Zelensky Valery 'Analytical psychology. Outline of the main provisions'

It is difficult to open a person, and oneself is the most difficult; often the spirit lies about the soul.

Friedrich Nietzsche. Thus spoke Zarathustra

In recent years, analytical psychology has attracted increasing interest not only from specialists: psychologists and psychotherapists, philosophers and teachers, but also among the general public interested in issues in the humanities. So the appearance of this work is a natural response to public demand. There is also a personal element here: the feeling of many roles as an analytical psychologist - psychotherapist, lecturer, supervisor, author of articles and books, translator and editor - constantly provoking and encouraging to work with the text, be it a commentary, an afterword or an article. In this “production cauldron” the author’s task was gradually comprehended: to present in an orderly form analytical and psychological knowledge - the basic theories of Jung’s teachings and the development of Jung’s ideas in the works of his modern followers.

In university curricula, Jung is still primarily mentioned either as an ungrateful disciple of Freud and a dissenter of psychoanalysis, or as the creator of an original psychotherapeutic movement. But the Jungian model of the psyche is much broader, although it developed from psychopathology and psychiatry; Analytical psychology has long gone beyond the framework of purely therapeutic relationships and has organically “embedded itself” in a broader cultural context: mythology, politics, religion, pedagogy, philosophy. This circumstance is taken into account in the proposed work, so any reader can find answers to questions that concern him here. Many people who are focused on overcoming their mental tribulations find, for example, analytically oriented dream analysis to be quite productive; others are not satisfied with the analytical approach within the medical model and seek answers in the context of Jung's theory of individuation or symbolic life. Students at lectures and seminars, workshops and supervisory discussions want to know more about Jung’s views on certain problems and about the attitude of modern analytical psychologists to such burning issues as self-identification, object relations, marriage, stages of development, personality types, masculine and feminine, alcoholism, narcissism, personal growth, etc. Very often they ask for clarification of certain concepts of analytical psychology that are difficult to understand on their own.

At a collective level, one of the reasons that interest in the work of Jung and his followers has been growing is that the ideas expressed in them are open to speculation and individual - often critical - judgment. Perhaps psychology as a professional field has already moved beyond the need to assert itself through a slavish adherence to rationality and increasingly relies on dialogue between the conscious and the unconscious. Analytical work in this sense acts as a process that makes unconscious life conscious and gradually frees the personality from meaninglessness and obsessive compulsion. Of course, much of the current awakening of interest in Jung is also associated with Jungian analysts, especially with the first generation who had direct contact with Jung - a generation that expanded the range of analytical observations. Since the 60s, a variety of research, theoretical developments and archetypal searches have rapidly increased in Western Europe and North America, expanding and continuing to this day (represented primarily by English-language literature). The number of English-language books on clinical analysis and the symbolic approach to psychotherapy is increasing. There is a growing interest in the use of analytical theory in politics and religion, in cinema, literature, and painting. All this, in turn, requires familiarity with the works of not only Jung, but also modern authors, the number of studies of which in Russian is also constantly increasing. But there is also a certain difficulty in this. For example, someone, not necessarily a psychotherapist or psychologist, wants to learn more about archetypes and the collective unconscious. How can he do this? Where to start reading? I well remember my confusion when I first found myself in the New York Jung Institute library and, looking at the numerous shelves, did not know where to start reading. Open the first volume of collected works and move in titanic efforts to the twentieth volume? Or read something about Jung and thereby understand how to organize a more systematic study of his theory? Or maybe start with the index in the twentieth volume and look for the corresponding conceptual or thematic sections? And then with what concept or what topic should I start? Neurosis? Alchemy? Individuation? Archetype? I understand that all these questions are also facing our Russian reader, so my goal is to make it as easy as possible for him to study Jung’s and post-Jung’s analytical ideas.

In recent years, quite a lot of books and articles on analytical psychology have been published in Russian. Which one should you choose? Just ten years ago, Russian-language literature was extremely poor; today the situation has changed radically. In a certain sense, in the field of depth psychology – and psychology in general – a period of information chaos, a kind of “overabundance” of printed materials, began, when it became difficult for the reader, especially the non-professional, to figure out “what lies where.” The need to bring some order to the avalanche of sporadic knowledge and to present a structured program for a more systematic study of analytical psychology is also increasingly realized. Jung, using an alchemical term, called this state massa confusa. Another thing is also important: to give the reader the opportunity to more easily navigate the historical and modern situation in order to better understand what is revealed and seen by today’s reader in the world of psychology. This book can be used both as a textbook and as an educational program - personal, professional or academic, if the reader decides to undertake an independent study of analytical psychology. In this case, the book can serve as a kind of psychological “Baedeker” in the reader’s wanderings across the eternally mysterious continent called the human soul, and serve as an introduction to the range of problems, phenomena, and concepts that will receive wider coverage in specialized courses in further training. Or become a kind of “anatomical” preface in the motley variety of deep psychological knowledge, one of its branches. I had already posed such a task in a narrower version twelve years ago, when I wrote a small textbook for the course “Analytical Psychology.” Current work takes into account new trends and new conditions. The book is aimed both at people who have never read Jung, and at researchers in various fields of psychology and psychotherapy who want to clarify Jung’s position on a variety of issues - from archetypes to UFOs, from dream interpretation to psychotherapeutic practice. It is assumed that not only seasoned psychotherapists and polyglot psychologists can take part in this journey, but also a wide range of non-professionals who want to learn from the works of Jung himself and his followers what they wanted to say in relation to this or that psychological idea. The reader is immediately oriented towards the source, since in many cases no intermediary between the author and the reader is required. Sometimes, however, a careful comment or clarification is needed, which also suggests a point of orientation rather than one or another fossilized statement. At the same time, wherever it was possible, the author strived for maximum brevity and lapidary presentation of the material.

Zelensky Valery Vsevolodovich (b. 1944) is a Russian psychologist and writer. President of the St. Petersburg Psychoanalytic Society. Head of the publishing department of the Institute of Valeology and Human Psychology.

Translator and commentator on the works of K.G. Jung, Z. Freud, J. Hillman, E. Samuels, P. Casement, E. Neumann, K. Lambert and a number of other modern psychoanalysts. Head of the Information Center for Psychoanalytic Culture, which he created in 1989 (St. Petersburg). Graduated from the Leningrad Polytechnic Institute (1969) and Leningrad State University (1972). Since 1975 - professional writer, member of the Union of Writers of Russia. Specializes in the field of depth psychology (Jungian direction and psychoanalysis). Completed internships in medical and psychological centers in the UK, USA, Germany, Mexico and Canada. Conducts analytical practice. He is the developer of the idea, translator and editor of three series of books “Library of Analytical Psychology” (35 books published), “Modern Psychoanalysis” (5 books published) and “Psychology, Mythology, Culture” (2 books published). In total, the Information Center for Psychoanalytic Culture, headed by V.V. Zelensky, published over 60 books as of 2004. Back in 1990, Zelensky V.V. organized the preparation, participated in the translation and subsequently was the editor-in-chief of Henry Ellenberger’s fundamental work “The Discovery of the Unconscious”, the publication of which (in two volumes) was completed only in 2004. The appearance of the book became an event in the intellectual life of the psychological society, which was noted by a number of reviews. The Russian reader has received into his hands an invaluable guide to the history of dynamic psychotherapy and psychiatry.

In 1999, Zelensky V.V. created the first periodic almanac in Russia “New Spring” (five issues were published), dedicated to issues of analytical psychology and culture, he was the editor-in-chief and the author of a number of articles.

