managed to feel much earlier than others. Since the fate of humanity is put on Kon, it is natural to ask: and is there an archetype, which represents, so to speak, a whole mankind and his fate? Jung saw that in almost all global religions, and in a number of other religious denominations, such an archetype exists and reveals itself in the image of the so-called initial (first period) or a space man, anthropos. Antropos, a giant space man personifies the vital principle and the meaning of the whole human life on Earth (IMIR, Purusha, Panke, Gayomart, Adam). In Alchemy and Gnosticism, we find a similar man's motive of light, which falls into darkness or turns out to be dismembered and should be "assembled" and returned to the light. In the texts of these teachings there is a description of how a man of light, identical to God, first lives in Plerome, then won by the forces of evil, - as a rule, these are the stellar god, "or Archon, falls or" scorches "down and, ultimately, turns out to be scattered In the mother in the form of a variety of sparks, where he will be waiting for his salvation. His redemption or liberation is to collect all scattered parts and returns to Pretker. This drama symbolizes the process of individuality in the individual; each at first consists of such chaotic diverse particles and gradually can become one Personality by collecting and aware of these particles. But this drama may be understood as an image of a slow gradual development of mankind in the direction of the highest consciousness, which Jung has written in detail in his works "answer IOV" and "Ayon."

Confidence in the absolute unity of everything that has led Jung to the thought that the physical and mental, similar to the spatial and temporary, the essence of the category of human, mental, non-reality with the necessary accuracy. Due to the very nature of their thoughts and language, people are inevitably forced (unconsciously) to share everything on their opposites. Hence the antinality of any statements. In fact, the opposites may be fragments of the same reality. Sung Cooperation B. last years Life with physician Wolfgang Pauli led both to the conviction that the study of the depths of matter, and psychologists - the depths of mental, can only be in different ways to approach a single, hidden reality. Neither psychology can not be "objective" enough, since the observer inevitably affects the observed effect, nor physics that is not capable of measuring at the same time the amount of movement and speed of the particle simultaneously. The principle of complementary, which has become the cornerstone of modern physics, apply to the problems of the soul and body.

Throughout life to Jung, it was impressed by the sequence of different things that were not related to each other at the same time. Let's say the death of one person and anxious dream at his close relative, which happened simultaneously. Jung felt that such "coincidences" demanded some additional explanation besides approval of some "chance". Such an additional principle of Jung's explanation called synchronicity, on Jung's thought, synchronicity is based on a universal point of meaning, which is an addition to causality. Synchronous phenomena are associated with archetypes. The nature of the archetype is not physical and not mental - belongs to both regions. So the archetypes can manifest themselves at the same time and physically, and mentally. Here is an example - a case with Swedenborg mentioned by Jung when Swedenborg survived the vision of the fire at the very moment when the fire really raged in Stockholm. According to Jung, certain changes in the state of the psyche of Swedenborg gave him temporary access to "absolute knowledge" - to the area where the boundaries of time and space are overcome. The perception of streamlining structures affects mental as a sense

In 1955, in honor of the eightieth anniversary of Jung in Zurich, the International Congress of Psychiatrists was held under the chairmanship of Manfred Bleieler, the son of Yujina Blailer (which Jung began his psychiatrist's career to Burkhulzley). Yung was proposed to make a report on the psychology of schizophrenia, the topic with which his scientific research began in 1901. But at the same time, loneliness has grown around him. In November 1955, Emma Jung died, his wife, a permanent satellite for more than half a century. Of all the great pioneers of the deep psychology, Jung was the only one, whose wife became his student, learned his methods and techniques and in practice his psychotherapeutic method was used.

Over the years, Jung weathered physically, but his mind remained alive and responsive. He struck his guests with subtle reflections on the secrets of the human soul and the future of humanity.

At eighty-five years, Karl Gustav Jung received the title of an honorary citizen of Cusnakhta, which settled in the distant 1909. The mayor solemnly handed the "wise older" ceremonial letter and seal, and Jung made a response speech by contacting the gathered in his native Basel dialect. Shortly before the death of Jung completed work on his autobiographical book, "Memories, dreams, reflections", which became a bestseller in the Western world, and, together with his students, wrote an exciting book "Man and his symbols", a popular statement of the foundations of analytical psychology.

Karl Gustav Jung died in his house in Kysennachte on June 6, 1961. The farewell ceremony took place in the Protestant Church of Cusnach. The local pastor in the funeral speech called the deceased "the prophet, who managed to restrain the comprehensive onslaught of rationalism and granted the courage to regain his soul again." Two other Jung's student Theologist Hans Cher and Economist Eugene Bücher noted the scientific and human merits of their spiritual mentor. The body was cremated, and ashes buried in a married grave at the local cemetery.

