| Jungian Analytical Psychology Daniel M. Burrello Jungian Analytical psychology is a branching away from the classical Freudian in that it is not held in check by any design or limitation except accepted ethical standards of conduct. On any weekend, could one have the faculty, one might find a group of middle-aged men sitting in a circle, drumming to connect with an initiatory urge, others may lounge in the steamy recesses of a sweat-lodge to receive a visionary experience for further life direction. A group of people may take turns on a stage to play out the spiritual meanings found in the life stories of the other members in a group; looking through new eyes and stepping back from one�s life to gain new insight. In another place, a therapist, sitting with a client, helps the client to create a work of art that most approximates a dream she had the night before. The root concept of Jung�s work as multifaceted as it is, is that a universal consciousness exists and that our cognitive functioning depends largely on how we come to terms with this consciousness. In this way all of Jung�s ideas border on the religious even when they do not dive, as many do, straight into the waters of myth that fuel human motivations and bring a sense of realization of self, time and place that brings about healing in the individual�s life. Because Jung took great chances during his lifetime, such as splitting from his mentor, Freud; embracing nearly intangible facets of the human psychological make-up like the collective unconscious and tripping just on the edge of the spiritual, Jungian Analytical Psychology has been the darling of the new age. But, when reading the literature and delving beyond the cursory explanations in textbooks and general psychological literature, the concepts first embraced by Jung fit together very well into a paradigm that might offer a view into matters that would otherwise be a total mystery. Although his ideas have been compared to Eastern religious thought, especially Buddhism and Advaita Vedanta of Hinduism, his goal of ego self-individuation is directly opposite of the destruction of the ego found in the former philosophies. This individuation is a prerequisite to further growth into the dissolution of the ego into a kind of undivided universal consciousness that so many of the archetypal images and stories point toward as the ultimate goal of psychological/spiritual growth. For the Analytical Psychologist, client pathology is more of an indicator than a disease. The symptoms of said psychopathology are both warning signs and definite clues to personality imbalances. Jung saw the personality as containing elements such as: The ego, the central complex; The persona, the shielding mechanism for the ego; The self, one�s personal unconscious; The shadow, the antithesis of persona, flowing from the personal and collective unconscious this element contains the repressed content held as unacceptable top our society, it is manifested by defense mechanism of projection; The collective unconscious, also called the objective psyche, Jung believed that these were both images and symbols of mythic import in the world around us, and that our deepest consciousness has a kind of receptor or recognition mechanism for authentic ones. He saw these as culturally and genetically transmitted. The biological function of the collective and the mythic symbols, archetypes, of which the collective unconscious consists, were Jung�s most controversial findings. Anima and animus, are the male and female archetypes that are present in all individuals; complexes, a component of personal unconscious they are an emotionally charged group of images and ideas. A complex has the power to grow larger by drawing more and more supporting material to it, causing all manner of trouble for the client (James, 1995 pp.1-7). Jung�s personality type paradigm is one of two major assessment tools and a near mirror of Taoist myth. The assessment tools, such as the MBTI, are also based on this play of opposites. The personality falls into one or the other side of the split between introvert and extrovert, this is much like the Tao splitting into Yang and Yang. The dominant attitude is represented consciously and the nondominate one unconsciously. From there, like the elementals and the trigrams of the I-ching begin the break down, the personality is further divided between opposites of Sensation verses Intuition and Thinking paired and contrasted with Feeling. (Jung, 1968 p.16). Gradually one function will assume the superior role. The other major assessment component is word association. This methodology was used to identify complexes by observing hesitations, stumbling responses, long response times and inappropriate responses to the stimulus words, usually one hundred. When used in concert with biofeedback devices, the unconscious material that causes the inappropriate responses to the stimulus words can be brought to the conscious surface and dealt with accordingly. For the Jungian, the neurotic is a person with a working imbalance is the Jungian personality system, even a dissociative