In 1996, Zelensky V.V. published a textbook (approved as such by the Ministry of Education of the Russian Federation) on analytical psychology, including a Dictionary of Analytical Psychology and a short textbook (Analytical Psychology. Dictionary. St. Petersburg, 1996; the 2nd expanded and expanded edition was published under the title “Explanatory Dictionary of Analytical Psychology” , St. Petersburg, 2000.)

In 2000, Zelensky V.V. published the book “Jung and Christianity” (co-authored) dedicated to the religious function of the psyche in the works of Jung. Within the framework of the program of the Information Center for Psychoanalytic Culture Zelensky V.V. over the years, seven volumes from the Collected Works of K.G. were published (as a translator, editor and author of accompanying articles). Jung [see volumes 3-7, 16, 18 (incomplete)].

In addition, Zelensky V.V. publishes popular articles in various publications, developing a depth psychological approach to the multidimensional cultural life of our city (see, for example, his articles in the anthology “Phenomenon of St. Petersburg” and the magazine “Petersburg: Place and Time.” In 2001, Zelensky V.V. organized holding a Jungian school in Crimea (September 15-20), dedicated to archetypal symbolism.Another meeting is planned for 2005.

In 2004, another book by V.V. Zelensky was published. “Basic course in analytical psychology,” which marked a new milestone in the development and institutionalization of analytical psychology. It can be designated as the meeting point of practical and academic depth psychology, as the entry of analytical psychology into the context of modern psychological education in Russia. This work takes into account all available (at the time of publication of the book) publications in Russian on various aspects of analytical and psychological knowledge and streamlines the peculiar information “chaos” that, unfortunately, began to take shape on this topic.

In 2004, Zelensky V.V. celebrated his sixtieth birthday with active work (in addition to his textbook, he prepared for publication 6 more books, published in different publishing houses). Taking into account the above, I am convinced that the nominee can be adequately represented in the Golden Psyche competition.

For information about the nominee, see lit.

Psychoanalysis. Popular encyclopedia. Ed. prof. A.S. Gurevich. M.1998.
Ovcharenko V.I. Russian psychoanalysts. M. 2000. P. 110
Psychologists of St. Petersburg, St. Petersburg. 2003
Kirsch T. The Jungians. Routledge. 2000/ pp/ 207-209

Member of the Grand Jury Reshetnikov M.M.

Current page: 1 (book has 19 pages total) [available reading passage: 13 pages]

Valery Vsevolodovich Zelensky
Basic course of analytical psychology, or Jungian Breviary

Introduction

It is difficult to open a person, and oneself is the most difficult; often the spirit lies about the soul.

Friedrich Nietzsche. Thus spoke Zarathustra

The book is based on a thematic principle, and each subsequent section is built partly on the material of the previous one. The thematic organization of the book grew out of my own experiences in lecturing and practical work. The discussion centers on not only Jung’s own works, but also the articles and books of his students and followers, which have become classics of analytical psychology, forming the “golden ring” of Jungians, as well as the most prominent representatives of the “third” generation of analysts. The “second” generation includes Erich Neumann, Marie-Louise von Franz, Edward Edinger, Gerhard Adler, Adolf Guggenbühl-Craig, James Hillman, Yolanda Jacobi, Joseph Henderson, Edward Whitmont, Alfred Plaut, Judy Hubback. Among the representatives of the “third wave” are Anthony Stevens, Andrew Samuels, Renos Papadopoulos, Luigi Zoya, Murry Stein, Paul Kugler, Daryl Sharp, Volodymyr Odainik, Thomas Kirsch, June Singer. Of course, the list presented is very arbitrary, the choice of names is purely subjective, only some of the well-known specialists in the field of modern analytical psychology are mentioned. In passing, I note that they are all well aware of Jung’s ironic statement about his creative destiny: “Thank God that I am Jung and not a Jungian.” So the term “Jungian” rather indicates not a blind adherence to Jungian doctrine, but rather creative self-realization in the profession of an analytical psychologist. In fact, every Jungian analyst has his own view, his own position in relation to Jung and his ideas. There is no special Jungian mental policy, no rigid mental structure. Any certified analyst is free to say and do whatever he wants. And even during training, no one can impose on the student to what extent the “party line” should be adhered to. Everything here is quite simple, because there is no “party line”. Analysis simply helps a person become who he is, who he is meant to be. Analysis releases a huge amount of energy, and no one can say where it may end if you follow your own path, your own destiny...

Acknowledgments

I would like to express my gratitude to all those who accompanied me on the path of writing this book. First of all, these are my analysands, as well as students and colleagues - analysts and psychotherapists. I am especially grateful to the rector of the Institute of Biology and Human Psychology in St. Petersburg A. M. Elyashevich for his encouragement, for supporting my ideas, as well as for his active assistance in organizing the educational process on this topic within the walls of this educational institution. I am grateful to I. S. Kanaeva for conducting tape recordings of lectures and their subsequent transcription. The director of the Kogito-Center publishing house, V.I. Belopolsky, responded very quickly to my proposal to publish them, and the careful editorial corrections by O.V. Gavrilchenko significantly improved the quality of the manuscript, for which I am very grateful to them. I am also sincerely grateful to my wife, N.P. Zelenskaya, for her boundless patience and kindness.

And I thank my reader in advance for any possible comments and suggestions regarding the work done. They can be sent to me by email: [email protected] Currently, on the basis of IBHR, a two-year training course is being conducted on the course “Analytical Psychology. Theory and practice". You can get information about this on the Institute’s website: www.ihbp.spb.ru

April 2004 Old Crimea - St. Petersburg

K. G. Jung. Creative biography

Although this book is primarily concerned with Jung's ideas rather than with Jung as a person, it is impossible, especially in the field of dynamic psychology, to separate ideas from the person with whom they are deeply connected, so the presentation of the foundations of analytical psychology is preceded by a brief biography of Jung.

Carl Jung was born on July 26, 1875 in Kesswil, canton of Thurgau, on the shores of the picturesque Lake Constance, in the family of a pastor of the Swiss Reformed Church; his grandfather and great-grandfather on his father's side were doctors.

From childhood, Jung was immersed in the study of religious and spiritual issues. The boy was introduced to the Bible, in addition, his father taught him Latin, and his mother taught him prayers and read him a book about “exotic” religions with fascinating drawings of the Hindu gods Brahma, Vishnu and Shiva (Jung, 1994b, p. 22). In his autobiography, Jung describes two powerful childhood experiences that later influenced his attitude towards religion. One was related to a dream he had when he was three or four years old.

I was in a large meadow [near the priest’s house] and suddenly noticed a dark rectangular hole lined with stones from the inside. I've never seen anything like this before. I ran up to her and looked down with curiosity. Seeing the stone steps, I went down them in fear and uncertainty. At the very bottom, behind a green curtain, there was an entrance with a round arch. The curtain was large and heavy, handmade, it looked like brocade and looked very luxurious. Curiosity pushed me to find out what was behind it, I parted the curtain and saw in front of me in the dim light a rectangular chamber, about ten meters long, with a stone vaulted ceiling. The floor was also paved with stone slabs, and in the center there was a large red carpet. There, on a dais, stood a golden throne, amazingly ornate. I'm not sure, but there may have been a red cushion on the seat. It was a majestic throne—a fairy-tale royal throne, indeed. There was something standing on it, and at first I thought it was a tree trunk (about four to five meters high and half a meter thick). It was a huge mass, reaching almost to the ceiling, and it was made of a strange alloy - skin and bare flesh, on top there was something resembling a head without a face and hair. At the very top of the head there was one eye, fixed motionless upward. The room, despite having no windows or other visible source of light, was quite bright. From the “head,” however, a bright glow emanated in a semicircle. What stood on the throne did not move, and yet I had the feeling that it could at any moment slide off the throne and, like a worm, move towards me. I was paralyzed with horror. At that moment I heard my mother’s voice outside, from above. She exclaimed: “Just look at him. This is a cannibal! This only increased my terror, and I woke up sweating, scared to death. Many nights after that I was afraid to go to sleep, because I was afraid of having another similar dream (Jung, 1994b, p. 24).