Refers to "Mystical Worlds"

Karl Gustav Jung

Karl Gustav Jung wrote his work in the period from 1930 to 1960. This is the time when the scientific methodologist, IA, has not yet been a generalizing book by IMRE Lakatos Falsification and the methodologist of the research programs, and was also compiled, as far as Mist has the right to exist, which gives knowledge: belief or mind.
Of course, like today, Mist Ika attracted tempting ideas, and immersed with her head, selflessly exploring what was presented in the most important thing in life. Karl Jung was just such a researcher, bringing himself to the borders of psychosis and survived heavy crises in connection with this. He sincerely and seriously tried to find all the relationships of valid and Mistica so as to be able to explain the observed phenomena of psycho ki. In any case, he started from this. Leaving behind a huge trail, he influenced his ideas, techniques, classifications for development not so much psychology, how much philosophy and esoterica of all kinds, and also nourishes the imagination of many near-toned theorer of the ethics (see for example). He considered Psycho ku and all that Mist is intelligent, which tied with her, including God, really cognized and therefore sought to know her, and not limited to a religious faith. In the book about Nature Psychic he writes:
"Psychic is not chaos, consisting of random whims and circumstances, but an objective reality to which the researcher can access with the help of natural science methods. There are instructions and signs that make psychological processes in some kind of energy relationship with the physiological substrate. Because they are objective events, they can hardly be explained by something else, except for energy processes, or speaking otherwise: despite the immeasurable psychic processes, tangible changes made by PSIC, can only be understood as an energy phenomena and. "
And, at the same time, the classes of Mist Ikoy and actually substitution of Mist Iko psychological phenomena (in a different way he did not interpret them and did not justify that it would be extremely clear further) in principle could not contribute to genuine knowledge, and started deeper into the unrecognizable Religiousness, which completely defined his beliefs and activities in the late years of life.
Initially, considering the psycho-box psyche as a black box and trying to guess its fundamental principles and mechanisms, K. Jung, as all other psychologists in such a situation, had the opportunity to compare only directly, empirically and observed, but it is in the case of psychics This is the least productive method of its knowledge, due to the basic properties and destination of psycho cities: a permanent adaptation of behavior to new conditions, which means the principal impermanence of its external manifestations in different conditions. Empirically found patterns and techniques for psychics are not justified because depending on the specific conditions in which they were obtained and worth only in these conditions in something else, as generalizations cease to correspond to real (see Science Psychology). That is why they cannot be accepted as a scientific basis (axiom attics) for further development. In practice, the use of its techniques and what they have been modified by followers, gave controversial results, and if not considered only success (in its case, determined by his authority and charisma), and if we consider and failures, could not claim sufficient accuracy, although used And still used widely, with necessarily supported by loud authority and sonorous names.
By virtue of non-reproducibility, not sufficient certainty, the "empirical law of patterns", found by K. Jung and his techniques have always caused a considerable criticism, and the greater, the more Mist Ichically attracted to their substantiation. K. Jung wrote:
"It is strange that my critics, for a few exceptions, grinds the fact that I as a doctor comes from empirically their facts that everyone can check. But they criticize me as if I were a philosopher or Gnostic, claiming that he had Supernatural knowledge. As a philosopher and as an abstract reasoning heretic, I, of course, is easy to win. Probably, for this reason, it is preferred to silence the facts discovered by me. " (German edition of the compositions of K. G. Jung: Gesammelte Werke. Zurich, 1958. BD. 11, S. 335)
However, if the techniques really would be quite effective, and the regularities found could claim the role of axioms, the fate of this heritage would be straightened, and all this would not only have been applied with efficiency, but also developed, bringing greater fruits . Yes, and there were no these "patterns" correctly from the position of the scientific methodologist AI are generalized and systematized. By choosing faith at the expense of mind, K.Yung received the appropriate, inadequate reality results.
"In general, Jung's psychology found its followers more among philosophers, poets, religious figures, rather than in the circles of psychos-psychos atrov. Training centers analytical psychology in jung, although training course They are not worse than Freud, they are also accepted by students. Jung recognized that he was "never systematized his research in the field of psychology," because, in his opinion, the dogmatic system is too easily clenwritten on a pompous self-confident tone. Jung argued that the causal approach is finite, and therefore fatalistic. His teleological approach expresses the hope that a person should not be absolutely slavish challenging his own past. " - From the book 100 great scientific discoveries.
Charles Jung's name, becoming extremely popular for one reason or another, thus attached to the ideas associated with him and, as it happens in all such cases, sometimes made them in continuously true in the presentation of many so much that it is regarded as sacred The question of their greatest to doubt (see the book of Richard Nolla "Jung cult: the origins of the charismatic movement"). Of course, those who are engaged in research in related subject areas of science, it is worth to be more sober in this regard and spend some time to assess the real practical value of Karl Jung's heritage and the possibility of its use.
The purpose of this article is to show how and where those or other ideas of Charle Jung developed, where they prevail today, as far as they can be legitimate in the description of real psychic processes.
This compiled a referractive review of books and articles on Jung, made a comparison of the information received, and provided material to consider the individual ideas of Charle Jung from the position of modern knowledge. An illustration of how much at all is not needed (and erroneous) ideas and ideas of Charle Jung on the mechanisms of psychic phenomena, let it be a review of the systemic neurophysiology that generalizes the extensive actual material accumulated to date.
My comments in the text of the authors - blue.