individual is at least functioning in a complementary way among the complexities of his or her personality collection. The Psychotic, especially in the case of schizophrenia, is a complete dissociation of the personality. Jung believed that these persons experienced daily reality was in archetypal, primordial Imagery. There is also a strong component of conscience involved with the definition of the Jungian ideas on maladjustment. The individual operates with a personal ethical structure. When he or she decides to deny these programmed rules, he or she is certainly headed for neurosis. Jung believed that clients developed neuroses for want of a conscience (Jung, 1960a, pp. 355-356). Total maladjustment is the process of invasion of unconscious content, totally incompatible with the aspirations of the ego (Rychlak 1973 p.169). The majority of those who make up the clientele for Jungian analytical psychotherapy have lost touch with their inner lives and are just barely aware of its existence. Others are flooded with the contents of their subconscious and the therapist�s job in both cases is to identify the complexes that contribute to maladjustment and help bridge the gap. This is done primarily by assisting the client in developing other major systems that may be arrested or to balance the personal subsystems; all with to goal of helping the client toward greater self-realization. Techniques of Therapy Jung was hesitant to mandate specific technique for therapy because he felt it would become very restrictive for the therapist while helping the client in the process of individuation (Nystul, 1993, p.141). Jung himself was very eclectic in therapy. He tended to use whichever arrow in his quiver that could best find its mark. First, assessment techniques described earlier, such as word association and personality typing are brought to bear, giving the therapist a clear picture of current functioning. After that, there are three major schools of thought regarding therapy and its continuance. The first, the classical Jungian Analysts, emphasize the personal journey into the self. The second, the archetypal Jungian Analysts, analyze archetypal imagery. And the third, the developmental Jungian Analysts, search across the client�s lifespan for clues as to the development of complexes. Many techniques are used by the Jungians. In fact, through everything from sweatlodges to dream interpretation, childhood regressive therapy to sand play, the Jungian analyst is only limited by ethics and effectiveness in his or her choice of operating procedures and techniques. In fact, art, dance, other creative avenues are often explored (Harris, 1996, pp. 129-131). Dream Interpretation �The Dream is a little hidden door in the innermost and most secret recesses of the soul, opening into that cosmic night which was psyche long before there was any ego-consciousness, and which will remain psyche no matter how far our ego-consciousness may extend. For all ego-consciousness is isolated: it separates and discriminates, knows only particulars, and sees only what can be related to the ego. Its essence is limitation, though it reaches to the farthest nebulae among the stars. All consciousness separates; but in dreams we put on the likeness of that more universal, truer, more eternal man dwelling in the darkness of primordial night. There he is still the whole, and the whole is in him, indistinguishable from nature and bare of all egohood. It is from these all-uniting depths that the dream arises, be it never so childish, grotesque, and immoral. So flowerlike is it in its candor and veracity that it makes us blush for the deceitfulness of our lives.� (Jung, Meaning of psychology, 1966, 304-305) Dreams and their contents are particularly informative to Jungian Therapists. The world of the dream is hinged primarily on the idea of the collective unconscious. Images with dreams correlate directly too many of the archetypes of the collective unconscious and therefore point directly to issues in the waking world which need specific attention or are causing conflict that is not immediately and consciously evident. Although a full description of dream interpretation is impossible here, one can find a basic overview of its function and assumptions. Jung (1968, p.45) explains that his first ideas of the collective unconscious were very simple and that he was very much and man of science and grounded into ideas of empiricism and science, not at all a �miracle-monger�. The architecture of dream interpretation unfolded from his work with the schizophrenic. In particular, he was disturbed by the fact that a seriously maladjusted individual had visions which �bothered� Jung. He could not work through the fact that a schizophrenic, a seriously ill individual�s vision, spoke to him. In his research, Jung came across a piece of mythic work that was the client�s vision word for word and had the realization that perhaps these images and ideas are common to all persons, a kind of blueprint of myth, common to all individuals but some motifs, particular to specific genetic groups. Some of these ideas border on