He left the Basel gymnasium in the afternoon, where he was then studying, and noticed the sun, the rays of which sparkled on the roof of the neighboring cathedral. The boy thought about the beauty of the world, the greatness of the church and God sitting high in heaven on a golden throne. Suddenly he was seized with horror, and his thoughts led him to places where he did not dare to follow, because he felt something sacrilegious in them. For several days he fought desperately, suppressing forbidden thoughts. But finally he decided to “examine” his own image: the beautiful Basel Cathedral and God, sitting on a magnificent throne high in the sky, again appeared before him, and suddenly he saw a huge piece of feces falling from under God’s throne directly onto the roof of the cathedral, breaking it and crushing it the walls of the entire cathedral. One can only imagine the frightening power of this vision for a boy from a pious pastoral family.

But one way or another, as a result of such visualization, Jung felt great relief and, instead of the expected curse, experienced a feeling of grace.

I cried with happiness and gratitude. The wisdom and goodness of God were revealed to me now that I had submitted to His inexorable will. It seemed as if I had experienced enlightenment. I understood a lot that I didn’t understand before, I understood what my father never understood - the will of God. He resisted her with the best intentions and the deepest faith. Therefore, he never experienced the miracle of grace, the miracle that heals everyone and makes everything understandable. He accepted the Bible commandments as his guide, he believed in God as the Bible prescribed and as his father taught him. But he did not know the living God, who stands, free and omnipotent, above the Bible and the Church and who calls people to become equally free (Jung, 1994b, p. 50).

Partly as a result of these inner experiences, Jung felt isolated from other people, sometimes unbearably lonely. The gymnasium bored him, but developed a passion for reading; He also had favorite subjects: zoology, biology, archeology and history.

In April 1895, Jung 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, and the occult.

After graduating from medical school, Jung wrote a dissertation “On the psychology and pathology of so-called occult phenomena,” which turned out to be a prelude to his creative period that lasted almost 60 years. Based on carefully prepared seances with her extraordinarily gifted cousin Helen Preiswerk, Jung's work described her communications in a state of mediumistic trance. It is important to note that from the very beginning of his professional career, Jung was interested in the unconscious products of the psyche and their meaning for the subject. Already in this study 1
Cm.: Jung K. G. Selected works on analytical psychology. T. 1. – Zurich, 1939. P. 1–84; Jung K. G. Conflicts of a child's soul. – M., 1995. P. 225–330.

The logical basis for all his subsequent works was laid: from the theory of complexes to archetypes, from the content of libido to ideas about synchronicity, etc.

In 1900, Jung, who had just graduated from the university, moved to Zurich and began working as an assistant to the then famous psychiatrist Eugene Bleuler at the Burghölzli mental hospital (a suburb of Zurich). He settled on the hospital grounds, and from that moment on, the life of the young employee began to take place in the atmosphere of a psychiatric “monastery” with its strict administrative structure. Bleuler demanded precision, accuracy, and attentiveness to patients from himself and his employees. The morning round ended at 8.30 with a working meeting of the medical staff, at which reports on the condition of the patients were heard. Two or three times a week at 10 o’clock in the morning, meetings of doctors were held with a mandatory discussion of the medical histories of all patients. Bleuler himself was certainly present at these meetings. Mandatory evening rounds were carried out between five and seven o'clock. There were no secretaries, and the doctors themselves typed medical histories, so sometimes they had to work until 11 p.m. Hospital doors and gates closed at 10 p.m. The junior staff did not have keys, so if Jung wanted to return home from the city later, he had to ask one of the senior nursing staff for a key. Prohibition reigned on the territory of the hospital. Jung recalls that during the first six months he was completely cut off from the outside world and in his spare time he read the fifty-volume Allgemeine Zeitschrift für Psychiatrie.

Jung's initial interest in working in the clinic was more theoretical than practical. He wanted to observe “how the human mind reacts to the spectacle of its own decay,” believing that this decay was originally due to physical causes. Jung hoped that by studying mental "deviations from the so-called norm" he would learn something definite about the nature of the human soul. His colleagues, more occupied with diagnosis and statistical calculations, often laughed at his strange activities. However, Jung increasingly became convinced that the concept of “soul” not only means something real, but “is the most basic, the most realistic concept in psychology" (Stern, 1976, p. 56).

Soon he began publishing his first clinical works, as well as articles on the use of the word association test he had developed. Jung came to the conclusion that with the help of verbal connections it is possible to detect certain “clumps” of sensory-colored thoughts, concepts, ideas and thereby enable painful symptoms to manifest themselves. The essence of the test was to evaluate the patient's reactions based on the time delay between stimulus and response. As a result, a correspondence was revealed between the reaction word and the subject’s behavior itself. Significant deviation from norms suggested the existence of affectively loaded unconscious ideas, and Jung introduced the concept of “complex” to describe their combined combination 2
For more details see: Jung K. G. Analytical psychology. – St. Petersburg, 1994. P. 40 ff.

In February 1903, Jung married the 20-year-old daughter of a successful manufacturer, Emma Rauschenbach (1882–1955), with whom he lived together for 52 years, becoming the father of four daughters and a son. At first, the young people settled on the territory of the Burgholzli clinic, occupying an apartment on the floor above Bleuler, and in 1906 they moved to a new house of their own in the suburban town of Küsnacht, not far from Zurich. A year earlier, Jung began teaching at the University of Zurich. In 1909, together with Sigmund Freud and another Hungarian psychoanalyst Sandor Ferenczi, who worked in Austria, Carl Jung first came to the United States of America, where he gave a course of lectures on the method of word associations. Clark University in Massachusetts, which invited European psychoanalysts and celebrated its twentieth anniversary, awarded Jung and his colleagues an honorary doctorate.

International fame, and with it private practice, which brought in a good income, gradually grew, so that in 1910 Jung left his post at the Burgholzli clinic (by that time he had become chief physician) and focused entirely on private practice, accepting more and more numerous patients at home in Küsnacht, on the shores of Lake Zurich. At this time, Jung became the first president of the International Association of Psychoanalysis and plunged into his in-depth research into myths, legends, and fairy tales in the context of their interaction with the world of psychopathology.

Publications appeared that quite clearly outlined the area of Jung’s subsequent life and academic interests. By this moment, the boundaries of his ideological independence from Freud in his views on the nature of the unconscious psyche had become more clearly defined.

Jung's subsequent "defection" ultimately led to the severance of personal relations with Freud in 1913, and then each went his own way, following his creative genius.

Jung felt his break with Freud very acutely. In fact, it was a personal drama, a spiritual crisis, a state of internal discord on the verge of a deep nervous breakdown. “He not only heard unknown voices, 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 he seriously believed that his house was haunted” (Stevens, 1990, p. 172). At the time of his break with Freud, Jung was 38 years old.

