Psychodynamic_Therapy_2_Carl_Gustave_Jun.pptx

Educational, theories,

1. Psychodynamic Therapy 2 Jungian Therapy = Analytical Psychology = Jungian Analysis

2. Carl Gustave Jung (1875 – 1961) Born in the village of Kesswil in the Canton of Thurgau, Switzerland in 1875. His writings and insights are used widely in psychiatry, anthropology, archaeology, literature, philosophy, religious studies and cultural studies – just like those of his erstwhile mentor Sigmund Freud. In 1900 Jung began working at the Burghölzli psychiatric hospital in Zürich with Eugen Bleuler. Bleuler was already in communication with the Austrian neurologist Sigmund Freud. In 1907 Jung published The Psychology of Dementia Praecox. and later sent a copy of this book to Freud. Collaborated closely at first with Freud, but broke from him over his emphasising solely the sexual and instinctual foundations of personality and because of his different understanding of the unconscious. Their association lasted from roughly 1907 till 1913 – only 6 years!!

3. Jung Contrasted with Freud Freud insisted that our biological urges and desires were essentially sexual in nature. Jung disagreed with such a narrow aetiology. Libido was the term Freud used for the sexual drive that gave rise to basic biological urges. Jung saw the libido as being far broader in scope and said it included all motivating psychic energy. In fact, Jung abandoned the word altogether for the general term “ psychic energy.” Another difference between Freud and Jung’s thinking was that Freud tended to concentrate on a person’s past, whereas Jung looked more to the present & the possibilities of the future. Adult neuroses, according to Jung were caused by current problems that did indeed bring up old conflicts… these, Jung argued were not necessarily infantile, nor were they always sexual.

4. What Is Jungian Therapy? Jungian therapy, sometimes known as Jungian analysis, is an in-depth, analytical form of talk therapy designed to bring together the conscious and unconscious parts of the mind to help a person feel balanced and whole. Jungian therapy calls for clients to delve into the deeper and often darker elements of their mind and look at the “real” self rather than the self they present to the outside world. Therapist may use various techniques, such as dream journalling and interpretation, and creative experiences likes art , movement , or music , to encourage self-expression and release your imagination. Your therapist may also try word association tests, wherein the therapist says a specific word and records how long it takes you to respond with the first thing that comes to mind. Your response time can indicate emotions and issues you connect to certain words. Depending on your situation and the agreement you make with your therapist, you will meet for regularly scheduled sessions, one or more times a week.

5. Jung’s Concept of the Self (The Mythology of Self) Jung was a highly imaginative, learned and widely read psychiatrist. He believed in fate with mythology and all its symbols, no matter from what ancient culture such mythology had emerged, as well as keeping abreast of the professional and scientific developments in the field of psychiatry. Jung said that in order to understand the meaning & the contents of the deep levels of the psyche we need mythology , because all myths are a sort of projection from the collective unconscious. We may describe his model as being like three concentric circles, with what he terms the “Self” being the inner circle rather like a nucleus whose influence radiates out from there through the other rings.

6. Ego- Jung defines this as the unconscious mind The Personal Unconscious Anything that is not presently conscious, but can be. It includes both memories that are easily brought to mind and those that have been repressed for some reason. The Collective UnconsciousThis refers to our Psychic Inheritance The reservoir of our experiences as a species, a kind of knowledge we are all born with (the collective memories of the entire human race). We are not directly conscious of it but it influences all our experiences and behaviours . According to Jung, this is who so many cultures have the same symbols recurring in their myths, religion, art, and dreams. The common symbols are referred to as archetypes.

7. Archetypes The content of the collective unconscious are called Archetypes Jung believed humans are not born clean slates. He thought we came into this world with certain pre-dispositions that cause behaviour . These behaviours were driven by archetypes or archetypal behaviour .

8. Examples of Archetypes Family Archetypes The Father Stern, Powerful, Controlling The Mother Feeding, Nurturing, Soothing The Child Birth, Beginnings, Salvation Story Archetypes The Hero Rescuer, Champion The Maiden Purity, Desire The Wise Old Man Knowledge, Guidance The Magician Mysterious and Powerful The Witch or Sorceress - Dangerous The Trickster Deceiving and Hidden Animal Archetypes The Faithful Dog Unquestioning Loyalty The Enduring Horse Never Giving Up The Devious Cat Self Serving

9. The Collective UnconsciousThis refers to our Psychic Inheritance The reservoir of our experiences as a species, a kind of knowledge we are all born with (the collective memories of the entire human race). We are not directly conscious of it but it influences all our experiences and behaviours . According to Jung, this is who so many cultures have the same symbols recurring in their myths, religion, art, and dreams. The common symbols are referred to as archetypes.