First, I propose excerpts from three books of Charles Jung, original text which can be found according to the above links.
From the book of Charle Jung's memories, dreams, revelacing
Before I discovered an alchemy, I had a few dreams with the same plot.
...
In 1926, I saw a stunning dream, anticipating my alchemy classes.
Very characteristic of all texts K. Jung's constant appeals to their subjective, listening to sensations, feelings, impressions from dreams and giving all this so much importance that this subjectivism becomes the basis of his "scientific" reasoning.
...
Without losing time, I immediately rushed to overflow thick volumes on the history of religion and philosophy, although it was not hoping to clarify something. But after a while it turned out that this dream indicates an alchemy, her flourishing just occurred at the XVII century. Surprisingly, I completely forgot everything that I wrote about the alchemy Herbert Zilberker. When his book came out, I perceived alchemy as something alien and curious, although the author himself extremely appreciated, I considered his eyes on things quite constructive, which I wrote to him. But, as the tragic death of Zilberman showed, the structurality did not turn to him with prudence [he committed suicide. - Ed.]. It basically used the late material in which I was poorly focused. Late alchemical texts - baroque and fantastic, they should first decipher, and only after that it was possible to determine their true value.
Pretty soon I found the striking similarity of analytical psychology with an alchemy. Experiments of Alchemists were in some sense of my experiences, their world - my world. Opening pleased me: Finally, I found the historical analogue of my psychology of the unconscious and gained solid soil. This parallel, as well as the restoration of a continuous spiritual tradition, coming from Gnostics, gave me some support. When I thought of medieval texts, everything fell into place: the world of images and visions, experienced data collected by me over the past time, and the findings to which I came. I began to understand them in historical connection. My typological studies, which started the classes of mythology, got a new impetus. Archetypes and nature they moved to the center of my work. Now I gained confidence that there is no psychology without history - and first of all it refers to the psychology of the unconscious. When it comes to conscious processes, it is possible that individual experience will be enough for their explanation, but already neurosis in their history require deeper knowledge; When a doctor faces the need to take a non-standard solution, its associations are clearly not enough.
...
In my book, I argued that every image of the thoughts was due to a certain psychological type and that every point of view is relative in some way. At the same time, the question arose about the unity required to compensate for this diversity. In other words, I came to Taoism.
This belief is that the type determines the image of thoughts for the whole life, despite the fact that a person can radically change due to circumstances, becoming actually another person that recognizing the type you can say a lot about a person and to predict his reactions, regardless of the circumstances - the basis Typology - Alone to this day. This belief assumes a certain initial predisposition, hereditary quality that does not have, in fact, no serious justifications, but very attractive for those who would like to have the theore of Ja, allowing it to be so easy to approach the knowledge of the person, to predict and modify its behavior (see Personality and society).
...
In physics, we are talking about energy and, which is manifest in various ways, be it electricity, light, heat, etc. The same in psychology, where we primarily face it (greater or less intensity), and it can manifest In a variety of forms. Understanding libido as energy and allows you to get a single and solid knowledge about it. In this case, all kinds of questions about the nature of the libido are sexuality, whether the will to power, hunger, or anything else - depart to the background. I set the goal of creating a universal energy theoretter in psychology, such as it exists in the natural sciences. This task was the main when writing a book "On Psychic Cesky Energy" (1928). I showed, for example, that human instincts are various forms of energy processes, and, as forces, they are similar to heat, light, etc.
it is necessary to remember that such an unequivocal explanation of the essence of psychosheska is an energy and - as a certain analogue of physical energy and, only in its specialized for psychos, which is completely echoing with esoteric ideas about it. The strongest orientation of K. Jung on Mist Icu is constantly and directly reflected in his arguments and conclusions.
...
From the very beginning, the problems of worldview and relationships between psychology and religion occupied an important place in my work. I dedicated them to the book "Psychology and Religion" (1940), and later quite thoroughly outlined his point of view in "Paracelsica" (1942), in its second chapter "Paracels as a spiritual phenomenon." In the writings of Paracels original ideasThe philosophical plants of alchemists are clearly visible in them, but in the late, baroque terms. After acquaintance with Paracels, it seemed to me that I finally understood the essence of alchemy in her connection with religion and psychology - in other words, I began to consider alchemy as a form of religious philosophy. This problem is devoted to my work "Psychology and Alchemy" (1944), in which I was able to contact own experience 1913 - 1917. The process experienced by me in those years corresponded to the process of alchemical transformation, which was discussed in this book.
Naturally, the question of the connection of the symbols of the unconscious with Christian symbols was equally important for me, as well as with the symbols of other religions.
...
All I can tell about otherworldly, about life after death, all this is memories. These are the thoughts and images with whom I lived, which did not give me peace. In a certain meaning, they are the basis of my works, because my works are nothing but a tireless attempt to answer the question: what is the connection between what "here", and what "there"? However, I never allowed myself to talk about life after the death of Expressis Verbis (quite clearly. - Lat.), Otherwise, I would have to somehow justify my considerations, which I could not do.
...
Parapsychology considers quite satisfactory proof of the other life of a certain manifestation of the deceased: they declare themselves as ghosts or through the medium, transmitting alive what they can know about. But even when it is verifiable, the questions remain, is it identical to this ghost or a voice to the deceased or is it a certain projection of the unconscious, whether the things about whom the voice spoke - the ledities were dead or again were the same as the departments of the unconscious?