Life's noon—pritin (or acme)—at the same time turned out to be a turning point in mental development. The drama of separation turned into an opportunity for greater freedom to develop one’s own theory of the contents of the unconscious mind. In his works, Jung increasingly shows interest in archetypal symbolism. In personal life, this meant a voluntary descent into the “abyss” of the unconscious. Over the next six years (1913–1918), Jung went through a phase that he himself described as a time of “inner uncertainty” or “creative illness” (Ellenberger, 2001). Jung spent a lot of time trying to understand the meaning and meaning of his dreams and fantasies and to describe this, as far as possible, in terms of everyday life (see Jung, 1994b, ch. 6). The result was a voluminous manuscript of 600 pages, containing many drawings (images of dreams) and called the “Red Book”. (For personal reasons, it was never published.) Having gone through personal experience of confrontation with the unconscious, Jung enriched his analytical experience, described a new structure of the psyche and created a new system of analytical psychotherapy.

His “Russian meetings” played a certain role in Jung’s creative destiny - communication at different times and on various issues with immigrants from Russia: students, patients, doctors, philosophers, publishers 3
Here we do not touch upon the important for us topic of the emergence, prohibition and current revival of depth psychology in Russia. Let us only note that it is now becoming even more obvious: along with Freud, Jung was and remains one of the most prominent and influential figures; the interest of Russian readers in his works and the ideas expressed in them is constantly growing.

The beginning of the “Russian theme” can be attributed to the end of the first decade of the twentieth century, when medical students from Russia began to appear among the participants in the psychoanalytic circle in Zurich. The names of some of them are known to us: Faina Shalevskaya from Rostov-on-Don (1907), Esther Aptekman (1911), Tatyana Rosenthal from St. Petersburg (1901–1905, 1906–1911), Sabina Spielrein from Rostov-on-Don on-Don (1905–1911) and Max Eitingon. All of them subsequently became specialists in the field of psychoanalysis. Tatyana Rosenthal returned to St. Petersburg and later worked at the Bekhterev Brain Institute as a psychoanalyst, and was the author of the little-known work “Suffering and the Creativity of Dostoevsky” 4
See: Issues in the study and education of personality: Sat. Art. – Petrograd, 1920. No. 1. P. 88–107.

In 1921, at the age of 36, she committed suicide. A native of Mogilev, Max Eitingon, at the age of 12, moved with his parents to Leipzig, where he subsequently studied philosophy before embarking on a medical path. He worked as Jung's assistant at the Burgholzli Clinic and, under his supervision, received his doctorate from the University of Zurich in 1909. Another “Russian girl” Sabina Spielrein was a patient of the aspiring doctor Jung (1904), and later became his student. After completing her education in Zurich and receiving her doctorate in medicine, Spielrein experienced a painful break with Jung, moved to Vienna and joined Freud's psychoanalytic circle. For some time she worked in clinics in Berlin and Geneva, where the later famous psychologist Jean Piaget began his course of psychoanalysis. In 1923, Spielrein returned to Russia. She became one of the leading psychoanalysts at the State Psychoanalytic Institute formed in Moscow in those years. Her further fate was very tragic. After the closure of the Psychoanalytic Institute, Sabina Nikolaevna moved to Rostov-on-Don to live with her parents. Next - a ban on psychoanalytic activity, the arrest and death of three brothers in the dungeons of the NKVD and, finally, her own death in Rostov, when she, along with her two daughters, shared the fate of hundreds of Jews shot in a local synagogue by the Germans in December 1941 5
For more information about S. Spielrein and others, see: Etkind A. Eros of the impossible. History of psychoanalysis in Russia. – St. Petersburg, 1993; Leibin V. M. Psychoanalysis, Jung, Russia // Russian Psychoanalytic Bulletin. 1992. No. 2; Ovcharenko V. I. The fate of Sabina Spielrein // Ibid.

Vienna and Zurich have long been considered centers of advanced psychiatric thought. The beginning of the century brought them fame in connection with the clinical practice of Freud and Jung, so it was not surprising that the attention of those Russian clinicians and researchers who were looking for new means of treating various mental disorders and seeking a deeper penetration into the human psyche was directed there. . And some of them specially came to famous psychoanalysts for an internship or for a brief acquaintance with psychoanalytic ideas.

In 1907–1910, Jung was visited at various times by Moscow psychiatrists Mikhail Asatiani, Nikolai Osipov and Alexey Pevnitsky 6
For material about their stay, see the magazines: Psychotherapy. 1910. No. 3; Journal of neurology and psychiatry by S. S. Korsakov. 1908. Book. 6; Review of psychiatry, neurology and experimental psychology. 1911. No. 2.

Of his later acquaintances, Jung’s meeting with the publisher Emilius Medtner and the philosopher Boris Vysheslavtsev should be especially noted. During the period of Jung’s “direct meeting” with the unconscious (see Jung, 1994b, p. 7) and work on “Psychological Types,” Emilius Karlovich Medtner, who fled to Zurich from warring Germany, turned out to be almost the only interlocutor capable of perceiving Jung’s ideas . (Jung left the post of president of the Psychoanalytic Association, and with him lost many personal connections with colleagues.) While still living in Russia, Medtner founded the Musaget publishing house and published the philosophical and literary magazine Logos. According to Jung's son, psychological support from Medtner was of great importance to his father. While abroad, Medtner suffered from frequent sharp noises in the ears, and therefore initially turned to the Viennese Freudians. They couldn’t help in any way except for urgent advice to get married. It was then that the meeting with Jung took place. Medtner was preparing for long-term treatment, but the painful symptom disappeared after several sessions. The patient-analyst relationship became friendly and, at first, almost daily. Then, for a number of years, Jung and Medtner met once a week, in the evening, and discussed certain philosophical and psychological issues. Jung's son remembered that his father called Medtner a “Russian philosopher” 7
Oral communication by A. Rutkevich.

“The Ethics of Transformed Eros”, in which, under the influence, in particular, of Jung’s ideas, he put forward the theory of the ethics of the sublimation of Eros. In those years, a correspondence began between him and Jung, in which Vysheslavtsev declared himself a student of Jung. At the end of the 30s, through the efforts of Vysheslavtsev, the four-volume collection of Jung's works was completed. On the eve of the end of the war, in April 1945, Jung helped Vysheslavtsev and his wife move from Prague to neutral Switzerland.

After the publication of “Psychological Types” 8
The 20s were generally rich in the appearance of works devoted to the typology of people. In the same year as Jung’s “Psychological Types” the books by Ernest Kretschmer “Body Structure and Character” and Hermann Rorschach’s “Physique and Character” were published, and in 1929 (the time the Russian edition of “Psychological Types” appeared in Zurich) a book by Vladimir Wagner appeared in Leningrad “Psychological types and collective psychology,” which was already hidden in a special storage facility in the 30s and was forbidden to even mention.

For the 45-year-old master of psychology, a difficult stage has begun in strengthening the positions he has gained in the scientific world.

Gradually, Jung is gaining increasing international fame not only among his colleagues - psychologists and psychiatrists, his name begins to arouse serious interest among representatives of other areas of humanitarian knowledge: philosophers, cultural historians, sociologists, etc. In the 20s, he made a number of fascinating long trips to various areas of Africa and to the Pueblo Indians of North America. “Here for the first time a vast world was revealed to him, where people live without knowing the inexorable regularity of hours, minutes, seconds. Deeply shocked, he came to a new understanding of the soul of the modern European" (Campbell, 1973, p. xxix). A report on these research trips (including a trip to India, which took place later, in 1938) - a kind of cultural-psychological essay - was later included in the “Travel” chapter of his autobiographical book 9
Rus. lane see also: Asia and Africa today. 1989. No. 11, 12; 1990. No. 1.

Unlike carefree, curious tourists, Jung was able to look at another culture from the point of view of revealing the meaning contained in it. Here are two of Jung's main themes: as a psychologist and psychotherapist and as a cultural scientist. This is the theme of personal development - individuation and the theme of the collective unconscious. Jung viewed individuation as being directed toward achieving psychic integrity, and used numerous examples from alchemy, mythology, literature, Western and Eastern religions, as well as his own clinical observations to characterize it.