what we would find uncomfortable to accept in a world that is attempting to destroy racial boundaries. Though Jungian therapy sees all unconscious sources�dreams, art, daydreams and fantasies�in essentially the same manner, it is dream interpretation that seems to be the indicative technique. Jungian Dream analysis is different from the Freudian version in that dreams, for the Freudian are seen as unconscious, repressed material. Jung�s (1964) view was more phenomenological in nature and saw the content of the dream as an unconscious message to the dreamer. This message is expressed through symbol and motif. This message is not necessarily a hidden one. It may seem to be trying to reveal itself to the dreamer. The particular prejudices and preconceptions of the dreamer may make the dream message seem illusive or hidden and may cause the dreamer to resist the wisdom of the message. These messages can be clarifying in nature. Perhaps the dreamer is shown a causal affect that is quite simple when the problem is complex; or, on the other hand, shown a complication that would negate the simple answer to a problem. At times, the unconscious force, strong and clear in nature, of the dream message is too difficult for the conscious mind to accept of face due to its demand for particular sacrifice or life change. Often a third party, if grounded in an understanding of particularities of archetype and myth, can help with interpretation of a dream. In this way, a therapist can assist the individual with understanding the message and taking action to address the problems that are so consciously difficult to face (Kaufman 1989, pp.133-136). Just as someone would not readily understand a warning or advice given by an individual speaking a foreign language, the client can not expect to understand the rich nature of the dream language of the collective without the lexical understanding of symbol and archetype that the Jungian Therapist brings to bear. There are specific assumptions made when a therapist begins the process of interpretation of dreams for and with a client. The first is the primacy of the unconscious. If one can not accept this fundamental idea, then the client is liable to say that the dream is a simple cast-off or by-product of the psyche. If, as the Jungians posit, the dreams are from the unconscious and open to an analytical deciphering of the message they contain, then the dream interpretation can be of specific use during therapy. The second assumption that one must make when participating in Jungian dream interpretation is that the dreams bear meaning and that this meaning can be discovered by a relationship of mutual respect and trust. This collaboration between the client and therapist calls for a commitment to bringing to the surface, to conscious awareness, the client�s motives, deepest attitudes and choices (Jung, 1933). Another basic assumption of Jungian dream interpretation is the acceptance of the concept of the archetypal image. The assumption the dreams contain person images, remnants of one�s own personal history are best understood and interpreted by the client themselves because who could know the personal history of a client better. It is the archetypal image, not recognized by the dreamer that concerns the therapist when interpretation is due. The therapists work is to help create a collective view of the archetypal imagery presented in dreams to the client. The central idea behind this interpretation is that the psyche is a self-healing organization and by pointing out the discrepancies between the conscious and unconscious functions, processes, and images, one can gain insight into goals for development in the future. Psychic homeostasis is similar to the body�s checks and balances to keep the organic in proper function. Dreams help with this process in the psyche (Harris, 1996, p. 154). References Harris, A.S. (1996) . Living with paradox: An introduction to Jungian psychology. Pacific Grove, CA: Brooks Cole. James, R.K. & Gilliland, B.E. (1995) . Counseling and psychotherapy. Jungian therapy. Retrieved June 24, 2004, from the World Wide Web: http://wps.ablongman.com/ab_james_psycho_5/0,4664,213942-,00.html Jung, C.G. (1933) . Modern man in search of a soul. New York: Harcourt, Brace and World. Jung, C.G. (1964) . Man and his symbols. New York: Doubleday. Jung, C.G. (1966) . The Spirit in man, art, and literature. Collected works. (Vol. 15) . Bollingen series. Adler, G. Fordham, M. & Read, H. (eds.) (Hull, R.F.C. Trans.) New York: Pantheon. Jung, C.G. (1966) . The meaning of psychology for modern man, Civilization in transition. Collected works. (Volume 20). Bollingen series. (R.F.C. Hull Trans.) Princeton: Princeton University Press. Jung C.G. (1968) . Analytical Psychology: Its theory and practice. The tavostock lectures. New York: Random House. Kaufman, Y. (1989) . Analytical Psychotherapy. In R.J. Corsini & D. Wedding (Eds.) , Current psychotherapies (4th Ed.: pp. 118-125) . Itasca, IL: F. E. Peacock. Rychlak, J.F. (1973). Introduction to personality and psychotherapy: A theory construction approach. Boston: Houghton Mifflin. |