Even if you discard all the rational arguments, which in essence prohibit us with confidence to talk about such things, there are still people for whom the confidence is very important that their lives will continue outside this existence. Thanks to her, they try to live more reasonably and calmly. If a person knows that in front of him the whole eternity, is it necessary for this senseless hurry?
...
The unconscious gives us a chance, something telling or something hinting with its own images. It is able to give us knowledge, beyond the traditional logic. Try to remember the phenomena of synchronism, premonition or dreams that came true!
... warnings we get quite often, but we do not know how to recognize them.
The approval that is characteristic of esoteric, which is absolutely not informed by a serious study of the issue - a clean faith.
...
I dare to assert that, besides the actual mathematical expressions, there are other, correlated with the reality of the most incomprehensible way. Take at least the generation of our fantasy, they are quite possible to consider them in virtue of great frequency, as consensus omnium (general opinion. - Lat.), Archetypical motives. As exist mathematical equationsThey cannot be said about what kind of physical reality they correspond to, so there is a mythological reality that we cannot say about which psychic reality it relates. For example, equations that allow the calculation of the turbulence of preheated gases were known long before these processes were thoroughly studied. Similarly, there are mythologies for a long time, which determined the course of some of the processes hidden from consciousness, the names that we were able to give only today.
Without understanding the essence of human abstractions, and replacing all ideas about the archetypes, K. Jung does not even make attempts to understand that the same externally similar formulas, descriptions, formalizations may be suitable for various real processes in certain frameworks, and Found themselves, they do not mean their correlation with any reality before the person himself will not give them such correlation.
...
Although satisfactory evidence of the immortality of the soul and continuing life after death has not yet submitted, there are phenomena that make you think about it. I can accept them as possible references, but I will not decide, of course, to attribute them to the area of \u200b\u200babsolute knowledge.
...
The unconscious, due to its spatially-temporal relativity, owns much better sources of information than consciousness - the last only directs our meaning of the ever perception, while its myths about life after death we can create thanks to a few miser hints of our dreams and similar spontaneous manifestations of unconscious .
...
To allow that "there" life continues, we cannot imagine a different form of existence, except for psychos, since the soul does not need any space or time. And it is it that generated internal images becomes then the material for mythological speculations on the other world, it seems to me exclusively as the world of images. The soul should be understood as something belonging to the world to the otherworldly, or "country of the dead." And the unconscious and "country of the dead" are synonymous.
Here is such a revelation - for those who seriously believe that the meaning that K. Jung invests in fact (and not covering his decency masks, about the more) in the concepts of unconscious, etc. - In fact, pure esoteric.
...
Since the Creator is one, then his creation and his son should be one. The doctrine of divine unity does not allow deviations. And yet the limits of light and darkness appeared without the knowledge of consciousness. This outcome was predicted long before the phenomenon of Christ - among other things we can find it in the Book of Job or in the well-known book of Enha's reached to us from the pre-Christian times. In Christianity, this metaphysical split deepened: Satan, which in the Old Testament consisted during Yahweh, is now turning into the diametrical and eternal opposite of God's world. It is impossible to eliminate it. And nothing surprising that already at the beginning of the XI century has a heretical teaching appeared, as if God was not, and the devil did this world. That was the entry into the second half of the Christian Eon, despite the fact that the myth had already arisen about fallen angels, from which a person received dangerous knowledge of sciences and art. What would these ancient authors say about Hiroshima?
...
Since the bogamot from a psychological point of view is the obvious basis and spiritual principle, deep dichotomy, its defining, is aware of the political reality: there is already some psychic compensation. It is manifested in the form of spontaneously emerging rounded images, which are synthesis of opposites in the soul. Here I would take a wide rumor that has been widely spread from 1945 - unidentified flying objects.
...
I, as you can see, I prefer the term "unconscious", although I know that I can pronounce "God" or "Demon" with the same success if I want to express something mythological. By resorting to the mythological method of expression, I remember that "mana", "demon" and "God" - synonyms of the "unconscious" and that we know about them as much as little. People believe that they know much more; And in a certain sense, this faith may be more useful and more efficient than the science-shaped terminology.
...
I do not approve at all that my thinking about the essence of a person and his myth is the last and final word, but, in my opinion, it is exactly what can be said at the end of our era - the era of fish, and perhaps, and on the eve of the smoking Era of Aquarius, which has a human appearance. Aquarius, next to two fishes located against each other, is a certain ConiUnctio Oppositorum and, perhaps, personality is a self.
... arguing about "God" as about the "Archetype", we are not talking about his real nature, but we admit that "God" is something in our psychic structure, which was before consciousness, and therefore it is in no way It is impossible to be considered generated by consciousness. Thus, we do not reduce the likelihood of its existence, but approach it to know it. The latter circumstance is extremely important, since the thing, if it is not comprehended by experience, is easy to attribute to the category of non-existent.
...
If the energy concept of a psycho ki is true, then contradict her assumptions, such as, for example, idea of \u200b\u200bsome metaphysical reality, I must seem, gently expressing, paradoxical. !!!
...
At the heart of archetypical statements, there are instinctive prerequisites that have no relation to mind - they cannot be proved, neither to refute with common sense a. They always represented a certain part of the world order - Representations Collectives (collective views. - Fr.), by definition of Levi-Brulya. Of course, the ego and his will play a huge role, but what the ego wants, incomprehensible crosses the autonomy and numinosis of archetypic processes. The region of their practical existence is the sphere of religion, and to the extent that religion can be considered in principle from the point of view of psychology.