Basic course of analytical psychology, or Jungian Breviary

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Title: Basic course of analytical psychology, or Jungian Breviary

About the book Valery Zelensky “Basic course of analytical psychology, or Jungian Breviary”

The book reveals the basic concepts of analytical psychology - a doctrine developed by the Swiss psychologist and thinker Carl Gustav Jung, and highlights its most important problems and methods. The work was created on the basis of a course of lectures given by the author over the years to psychologists at the Department of Additional Education of the Institute of Biology and Human Psychology in St. Petersburg.

This book may be of interest not only to psychologists, psychotherapists, philosophers, but also to a wide range of readers interested in problems of human science.

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“Zelensky V.V. Explanatory Dictionary of Analytical Psychology": Cogito Center; Moscow; 2008

ISBN 978 5 89353 234 0

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The dictionary is designed to help the reader navigate texts on analytical psychology and related humanities disciplines. The basic concepts of analytical psychology are illustrated with quotations from Jung's works with explanatory comments.

The dictionary is designed for both practicing psychoanalysts and psychologists, doctors, psychotherapists, sociologists, philosophers, teachers, students of relevant specialties, as well as a wide range of humanists and readers who want to obtain information about analytical psychology.

V.V. Zelensky

Explanatory Dictionary of Analytical Psychology

Preface to the second edition

Carl Gustav Jung is the founder of one of the areas of depth psychology - analytical psychology. He died in 1961 without leaving a generalizing work with a systematized conceptual apparatus. But for almost forty years now, his ideas have been of growing interest throughout the civilized world, and his followers - Jungian psychologists - continue to develop, explain and multiply his analytical approach to the human psyche. Today, many Jungian concepts such as complex, archetype, extrovert, introvert have become commonly used in everyday cultural environment, and the number of various training programs in depth psychology and analytical psychotherapy in all developed countries is growing rapidly. The number of Jung's works translated and published in Russia has also increased. Nevertheless, there are still many readers who are not familiar or have little familiarity with Jung’s terminology.

The basis of this Dictionary is the terminological Lexicon of Darel Sharp, who also came up with the original idea of a compilative presentation of the basic concepts of analytical psychology in the contextual forms in which they were used by Jung himself. At the same time, all possible shortcomings and shortcomings lie entirely with the compiler of the Russian-language version, who is well aware of the vulnerability of such work and is gratefully ready to accept the inevitable critical comments.

The dictionary offered to the reader will help to better cope with already translated texts on analytical psychology and related humanities disciplines, and the presence of English and German equivalents at the end of the book will give people who speak English and German the opportunity to more fully read literature in the original language.

Each article, with a few exceptions, consists of a brief definition and quotations from Jung's works with explanatory comments.

Words in italics included in the explanatory text are found in the dictionary in the corresponding alphabetical position. The emphasis in the quotes belongs to Jung himself.

This publication was prepared within the framework of the program of the Information Center for Psychoanalytic Culture in St. Petersburg.

The compiler expresses deep gratitude to the editor-in-chief of the publishing house Inner City Books (Toronto, Canada) Darel Sharp for his invaluable contribution to the dissemination of Jung's ideas in Russia; Without his participation, this work could hardly have taken place.

Preface to the third edition

Eight years have passed since the publication of the previous edition, during which we had the opportunity to observe not only the rapid growth in the number of translated works on analytical psychology, but also the formation of training structures, the result of which was the emergence in Russia of our own Jungian analysts - specialists certified by the International Association analytical psychologists (MAAP). A broad public demand from the thinking part of our society served as the reason for the decision to reissue the Dictionary.

In recent years, a number of Jung's works have been published in Russian, which were an important milestone in understanding the essence of Jung's teachings and analytical terminology. We are talking, in particular, about works corresponding to the eighteenth (Jung K.G. Symbolic life. M.: Cogito Center, 2003), seventh (Jung K.G. Essays on the psychology of the unconscious. M.: Kogito Center, 2006) and the eighth (Jung K.G. Structure and dynamics of the psyche. M.: Kogito Center, 2008) volumes of his Collected Works 1. In the text of the Dictionary we have left references to these volumes unchanged, but the reader can refer to the corresponding paragraphs of the above publications.

Carl Gustav Jung. Life and art

Carl Jung was born on July 26, 1875 in Kesswil, canton of Thurgau, on the shores of the picturesque Lake Constance in the family of a pastor of the Swiss Reformed Church; my grandfather and great-grandfather on my father’s side were doctors. From childhood, Jung was immersed in religious and spiritual issues. In addition to the Bible, his father taught him Latin, and his mother taught him prayers and read a book about exotic religions with fascinating drawings of Indian gods 2 .

In his autobiography, Jung recalls two powerful childhood experiences that later influenced his attitude towards religion. One relates to a dream he had between the ages of three and four, which Jung describes in his autobiography (HRV, p. 24):
“I was in a large meadow [near the priest’s house]. Suddenly I noticed a dark rectangular pit lined with stones from the inside. I've never seen anything like this before. I ran up and looked down with curiosity. I saw stone steps. I descended in fear and uncertainty. At the very bottom, behind a green curtain, was an entrance with a round arch. The curtain was large and heavy, handmade, similar to brocade, and looked luxurious. Curiosity demanded to know what was behind it, I pushed it aside and saw in front of me in the dim light a rectangular chamber, about ten meters long, with a stone vaulted ceiling. The floor was also paved with stone slabs, and in the center there was a large red carpet. There, on a dais, stood a golden throne, amazingly ornate. I'm not sure, but it's possible that there was a red cushion on the seat. It was a majestic throne, indeed, a fabulous royal throne. Something was standing on it, at first I thought it was a tree trunk (about 4-5 meters high and half a meter thick). It was a huge mass, reaching almost to the ceiling, and it was made of a strange alloy - skin and bare flesh, on top there was something like a round head without a face and hair. At the very top of the head there was one eye, fixed motionless upward. The room was quite light, although there were no windows or any other visible source of light. From the head, however, a bright glow emanated in a semicircle. What stood on the throne did not move, and yet I had the feeling that it could at any moment slide off the throne and crawl towards me like a worm. I was paralyzed with horror. At that moment I heard my mother's voice outside, from above. She exclaimed: “Just look at him.” This is a cannibal! This only increased my horror, and I woke up sweating, scared to death. Many nights after that I was afraid to fall asleep because I was afraid I would have another dream like that.”
For a long time, as Jung further writes, sleep haunted him. Only much later did he realize that it was an image of a ritual phallus.

The second experience took place when Jung was twelve years old. He left the Basel gymnasium in the afternoon, where he was then studying, and noticed the sun sparkling on the roof of the neighboring cathedral. The boy thought about the beauty of the world, the greatness of the church, the greatness of God sitting high in heaven on a golden throne. Suddenly he was seized with horror, and his thoughts led him to places where he did not dare to follow, because he felt something sacrilegious in them. For several days he fought desperately, suppressing forbidden thoughts. But, finally, he decided to “finish” his own image: he again saw the beautiful Basel Cathedral and God sitting on a magnificent throne high in the sky, and suddenly he saw a huge piece of feces falling from under God’s throne directly onto the roof of the cathedral, breaking it and crushing it the walls of the entire cathedral. One can only imagine the frightening power of this vision for a boy from a pastoral, pious family.