10. Jung’s Concept (Model) of Self The model is divisible into three concentric spheres, like a three-layered onion.... the outer layer represents consciousness with its focal ego, the middle layer the personal unconscious with its complexes, the central sphere the collective unconscious with its archetypes, and, at its core, the co-ordinating nucleus of the entire system, the Self. Together, these components make up the anatomy of the psyche...

11. Jung’s Model of the Self (Personality)

12. The Self is Greater than the Ego Now, the ego played a much smaller role for Jung in the psyche than it did for Freud. It is a small part of the psyche which the latter uses to relate to itself and the outer world. Hauke (2000, p. 56) puts it thus: “rather than the ego being in charge, Jung reverses the priority and regards the relationship of the ego to the Self as that of the ‘moved to the mover.’ ” It is important to underscore the fact that in the Jungian model of the psyche, the Self, a word which Jung practically always capitalised, permeates the entire sphere of the psyche with its influence and is not just operative at the core. Let us turn now to discuss in more detail what Jung meant by the different layers of the unconscious

13. The Personal Unconscious and the Complexes Jung had a far more inclusive and more positive notion of the unconscious that did Freud. Stevens (1991, p. 31), quoting Jung’s own words, reports that the personal unconscious includes “everything of which I know, but which I am not at the moment thinking; everything of which I was once conscious but have now forgotten; everything perceived by my senses, but not noted by my conscious mind; ...all the future things which are taking shape in me and will sometime come to consciousness; all this is the content of the unconscious.” [The Middle Ring or Circle in our diagram][The central Ring or Core is the Collective Unconscious] In short, it is a veritable creative storehouse to which we are challenged to find the key rather than Freud’s fearful “seething cauldron” which we have described in lecture 1.

14. The Personal Unconscious & the Complexes 2 The second concentric “layer” or ring, represents the personal unconscious, also contains what Jung describes as complexes . Jung (1986, p. 122) defines these complexes thus: “autonomous complexes, disturbing factors that disrupt the conscious control and act like ‘true disturbers of the peace.’ Because this is such a well-known fact my term ‘complex’ ... has passed into common speech.” “Psychological complexes are distorted sensory and thought patterns that lead to unnatural behaviour and are typically deep-rooted in a person’s psyche.” Examples: inferiority, superiority, ego, father, mother, hero, martyr God, persecution, guilt, Don Juan, Oedipus (Electra) complexes and so on are just some examples. These all act to disturb our inner peace and by doing so challenge us to grow by facing up to and integrating these “inner demons” into a more holistic, complete and rounded self.

15. The Collective Unconscious and the Archetypes The collective unconscious is perhaps Jung’s greatest contribution to depth psychology. He maintains that it is a notion which is “of comparable importance to quantum theory in physics.” Jung found support for it in his dreams. While Freud had three distinct layers in his topographical model of the psyche which we discussed above, Jung believed that there was in fact a layer further down, namely the collective unconscious where material from ancient cultures abounded at a powerfully primal and symbolic level. Often these symbols were found abundantly in religions and mythologies of various cultures(The Mythological Self). Jung (2002, pp. 136 -137), with respect to interpreting dreams, averred that “[t]his personal unconscious must always be dealt with first, that is, made conscious, otherwise the gateway to the collective unconscious cannot be opened.” This collective unconscious, in other words, is completely impersonal, and consequently is not loaded with negative personal ramifications. Hence, we have a reservoir in our dreams for further creativity. Finally, Jung maintained that the contents of the collective unconscious are called archetypes, a description of which we will now outline.

16. Archetypes Archetypes and the collective unconscious are inextricably interlinked – they form one theory basically. Archetypes are what Jung (1986, p. 65) describes as “identical psychic structures common to all” and “most of them can be found everywhere and at all times. They occur in the folklore of primitive races... as well as in dreams, visions, and delusions of modern individuals entirely ignorant of all such traditions .” In a certain sense, we might argue, that the archetypes function in a parallel way to genetic material in the human genome. Hauke (2000, p. 56), in like manner, argues that they are part of “a phylogenetic inheritance of the human psyche amassed over aeons of human evolution.” Generally speaking, the word “archetype ” means an original model or prototype or typical specimen. Jung used the term for the commonly recurring images & patterns he found in our typical thinking and experiences.

17. Archetypes In fact, there is a strong connection between the archetypes of the collective unconscious layer and the complexes of the personal unconscious layer as every complex is linked to a distinct archetype. Each complex is, as it were, a personification of the archetype. In other words, a complex is a means whereby each archetype manifests itself, and, hence, there is a line from each complex to a specific archetype in the Jungian diagrammatic representation of the psyche.