Karl Gustav Jung (CARL Gustav Jung). Born on July 26, 1875 in Kesville, Turgau, Switzerland - died on June 6, 1961 in Kusnachte, Canton Zurich, Switzerland. Swiss psychiatrist, the founder of one of the directions of deep psychology (analytical psychology).

The task of analytical psychology Jung considered the interpretation of archetypical images arising from patients. Jung developed the teaching about the collective unconscious, in the images (archetypes) of which saw a source of universal symbolism, including myths and dreams ( "Metamorphosis and symbols of libido"). The purpose of psychotherapy, in Yung, is the implementation of individual an individual.

Also gained fame concept of psychological types of Jung.

Karl Gustav Jung was born in the Pastor family of the Swiss Reformed Church in Kesville in Switzerland. Grandfather and Praded from the Father were doctors. Karl Gustav Jung graduated medical faculty University in Basel. From 1900 to 1906 he worked in a psychiatric clinic in Zurich as an assistant of the famous psychiatrist E. Blairer. In 1909-1913, collaborated with Sigmund Freud, played a leading role in psychoanalytic movement: was the first president of the International Psychoanalytic Society, the editor of the psychoanalytic journal, lectured on introducing into psychoanalysis.

On February 14, 1903, Jung married Emma Raushenbach. Soon he became the head of the big family. In 1904, they had a daughter of Agata, in 1906 - Greta, in 1908 - the son of Franz, in 1910 - Marianna, in 1914 - Helena.

In 1904, he met and later entered into a long-term extramarital connection with his patient Sabina Spielrein-Shephytel. In 1907-1910, Moscow psychiatrists Mikhail Asatiani, Nikolai Osipov and Alexey Pevnitsky visited at different times.

In 1914, Jung came out of the International Psychoanalytic Association and refused the technique of psychoanalysis in his practice. He developed his own theory and therapy, called "Analytical Psychology". He had a significant impact not only for psychiatry and psychology, but also on anthropology, ethnology, cultural grown, comparative history of religion, pedagogy, literature.

In his writings, Jung swept a wide range of philosophical psychological issues: from traditional psychoanalysis issues of neuropsychiatric disorders therapy global problems The existence of a person in society, which was considered by them through the prism of their own ideas about the individual and collective psyche and the doctrine of archetypes.

In 1922, Jung acquired the estate in Bolingen on the shores of Zurich Lake (near his house in Kysnakhta) and for many years it built there the so-called tower (TURM). Having in the original stage, the appearance of a primitive round stone dwelling, after four stages of completion by 1956, the tower acquired a view of a small castle with two towers, a cabinet, a fenced yard and a pier for boats. In Memoirs, Jung described the construction process as an embodied study of the structure of the psyche structure.

In 1933, became an active participant and one of the inspirations of the influential international intellectual community "Eranes".

In 1935, Jung was appointed professor at the psychology of the Swiss Polytechnic School in Zurich. At the same time, he became the founder and president of the Swiss Society of Practical Psychology.

From 1933 to 1942, he again taught in Zurich, and since 1944 - in Basel. From 1933 to 1939 published a "magazine on psychotherapy and adjacent regions" ("Zentralblatt Für Psychotherapie und Ihre Grenzgebiee"), which supported the national and internal policy of the Nazis to clear the race, and excerpts from MEIN KAMPF became a mandatory prologue to any publication. After the war, Jung was rejected from editing this magazine, explaining his loyalty to Hitler's time requirements. In an interview with Karol Bauman, 1948, as an excuse of his cooperation with the Nazi regime, Jung does not find anything better how to declare that "among his colleagues, acquaintances and patients in the period from 1933 to 1945 there were many Jews." Although even now, a number of historians reproach Jung in collaboration with the Nazi regime, he has never been convicted officially and, unlike Heidegger, he was allowed to continue teaching at the university.