But one way or another, as a result of such visualization, Jung felt great relief and, instead of the expected curse, experienced a feeling of grace:
“I cried with happiness and gratitude. The wisdom and goodness of God were revealed to me now that I had submitted to His inexorable will. It seemed as if I had experienced enlightenment. I understood a lot that I didn’t understand before, I understood what my father never understood - the will of God. He resisted her with the best intentions and the deepest faith. Therefore, he never experienced the miracle of grace, the miracle that heals everyone and makes everything understandable. He accepted the biblical commandments as his guide, he believed in God as the Bible commanded and as his father taught him. But he did not know the living God, who stands, free and omnipotent, above the Bible and the Church, who calls people to become just as free” (ibid., p. 50).
Partly as a result of these inner experiences, Jung felt isolated from other people; sometimes unbearably lonely. The gymnasium bored him but developed a passion for reading; He also had favorite subjects: zoology, biology, archeology and history.

After graduating from medical school, Jung wrote a dissertation “On the psychology and pathology of so-called occult phenomena,” which turned out to be a prelude to his creative period that lasted almost 60 years. Based on carefully prepared seances with his extraordinarily gifted mediumistic cousin Helen Preiswerk, Jung's work was a description of her messages received in a state of mediumistic trance. It is important to note that from the very beginning of his professional career, Jung was interested in the unconscious products of the psyche and their meaning for the subject. Already in this study 3 one can easily see the logical basis of all his subsequent works in their development - from the theory of complexes to archetypes, from the content of libido to ideas about synchronicity, etc.

In 1900, the young graduate Jung moved to Zurich and began working as an assistant to the then famous psychiatrist Eugene Bleuler at the Burghölzli mental hospital (a suburb of Zurich). He settled on the hospital grounds, and from that moment on, the life of the young employee began to pass in the atmosphere of a psychiatric monastery. Bleuler was the visible embodiment of work and professional duty. He demanded precision, accuracy and attentiveness to patients from himself and his employees. The morning round ended at 8.30 am with a working meeting of the medical staff, at which reports on the condition of the patients were heard.

Doctors met two or three times a week at 10.00 am with a mandatory discussion of medical histories of both old and newly admitted patients. The meetings took place with the indispensable participation of Bleuler himself. The obligatory evening round took place between five and seven o'clock. There were no secretaries, and the staff typed the medical records themselves, so sometimes they had to work until 11 o’clock in the evening. Hospital doors and gates closed at 10 pm. The junior staff did not have keys, so if Jung wanted to return home from the city later, he had to ask one of the senior medical staff for the key. Prohibition reigned on the territory of the hospital. Jung mentions that he spent the first six months completely cut off from the outside world and in his free time read the fifty-volume Allgemeine Zeitschrift für Psychiatric.

Jung's initial interest in working in the clinic was more theoretical than practical. He wanted to observe “how the human mind reacts to the spectacle of its own decay,” believing that this decay was initially predetermined by physical causes. Jung hoped that by studying mental “deviations from the so-called norm,” he would learn something definite about the nature of the human soul. His colleagues, more occupied with making diagnoses and compiling statistics, often laughed at his strange activities, but Jung increasingly became convinced that the concept of “soul” not only meant something real, but “is the most basic, most realistic concept in psychology” 4 .

Soon he began publishing his first clinical works, as well as articles on the use of the word association test he had developed. Jung came to the conclusion that through verbal connections one can detect (“grope for”) certain sets (constellations) of sensory-colored (or emotionally “charged”) thoughts, concepts, ideas, and thereby make it possible to reveal painful symptoms. The test worked by assessing the patient's response based on the time delay between stimulus and response. The result revealed a correspondence between the word reaction and the subject’s behavior itself. Significant deviation from norms marked the presence of affectively loaded unconscious ideas, and Jung introduced the concept of “complex” to describe their total combination 5 .

In February 1903, Jung married the twenty-year-old daughter of a successful manufacturer, Emma Rauschenbach (1882–1955), with whom he lived together for fifty-two years, becoming the father of four daughters and a son. At first, the young people settled on the territory of the Burchholzli clinic, occupying an apartment on the floor above Bleuler, and later, in 1906, they moved to a newly built house of their own in the suburban town of Küsnacht, not far from Zurich. A year earlier, Jung began teaching at the University of Zurich. In 1909, together with Freud and another psychoanalyst, the Hungarian Ferenczi, who worked in Austria, Jung first came to the United States of America, where he gave a course of lectures on the method of word associations. Clark University in Massachusetts, which invited European psychoanalysts and celebrated its twentieth anniversary, awarded Jung, along with others, an honorary doctorate.

International fame, and with it private practice, which brought in a good income, gradually grew, so that in 1910 Jung left his post at the Burchholzl Clinic (by which time he had become clinical director), accepting more and more numerous patients in his Küsnacht, on shore of Lake Zurich. At this time, Jung became the first president of the International Association of Psychoanalysis and plunged into his in-depth research into myths, legends, and fairy tales in the context of their interaction with the world of psychopathology.

Publications appeared that quite clearly outlined the area of Jung’s subsequent life and academic interests. Here the boundaries of ideological independence from Freud in views on the nature of the unconscious psyche were more clearly outlined. Jung's subsequent "defection" ultimately led to a break in personal relationships in 1913, and each then went his own way, following his creative genius.

Jung felt his break with Freud very acutely. In fact, it was a personal drama, a spiritual crisis, a state of internal mental discord on the verge of a deep nervous breakdown. “He not only heard unknown voices, 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 he seriously believed that his house was haunted.” 6

At the time of his divergence with Freud, Jung was thirty-eight years old. Life's noon—pritin, acme—turned out to be at the same time a turning point in mental development. The drama of separation turned into an opportunity for greater freedom to develop one’s own theory of the contents of the unconscious psyche. Jung's work increasingly reveals an interest in archetypal symbolism. In personal life, this meant a voluntary descent into the “abyss” of the unconscious. In the six years that followed (1913–1918), Jung went through a phase that he himself described as a time of “inner uncertainty” or “creative illness” (Ellenberger). Jung spent considerable time trying to understand the meaning and meaning of his dreams and fantasies and to describe this - as best as possible - in terms of everyday life 7.

The result was a voluminous manuscript of 600 pages, illustrated with many drawings of dream images and called the “Red Book”. (For personal reasons, it was never published.) Having gone through personal experience of confrontation with the unconscious, Jung enriched his analytical experience and created a new system of analytical psychotherapy and a new structure of the psyche.

His “Russian meetings” – relationships at different times and on different occasions with immigrants from Russia – students, patients, doctors, philosophers, publishers – played a certain role in Jung’s creative destiny.

The beginning of the “Russian theme” can be attributed to the end of the first decade of the 20th century, when medical students from Russia began to appear among the participants in the psychoanalytic circle in Zurich. The names of some are known to us: Faina Shalevskaya from Rostov-on-Don (1907), Esther Aptekman (1911), Tatyana Rosenthal from St. Petersburg (1901–1905,1906–1911), Sabina Spielrein from Rostov-on-Don (1905– 1911) and Max Eitingon. All of them subsequently became specialists in the field of psychoanalysis. Tatyana Rosenthal returned to St. Petersburg and subsequently worked at the Bekhterev Brain Institute as a psychoanalyst. She was the author of the little-known work “Suffering and the Work of Dostoevsky” 9. In 1921, at the age of 36, she committed suicide.

A native of Mogilev, Max Eitingon, at the age of 12, moved with his parents to Leipzig, where he studied philosophy before embarking on a medical path. He worked as Jung's assistant at the Burchholzli Clinic and, under his supervision, received his doctorate from the University of Zurich in 1909. Another “Russian girl” Sabina Spielrein was a patient of the aspiring doctor Jung (1904), and later became his student.