18. Jung’s Model of the Self (Personality)

19. The Shadow Archetype (& Complex) 1 Contrary to a Freudian definition of shadow (which is all ID with all its seething cauldron of disturbances) the Jungian shadow can include everything outside the light of consciousness and may be positive as well as negative. " Everyone carries a shadow ," Jung wrote, "and the less it is embodied in the individual's conscious life, the blacker and denser it is.“ Jung stressed that the shadow is the unknown dark side of our personality which, when we acknowledge it and integrate it into our personality as a whole, is disempowered and handled creatively within the Self. Otherwise, the person PROJECTS the shadow onto others. A person who has not acknowledged his/her own shadow projects it onto someone else: ( i ) “S/he does not like me,” projection for “I (really) don’t like them!” (ii) X, Y, Z is an egotist/ Facist /”Queer”/(open prejudice)/ unfaithful to partner/ and so on…

20. The Shadow Archetype (& Complex) 2 Jung writes that if these projections remain hidden, "The projection-making factor (the Shadow archetype) then has a free hand and can realize its object—if it has one—or bring about some other situation characteristic of its power.” These projections insulate and harm individuals by acting as a constantly thickening veil of illusion between the ego and the real world. Think of the Shadow that such evil megalomaniacs like Hitler/Stalin and so on projected out onto others… A scapegoat: may be an adult, child, sibling, employee, peer, ethnic, political or religious group, or even a whole country. (Afghanistan, Iraq, Syria, Palestine and so on!) “A whipping boy” or "fall guy" are forms of scapegoat.

21. The Shadow Archetype (& Complex) 3 ( i ) Manifestation : The shadow may appear in dreams or day-dreams or even in over-wrought wishful thinking, and it typically, according to Jung 'appears as a person of the same sex as that of the dreamer.’ The shadow's appearance and role depend greatly on the living experience of the individual because much of the shadow develops in the individual's mind rather than simply being inherited from the collective unconscious. (ii) Encountering : To encounter the shadow and to engage with it through recognising it is all part of growing into a mature INDIVIDUAL, a WHOLE INDIVIDUAL which Jung called INDIVIDUATION.

22. The Shadow Archetype (& Complex) 4 "The shadow personifies everything that the subject refuses to acknowledge about himself" and represents "a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well". If and when 'an individual makes an attempt to see his shadow, he becomes aware of (and often ashamed of) those qualities and impulses he denies in himself but can plainly see in others—such things as egotism, mental laziness, and sloppiness; unreal fantasies, schemes, and plots; carelessness and cowardice; inordinate love of money and possessions—...[a] painful and lengthy work of self-education“ (Lewis La Fontaine quoting Marie Louise von Franz.

23. The Shadow Archetype (& Complex) 5 (iii) Merging With the Shadow : The Conscious mind has to assimilate/integrate/merge with the shadow coming from the unconscious mind, not the other way around. (Hitler/Stalin/Evil dictators: arguable that their shadow assimilated their conscious minds (???) Through healthy merging of the shadow with the conscious mind, the shadow is disempowered and our personality is strengthened. The task (struggle)of the individual is to retain awareness of the shadow, but not identification with it. "Non-identification demands considerable moral effort...prevents a descent into that darkness"; but though "the conscious mind is liable to be submerged at any moment in the unconscious... understanding acts like a life-saver. It integrates the unconscious,” (Jung). It reincorporates the shadow into the personality, producing a stronger, wider consciousness than before. "Assimilation of the shadow gives a man body, so to speak“ (Jung) and provides thereby a launching-pad for further individuation. "The integration of the shadow, or the realisation of the personal unconscious, marks the first stage of the analytic process...without it a recognition of anima and animus is impossible."

24. The Anima and Animus Archetypes Anima This is the personification of the unconscious feminine aspect of a man’s personality. Complementary to the masculine aspect of the persona. Personified in the unconscious as a female figure. Also called “soul image” Caves, fertile soil, water imagery, sea, waterfalls etc Communicator of the unconscious to the man. Animus This is the personification of the unconscious masculine aspect of a woman’s personality. Complementary to the feminine aspect of the persona. Personified in the unconscious as a male figure. Also called “soul image” Thinking and logical ideas in dreams; heroes, judges, and four elements. Communicator of the unconscious to the woman.