Among Jung's publications of this period: "Relationship between me and unconscious" ("Die Beziehungen Zwischen Dem Ich und Dem Unbewusten", 1928), "Psychology and Religion" ("Psychologie und Religion", 1940), "Psychology and upbringing" (" Psychologie und Erziehung », 1946)," Images of the unconscious "(" Gestaltungen des Unbewusten ", 1950), symbolism of the Spirit (" Symbolik Des Geistes ", 1953)," On the sources of consciousness "(" Von Den Wurzeln des Bewusstseins ", 1954) .

In April 1948, the Institute of K. G. Jung was organized in Zurich. The Institute has trained in German and english. Supporters of his method created a society of 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.

Karl Gustav Jung died in her house on June 6, 1961 in Kusakhta. Buried in the cemetery of the Protestant Church of the city.

Scientific views of Charles Jung:

Initially, Jung developed a hypothesis, according to which the thinking prevailed over the sense of men, and the feeling had a higher priority compared to thinking among women. Subsequently, Jung refused this hypothesis.

Jung denied the idea according to which the personality is completely determined by its experience, training and exposure to the environment. He believed that each individual appears with a "holistic personal sketch ... presented in potency from birth." And that "the environment does not at all give the personality of becoming the opportunity to become, but only identifies what has already been laid in it", thus, refusing a number of provisions of psychoanalysis. At the same time, Jung highlighted several levels of unconscious: individual, family, group, national, racial and collective unconscious, which includes universal archetypes for all times and cultures.

Jung believed that there was a certain inherited structure of the psyche, developed hundreds of thousands of years, which forces us to worry and implement our life experience in a certain way. And this certainty is expressed in the fact that Jung called archetypes that affect our thoughts, feelings, actions.

Jung is the author of the associative test, during which the subject is imposed by a number of words and analyze the reaction rate when the free associations are called to these words. Analyzing the results of people testing, Jung suggested that some spheres of experience in humans acquire autonomous nature and are not subject to conscious control. These emotionally charged parts of the experience of Jung called the complexes. The complex, according to his assumption, can always be detected archetypal core.

JUN assumed that part of the complexes arises as a result of psychotrambulating situations. As a rule, this is a moral conflict, entirely arising from the impossibility of the complete inclusion of the entity of the subject. But the nature of the emergence and development of complexes is unknown. Figurative, traumatic situations chop off the ego complex of pieces that are deeply in the subconscious and acquiring further autonomy. The mention of the information associated with the complex increases protective reactions that prevent the awareness of the complex. The complexes are trying to penetrate the consciousness through dreams, bodily and behavioral symptoms, relationship patterns, the content of nonsense or hallucinations in psychosis, surpassing our conscious intentions (conscious motivation). With neurosis, the face dividing the conscious and unconscious is still preserved, but it is frozen, which allows the complexes to remind of their existence, about the deep motivational debit of the personality.

Treatment in Yunu follows the path of integrating psychological components, and not just as a study of the unconscious software. Complexes that arise as fragments after blows of psychotrambulating situations carry not only nightmares, erroneous actions, forgetting the necessary information, but also are conductors of creativity. Consequently, it is possible to combine them through art therapy ("active imagination") - a kind joint activity Between a person and his features, incompatible with his consciousness in other forms of activity.

Due to the difference in the content and trends of conscious and the unconscious of their final splicing, it does not happen. Instead, the appearance of a "transcendental function", which makes the transition from one installation to another organically possible without loss of the unconscious. Her appearance is a highly affective event - the acquisition of a new installation.

Occultism of Charles Jung:

A number of researchers noted that the presentations of modern occultism are directly related to the analytical psychology of Jung and its concept of "collective unconscious", which the adepts of the occultism and the figures of non-traditional medicine attract in the desire to scientifically substantiate their views.

It is noted that many directions of the occultism are developing today in line with the main ideas of Jung, which adapt to the scientific ideas of modernity. Jung introduced a huge reservoir of the archaic thought of the magical and gnostic heritage, the Alchemical Texts of the Magic and Gnostic Heritage, Alchemical Texts of the Middle Ages and others. He "took Okkultism on an intellectual pedestal", giving him the status of prestigious knowledge. This is definitely not an accident, since Jung was a mysticism, and according to the researchers, it is in this that the genuine origins of his teachings should be sought. Karl Jung since childhood was in the situation of "contact with other worlds." He was surrounded by the corresponding atmosphere of the house of precens - the parents of his mother Emilia, where communication was practiced with the spirits of the dead. Yung's mother Emilia, Grandfather Samuel, grandmother Agusta, Cousin Helen Prissek practiced Spiritism and were considered "clairvoyant" and "spirituals." Spiritic sessions satisfied both the Jung himself. Even his daughter Agat subsequently became a medium.