After completing her education in Zurich and receiving her doctorate in medicine, Spielrein experienced a painful break with Jung, moved to Vienna and joined Freud's psychoanalytic circle. She worked for some time in clinics in Berlin and Geneva, where the later famous psychologist Jean Piaget began his course of psychoanalysis. In 1923 she returned to Russia. She became one of the leading psychoanalysts at the State Psychoanalytic Institute formed in Moscow in those years. Her further fate was very tragic. After the closure of the Psychoanalytic Institute, Sabina Nikolaevna moved to Rostov-on-Don to live with her parents. The ban on psychoanalytic activity, the arrest and death of three brothers in the dungeons of the NKVD and, finally, her own death in Rostov, when she, along with her two daughters, shared the fate of hundreds of Jews shot in a local synagogue by the Germans in December 1941 10 .

Vienna and Zurich have long been considered centers of advanced psychiatric thought. The beginning of the century brought them fame in connection with the clinical practice of Freud and Jung, respectively, so it was not surprising that the attention of those Russian clinicians and researchers who were looking for new means of treating various mental disorders and seeking a deeper penetration into the human psyche, and some of them came specifically for an internship or for a brief introduction to psychoanalytic ideas. In 1907–1910, Jung was visited at various times by Moscow psychiatrists Mikhail Asatiani, Nikolai Osipov and Alexey Pevnitsky 11 .

Of the later acquaintances, special mention should be made of the meeting with the publisher Emilius Medtner and the philosopher Boris Vysheslavtsev. During the period of Jung’s “clash” with the unconscious and work on “Psychological Types,” Emilius Karlovich Medtner, who fled to Zurich from warring Germany, turned out to be almost the only interlocutor capable of perceiving Jung’s ideas. (Jung left the post of president of the Psychoanalytic Association, and with him lost many personal connections with his colleagues.) While still living in Russia, Medtner founded the Musaget publishing house and published the philosophical literary magazine Logos. According to Jung's son, psychological support from Medtner was of great importance to his father. While abroad, Medtner suffered from frequent sharp noises in the ears, for which he first turned to the Viennese Freudians. They couldn’t help in any way other than urgent advice to get married. Then the meeting with Jung took place. Medtner was preparing for long-term treatment, but the painful symptom disappeared after several sessions. The patient-analyst relationship became friendly and, at first, almost daily. Then, for a number of years, Jung and Medtner met once a week, in the evening, and discussed certain philosophical and psychological issues.

Jung's son remembered that his father called Medtner a “Russian philosopher” 12.

Years later, Medtner published the first review of the published book “Psychological Types”, and later became the publisher of Jung’s works in Russian, writing prefaces to them. Medtner's death prevented the completion of the work begun on the publication of four volumes of the works of K.G. Cabin boy. This work was completed by another “Russian” - the philosopher Boris Petrovich Vysheslavtsev (1877–1954). Expelled from Russia by the Bolsheviks in 1922, he first worked in the N.A. Berdyaev Religious and Philosophical Academy. Later he lectured at the Paris Theological Institute. In 1931, he published the book “The Ethics of Transformed Eros,” in which, under the influence, in particular, of the ideas of C. Jung, he put forward the theory of the ethics of the sublimation of Eros. In those years, a correspondence began between Jung and Vysheslavtsev, in which Vysheslavtsev declared himself a student of Jung. At the end of the 30s, through the efforts of Vysheslavtsev, the four-volume collection of Jung's works was completed. On the eve of the end of the war in April 1945, Jung helped Vysheslavtsev and his wife move from Prague to neutral Switzerland.

After the publication of “Psychological Types” 13, the 45-year-old master of psychology began a difficult stage of strengthening the positions he had won in the scientific world.

Gradually, Jung is gaining increasing international fame not only among his colleagues - psychologists and psychiatrists - but his name is beginning to arouse serious interest among representatives of other areas of humanities: philosophers, cultural historians, sociologists, etc.

In the 20s, Jung made a series of long, exciting journeys to various parts of Africa and to the Pueblo Indians in North America. “Here for the first time a vast world was revealed to him, where people live without knowing the inexorable regularity of hours, minutes, seconds. Deeply shocked, he came to a new understanding of the soul of the modern European." A report on these research trips (including a trip to India, which took place later, in 1938), or rather, a kind of cultural psychological essay, later formed the chapter “Travel” in his autobiographical book 14 .

Unlike carelessly curious tourists, Jung was able to look at another culture from the point of view of revealing the meaning contained in it. There are two main themes here: Jung - the psychologist and psychotherapist, and Jung - the cultural scientist. This is the theme of personal development - individuation and the theme of the collective unconscious. Jung viewed individuation as being directed towards achieving psychic integrity, and used numerous illustrations from alchemy, mythology, literature, Western and Eastern religions to characterize it, using his own clinical observations. As for the “collective unconscious,” this concept is also key for all analytical psychology and, according to many authoritative scientists and thinkers, is “the most revolutionary idea of the 20th century,” an idea from which serious conclusions have not been drawn until now .

Jung objected to the idea that personality is completely determined by its experiences, learning and environmental influences. He argued that each individual is born with “a complete personal sketch presented in potency from birth” and that “the environment does not at all give the individual the opportunity to become one, but only reveals what was already inherent in it [the individual]” 15 .

According to Jung, there is a certain inherited structure of the psyche, developed over hundreds of thousands of years, which causes us to experience and realize our life experiences in a very certain way, and this certainty is expressed in what Jung called archetypes that influence our thoughts, feelings, and actions. “The unconscious, as a collection of archetypes, is the sediment of everything that has been experienced by humanity, right down to its darkest beginnings. But not as a dead sediment, not as an abandoned field of ruins, but as a living system of reactions and dispositions, which in an invisible, and therefore more effective, way determines individual life. However, this is not just some kind of gigantic historical prejudice, but a source of instincts, since archetypes are nothing more than forms of manifestation of instincts” 16.

In the early 20s, Jung met the famous sinologist Richard Wilhelm, translator of the famous Chinese treatise “The Book of Changes,” and soon invited him to give a lecture at the Psychological Club in Zurich. Jung was keenly interested in Eastern fortune-telling methods and experimented with them himself with some success. He also participated in those years in a number of mediumistic experiments in Zurich together with Bleuler. The sessions were led by the famous Austrian medium Rudi Schneider in those years. However, Jung for a long time refused to draw any conclusions about these experiments and even avoided any mention of them, although he later openly admitted the reality of these phenomena. He also showed deep interest in the works of medieval alchemists, in whom he saw the forerunners of the psychology of the unconscious. Later, thanks to a wide circle of friends, a completely new and completely modern model of an alchemical retort ended up in his hands - an open-air lecture hall, among the blue water surface and the majestic peaks near Lago Maggiore. Every year since 1933, entire constellations of scientists from all over the world have come here to give presentations and take part in discussions on a wide variety of issues in tune with Jung’s thought. We are talking about the annual meetings of the Eranos Society, held at the estate of its founder, Frau Olga Freubs Kapteyn, in Ascona, Switzerland.

In 1923, Jung purchased a small plot of land on the shores of Lake Zurich in the town of Bollingen, where he built a tower-type building, which changed its shape over the years, and where he spent Sundays and vacation time in silence and solitude. There was no electricity, no telephone, no heating. Food was cooked on the stove, water was obtained from the well. As Ellenberger aptly noted, the passage from Küsnacht to Bollingen symbolized for Jung the path from ego to Self, or, in other words, the path of individuation.

In the 1930s, Jung's fame became international. He was awarded the title of honorary president of the German Psychotherapeutic Society. In November 1932, the Zurich city council awarded him a prize for literature, accompanied by a check for 8,000 francs.