25. The Anima & Animus (Contd.) When both these archetypes function properly they act as a bridge between the personal unconscious and the collective unconscious. Therefore, it is useful to get in touch with our animus/anima = they relate valuable messages to us for our growth . They also have a huge role to play in making relationships with the opposite sex successful . We are always looking for our other half – the half that we feel is missing – in members of the opposite sex . Together any pair of opposites forms what Jung calls a “syzygy ” ( A Greek work meaning “yoked together.”

26. The Persona Archetype This word is used incorrectly by most people. It is the Latin term for an actor’s “mask,” and denotes simply the public face or mask we assume in everyday life . Jung uses the term! We may use our public face both consciously and unconsciously. Whenever we relate to others we put on this mask, and, indeed, it serves a dual role – ( i ) to make a good impression on others and (ii) and to conceal how we may really feel. Problems arise for us when we identify solely with any of our masks or personas. Person X is more than a postman, doctor, teacher, mother, father… Neuroses may arise if we over-identify with our masks. We are more than our roles or our egos. Every profession has its own persona.

27. Some General Points about Jungian Theory of the Personality Unlike his contemporaries, Jung insisted that the development of the personality (self) is life-long ! We never finish the process. We must confront our inner monsters/demons (like mentioned in recovery groups). Taking responsibility for our less favourable aspects is the first task of the Self in the individuation process. Individuation = becoming whole or undivided. The psyche must continually engage in encountering and incorporating the pairs of opposites within e.g., anima and animus etc…. Struggle…. Growing/ becoming whole is never easy.

28. Healing = Wholeness The SELF = the totality of the person and is immanent throughout the whole process of therapy (and indeed our very lives for the aware individual). The Self mediates the opposites: Good & Evil, Creativity & Destruction, Divine & Human, Problem & Mystery, Empirical Fact& Spiritual Experience etc & offers the possibility of achieving wholeness or “individuation,” through the conjunction (balance, healthy tension) of opposites… “coniunction.” The ( i ) “Personal Unconscious”: We pour unacceptable contents into this (repression) & (ii) the “Collective Unconscious” which is the realm that contains humankind’s psychic inheritance & potential. Too much repression in ( i ) results in NEUROSIS. Too much repression of (ii) results in lack of personal development, stunting of personality & no development of innate talents… hence depression, lack of vitality, vision and direction in life. 28

29. Basic Principles at work in Individuation The principal of opposites – everything in the psyche naturally has an opposite aspect – this principle is basic to all nature. The principle of equivalence – equal amounts of energy are given to each of the opposites, otherwise energy may become blocked. The principle of entropy – this is borrowed from physics & describes the tendency for all systems to “run down” as energy is evenly distributed The principle of flow : in order to achieve individuation, it is important for the person to move forward with the flow of our lives and not to get stuck in a previous stage of development 29

30. Other Theoretical Assumptions Analytical psychology itself is a synthesis of two opposites : ( i ) a Spiritual quest for self-knowledge and (ii) a scientific approach to the workings of the psyche. Jung’s spiritual quest is often unacceptable in some rigidly “scientific” approaches to psychotherapy & psychology. But remember, Jung has an empirical side , too, to his researches into the personality (like Freud also) – he did much experimental work with the Word Association Test. Freud looked on himself as a pure scientist and he was repelled by the mystical and the “occult” in Jung.

31. Goals of Therapy Individuation = wholeness = integration of Self = balance of opposites in an ideal whole = “ mysterium coniunctionis (inquiry into psychic)” = fulfilment of potential = fulfilment of destiny. Life is divided into two halves ( i ) period of finding one’s place in the world, job, family and so on – extraversion in the ascendant - and (ii) late 30s/40 – quest for individual identity/wholeness/ identity – introversion in the ascendant. Therapy comes in here. Goal of therapy is ( i ) enlargement of the ego – curing – engaging the outer world most effectively, and (ii) integration of the Self in individuation = deep healing – engaging the inner world and establishing peace of mind. Rosemary Gordon (1979), Jungian Therapist

32. Concluding Remarks Jungian therapy (analysis) is an in-depth, analytical form of talk therapy designed to bring together the conscious and unconscious parts of the mind to help a person feel balanced and whole. Jungian therapy calls for clients to delve into the deeper and often darker elements of their mind and look at the “real” self rather than the surface or masked self they present to the outside world. It is an appropriate for anyone who wants a deeper understanding of themselves and is willing to engage in that hard work. Techniques used – journaling, and interpretation , art, movement , poetry, pottery or music, to encourage self-expression and release your imagination, word association tests , wherein the therapist says a specific word and records how long it takes you to respond with the first thing that comes to mind. Your response time can indicate emotions and issues you connect to certain words. 32