In the memoirs of Jung, we learn that the dead come to him, they call the bell and their presence feels the whole family. Here he asks the "winged Filimon" (his "spiritual leader") questions with their own voice, and responds with falsett of his female creature - anima, here the dead crusaders are knocking in his house ... It is no coincidence that the psychotherapeutic technique of "active imagination" of Jung was developed by the principles of communication with Mystical world and included moments of entry into trance.

At the same time, the unconditional sign of equality between UNGIANCE and the esoteric ideas of our time is impossible, since Jung's doctrine differs from them not only with its complexity and high culture, but also in a fundamentally different attitude to the world of mysticism and the Spirit.

, Name

Years of life:1875 -1961

Motherland: Kesville (Switzerland)

Karl Gustav Jung is a world-famous Swiss psychologist and a psychiatrist. Born on July 26, 1875 in Kesville, near Basel (Switzerland).

When he was four years old, the family moved to Basel, where the boy was educated.

Jung was engaged in biology, zoology, paleontology and archeology. In 1900, he became a doctor in the psychiatric clinic of Zurich University, who was led by Oume Blailer, in 1902 - Dr. Medicine, defending his thesis on the topic of psychology and pathology in the so-called occult phenomena (Zur Psychologie und Pathologie SOGENANNTER OKKULTER PHNOMENE).

In the same 1902, Jung went on a trip abroad, first to Paris, where he had lectured Pierre Jean, and then to London. In 1903 he married Emma Raushenbach.

The first result of Jung's experimental studies conducted jointly with Franz Ricklin and other employees appeared in 1904 and called Diagnostische AssoziationSstudien.

This work provided a failure of research result aimed at finding special groups of depressed and emotionally painted mental contents that Jung called "complexes". This work brought him wide fame and led to a meeting in 1907 with Freud, in which he found confirmation of his ideas in the interpretation of dreams.

After the trip in 1911, together with Freud on the United States with Jung lectures, he refused both from work on the release of the "Yearbook of Psychological and Psychopathological Research" ("Jahrbuch FR Psychologische und Psychopathologische Forschungen"), founded by Blailer and Freud, and from the post of President of the International Psychoanalytic Society . Jung formulated his new position in the most famous from his books - metamorphosis and symbols of libido (Wandlungen und Symbole der Libido, 1912), re-delivered in 1952 called Metamorphosis Symbols (Symbole der Wandlungen).

8 pp., 3920 words

The problem of musical preferences of modern youth. An empirical study was conducted to characterize the peculiarities of musical preferences of modern youth. ... animals There are congenital "instinct of aggressiveness." Freud considered the human desire to destroy instinctive, and attempts .... In this regard, you can agree with Z. Freud and assume that a person is like ...

On the example of the fantasies of the young woman at the early stage of Schizophrenia, Jung tried to reveal symbolic meaning The content of the unconscious through historical and mythological parallels. Jung psychology (in contrast to the "psychoanalysis" of Freud and "individual psychology" Adler).

In 1909, Jung refused to work in the hospital, and in 1913, from reading lectures at the University of Zurich, where he taught from 1905, more and more in addition to the study of mythological and religious symbolism. This period lasts up to publication in 1921, psychological types (Psychologishe Typen).

In 1920, Jung visited Tunisia and Algeria, in 1924-1925 he studied the Indians of Pueblo in New Mexico and Arizona, in 1925-1926 - the inhabitants of Mount Algon in Kenya. Jung traveled several times in the United States twice, twice visited India, last time in 1937. The religious symbolism of Hinduism and Buddhism and the teachings of Zen Buddhism and Confucianism played an important role in his psychological studies.

In 1948, Jung's Institute was organized in Zurich to continue research and teaching analysts. His followers created a society of analytical psychology in England and various societies in New York, San Francisco and Los Angeles, as well as in a number of European countries. Jung was the president of the Swiss Society of Practical Psychology, founded by him in 1935. From 1933 to 1942, he again teaches in Zurich, and from 1944 in Basel. From 1933 to 1939 published a "magazine on psychotherapy and related regions" ("Zentralblatt FR Psychotherapie und Ihre GrenzgeBiee").

Among its publications - relationship between me and unconscious (Die Beziehungen Zwischen Dem Ich und Dem Unbewusten, 1928), Psychology and Religion (Psychologie und Religion, 1940), Psychology and upbringing (Psychologie und Erziehung, 1946), images of the unconscious (Gestaltungen des Unbewusten , 1950), Symbolism of the Spirit (Symbolik Des Geistes, 1953), about the origins of consciousness (Von Den Wurzeln Des Bewusstseins, 1954).