In 1933, Hitler came to power in Germany. The Psychotherapeutic Society was immediately reorganized in accordance with National Socialist principles, and its president, Ernst Kretschmer, resigned. Jung became the President of the International Society, but the Society itself began to operate on the principle of a “cover (or umbrella) organization” consisting of national societies (of which the German Society was only one) and individual members. As Jung himself later explained, this was a kind of subterfuge that allowed Jewish psychotherapists, excluded from German society, to remain within the organization itself. In this regard, Jung rejected all subsequent accusations regarding his sympathies for Nazism and indirect manifestations of anti-Semitism.

In 1935, Jung was appointed professor of psychology at the Swiss Polytechnic School in Zurich; in the same year he founded the Swiss Society of Practical Psychology. As the international situation grew worse, Jung, who had never before shown any obvious interest in world politics, became increasingly interested in it. From the interviews he gave to various magazines in those years, 18 one can understand that Jung was trying to analyze the psychology of government leaders, and especially dictators. On September 28, 1937, during Mussolini's historic visit to Berlin, Jung happened to be there and had the opportunity to closely observe the behavior of the Italian dictator and Hitler during a mass parade. From that time on, the problems of mass psychosis became one of the focuses of Jung's attention.

Another turning point in Jung's life can be traced to the end of World War II. He himself notes this moment in his autobiographical book. At the beginning of 1944, Jung writes, he broke his leg and also had a heart attack, during which he lost consciousness and felt that he was dying. He had a cosmic vision in which he viewed our planet from the outside, and himself as nothing more than the sum of what he had once said and done during his life. The next moment, when he was about to cross the threshold of a certain temple, he saw his doctor walking towards him. Suddenly the doctor took on the features of the king of the island of Kos (the birthplace of Hippocrates) in order to return him back to earth, and Jung had the feeling that something threatened the doctor’s life, while his, Jung’s, own life was saved (and indeed, through a few weeks later his doctor died unexpectedly). Jung noted that for the first time he felt bitter disappointment when he returned back to life. From that moment on, something changed irrevocably in him, and his thoughts took a new direction, which can be seen from his works written at that time. He became the “wise old man from Kusnacht”... 19

In April 1948, the K.G. Institute opened its doors in Zurich. Cabin boy. His task was to teach Jungian theories and methods of analytical psychology. The institute conducted training in German and English and provided educational (personal) analysis for students. The Institute had a library and a research center.

Towards the end of his life, Jung became less and less distracted by the external vicissitudes of everyday events, increasingly directing his attention and interest to global problems. Not only the threat of atomic war, but also the ever-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 history, the survival of humanity as a whole appeared in a threatening light in the second half of the 20th century, and Jung was able to sense this much earlier than others. Since the fate of humanity is at stake, it is natural to ask: is there not an archetype that represents, so to speak, the whole of humanity and its destiny? Jung saw that in almost all world religions, and in a number of other religious denominations, such an archetype exists and reveals itself in the image of the so-called primordial (first man) or cosmic man, anthropos. Anthropos, the giant cosmic man personifies the life principle and meaning of all human life on Earth (Ymir, Purusha, Panku, Gayomart, Adam). In alchemy and Gnosticism we find a similar motif of the Man of Light who falls into darkness or is dismembered by darkness and must be "collected" and returned to the light. In the texts of these teachings there is a description of how the Man of Light, identical to God, first lives in the Pleroma 20, then is defeated by the forces of Evil - as a rule, these are the star gods, or Archons, falls or “slides” down and, ultimately, finds himself scattered in matter in the form of many sparks, where he will await his salvation. His redemption or liberation consists in collecting all the scattered parts and returning to the Pleroma. This drama symbolizes the process of individuation in the individual; everyone at first consists of such chaotic manifold particles and can gradually become one person by collecting and realizing these particles. But this drama can also be understood as an image of the slow gradual development of humanity towards higher consciousness, which Jung wrote about in great detail in his works “Answer to Job” and “Ayon”.

Jung's confidence in the absolute unity of all things led him to the idea that the physical and mental, like the spatial and temporal, are human, mental categories that do not reflect reality with the necessary accuracy. Due to the very nature of their thoughts and language, people are inevitably forced (unconsciously) to divide everything into their opposites. Hence the antinomy of any statements. In fact, opposites may turn out to be fragments of the same reality. Jung's collaboration in the last years of his life with the physicist Wolfgang Pauli led both to the conviction that the study by physicists of the depths of matter, and by psychologists of the depths of the psyche, could only be different ways of approaching a single, hidden reality. Neither psychology can be sufficiently “objective”, since the observer inevitably influences the observed effect, nor is physics capable of measuring simultaneously the momentum and speed of a particle at the subatomic level. The principle of complementarity, which has become the cornerstone of modern physics, also applies to problems of soul and body.

Throughout his life, Jung was impressed by a sequence of different, seemingly unrelated events occurring simultaneously. Let's say, the death of one person and a disturbing dream of his close relative, which happened at the same time. Jung felt that such “coincidences” required some kind of additional explanation other than the assertion of some kind of “accident”. Jung called this additional principle of explanation synchrony. According to Jung, synchrony is based on the universal order of meaning, which is a complement to causation. Synchronic phenomena are associated with archetypes. The nature of the archetype - neither physical nor mental - belongs to both areas. So archetypes are able to manifest both physically and mentally at the same time. An illustrative example here is the case of Swedenborg, mentioned by Jung, when Swedenborg experienced a vision of a fire at the very moment when the fire was actually raging in Stockholm. According to Jung, certain changes in Swedenborg's mental state gave him temporary access to “absolute knowledge” - to a region where the boundaries of time and space are overcome. The perception of ordering structures affects the mental as meaning.

In 1955, in honor of Jung's eightieth birthday, the International Congress of Psychiatrists was held in Zurich, chaired by Manfred Bleuler, son of Eugene Bleuler (with whom Jung began his career as a psychiatrist in Burchholzli). Jung was asked to give a talk on the psychology of schizophrenia, a topic that began his scientific research in 1901. But at the same time, loneliness grew around him. In November 1955, Emma Jung, his wife and constant companion for more than half a century, died. Of all the great pioneers of depth psychology, Jung was the only one whose wife became his student, adopted his methods and techniques, and practiced his psychotherapeutic method.

Over the years, Jung weakened physically, but his mind remained alert and responsive. He amazed his guests with subtle reflections on the secrets of the human soul and the future of humanity. At this time, Jung completed thirty years of alchemical studies with the work "Mysterium Coniunctionis"; here, he noted with satisfaction, “finally, a place in reality has been determined and the historical foundations of my psychology have been established. So my mission accomplished, my the work is completed, and now we can stop” (Campbell, p. 221).

At eighty-five years old, Carl Gustav Jung received the title of honorary citizen of Küsnacht, where he settled back in 1909. The mayor solemnly presented the “wise old man” with a ceremonial letter and seal, and Jung made a response speech, addressing the audience in his native Basel dialect.

Shortly before his death, Jung completed work on the autobiographical book “Memories, Dreams, Reflections,” and also, together with his students, wrote the fascinating book “Man and His Symbols,” a popular exposition of the foundations of analytical psychology 21 .

Carl Gustav Jung died at his home in Küsnacht on June 6, 1961. The farewell ceremony took place in the Protestant church of Kusnacht. A local pastor, in his funeral speech, called the deceased “a prophet who managed to hold back the all-encompassing onslaught of rationalism and gave man the courage to rediscover his soul.” Two other students of Jung, theologian Hans Scher and economist Eugene Buhler, noted the scientific and human merits of their spiritual mentor. The body was cremated and the ashes were buried in the family grave in the local cemetery.