18 pp., 8822 words

Subject of psychology. Psychoanalysis (Z. Freud, K.G. Jung, A. A. Adler). The content of the unconscious: displaced motivational and emotional complexes (Z. Freud), archetypes (K. Jung). Manifestations in consciousness ... and non-destroyed behaviorism - this direction in psychology, which rejected both consciousness and the unconscious as the subject of psychology. Bihewicism origins should be sought in research ...

Analytical psychology. Jung's teaching center is an idea of \u200b\u200ban "individual". The individual process is generated by the entire combination of mental states, which are coordinated by the system of complementary relations to each other, contributing to the ripening personality. Jung emphasized the importance of the religious function of the soul. Since its suppression leads to mental disorders, religious development is an integral component of the process of an individual.

Jung understood the neurosis not only as a violation, but also as the necessary impulse for the "expansion" of consciousness and, therefore, as an incentive to achieve maturity (healing).

From such a positive point of view, mental disorders are not just a failure, illness or developmental delay, but prompting to self-realization and integrity.

Jung's psychotherapy method differs from the Freud method. The analyst does not remain passive, he often has to play the most active role. More often than free associations, Jung used a kind of "directed" associations, helping to understand the content of a dream with the help of motives and symbols from other sources.

Jung introduced the concept of "collective unconscious." Its content is so-called. Archetypes, congenital shapes of psyche, samples of behavior, which always exist potentially and, in updates, appear in the form of special images. Since the typical characteristics caused by the human eye belonging, the presence of racial and national signs, family features and time trends are combined in a 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 relationship With the kingdom of consciousness.

Jung suggested the famous theory of personal types, pointed out the differences between the behavior of the extroverts and introverts according to the attitude of each of them to the world around.

2 pages, 832 words

There are causes, access to which is closed by consciousness, because being for some reason ousted, they "live" unconscious. Those. The main thesis of Freud ... and the difference: if Freud appealed to the unconscious mental (individual unconscious), then Jung distinguished the individual (personal) unconscious, containing sensual complexes (general in the views of ...

The interests of Jung extended and on the region very far from psychology - medieval alchemy, yoga and gnosticism, as well as parapsychology. Phenomena, not amenable to scientific explanation, such as telepathy or clairvoyance, he called "synchronistic" and determined as some "significant" coincidences of the events of the inner world (dreams, premonitions, visions) and real external events in the present, immediate past or the future, when There is no causal relationship between them.

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Introduction

The purpose of my abstract to reveal the opinion of the psychologist Charles Jung on the archetypes of culture. Jung culture archetypical criticism

The main tasks for describing the disclosure of the goal I believe: lead brief biography Karl Jung, in order to understand what factors influenced his theory of archetypes, illustrate the views of Charles Jung to the cultural issues of his time, describe the concept of culture of Karl Jung, and bring the same criticism of his theory.

The relevance of the topic should not be described, according to Jung's theory, which has an important place in psychology and today, we can say that the archetypes will be relevant, still extremely long.

It is obvious that Karl Gustav Jung speaks by the main researcher on the topic, but besides him, we can allocate many researchers in the field of cultural studies who undoubtedly appealed to Jung's work. Such will be E. V. Popov or L. I. Bondarenko

Brief biography of Charles Jung

Karl Gustav Jung was born on June 26, 1875 in the Swiss town of Keswil in the family of Lutheran pastor. Another teenager, reflecting on its own inner world, Jung came to the conclusion that two completely different individuality lives in it. The first is the son of his parents, insecure a schoolboy. The second is an adult, even an elderly man, skeptical, incredulous, very close in its essence and nature to nature.

When choosing a future profession, Jung could not make a choice between two areas interesting for him. On the one hand, it was interested in natural sciences - zoology, anthropology, paleontology, and on the other - humanitarian, especially religious studies, theology and archeology. After painful thinking, he opted his choice on the latter, but due to the lack of funds, he could afford to learn only in Basel, and in Basel University, the archeology was not taught. The fluctuations were solved in favor of natural science, specifically - medicine.

Back at the university, Jung begins to understand that his true calling is psychiatry. In it, he managed to find the best app for his aspirations, in the mental hospital, Jung managed to combine both his medical and natural science knowledge and many postulates of humanitarian sciences.

In 1890, Jung begins to work as a assistant in a psychiatric clinic in Zurich. Here he meets with works by Z. Freud and becomes his open follower and propaganda of Freudovsky theory. At that time, for a beginner specialist, it was unsafe: Most of the authorities of the scientific world adopted Freud's ideas in the bayonets.

In 1906, he sent Freud's first job, correspondence began between them, and later friendship.

It cannot be said that the relationship between Freud and Jung was always friendly. Recognizing the authority of Freud and even calling him by his teacher, Jung did not agree with him in many respects, and in 1912, friendly relations between scientists stopped. Jung was seriously worried about the gap, wrote about it in his memoirs, in letters to friends.

Karl Jung died in 1961.