Analytical Psychology

The analytical psychology is a theory worked out by the psychiatrist Carl Gustav Jung (1875 - 1961).

This theory proposes to give direction to which it names the heart (psychic system) and proposes a form of development of oneself leading to discovered our clean heart.

The terms to name it are: psychology jungienne, psychoanalysis jungienne, analytical psychology. Certain works to indicate this psychology speak about a psychology of the complexes (because it is interested in it), or, of a psychology depths (since it is interested in the depth of psyché but also gives a depth to psyché).

Historical and epistemological rooting

Historically analytical psychology enracine at the same time in the more singular way and social sciences in the psychoanalysis. It is under the impulse of a man, the C.J.Jung psychiatrist, that this one, historically, will be defined to be what it is today.

Originée in the Social sciences

See also: Social sciences

Among the various disciplines of the Social sciences or Social sciences, questioning the nature of the man and the direction of the life, one of the disciplines being interested in the life of the man names psychology.

This relatively recent discipline, from the point of view of the history of humanity comes by its etymology from the Greek psukhê , heart, and logos , Science

So to speak it is in first mile, the study Scientifique of the facts Psychique S, knowledge Empirique or Intuitive of the Sentiment S, of the Idée S, the Comportement S of others and as of his clean, the whole in the manners Penser, to feel, act which characterize a person, an animal, a group, a character.

With time, psychology was divided into many branches of study, its disciplines approach the field in the theoretical plan as well as Pratique, with therapeutic , social applications, and sometimes Politique S or theological.

Today, psychology aims at the investigation of the Psychisme like base of a subjective structure and an operation specific (process and mechanism) articulated to perception and representation of the outside world.

The analytical Psychology of which we speak, in a central way in this article, is resulting from one of these various branches having tried to approach psychism in a particular way.

This “particular” manner names the Psychanalyse. It is a discipline founded by Sigmund Freud which proposes an ideal model of psychism implying the Inconscient, as well as a method of investigation of this last.

Originée in the Psychoanalysis

See also: Psychoanalysis

The psychoanalysis gathers three axes of reflections and studies:

• a corpus of theories resulting from the analytical experiment, taking part in the conceptualization of the psychic apparatus; unit constituting the Métapsychologie (whose three principles organize psychic operation: the prospect topics, dynamics, economic);

• a method of investigation of the psychic processes as a whole and unconscious significances of the word, behavior or productions of imagination (see psychanalyse#Méthode exploration of psychism);

• the psychoanalytical Cure by the method of the free association. This experiment, which is often born from a request for cure, moves away progressively from the experiment of the sick/healthy opposition, to question the unconscious desire with work under the human condition. This is why Freud specifies that if the psychoanalysis is " a method of treatment of the disorders névrotiques" , its ultimate goal is not to cure by abrading the symptom, but to lead to “the recovery of its faculties to act and enjoy the existence”.

The analytical Psychologie will finish by émanciper the latter (the Psychanalyse), under the impulse of Carl gustav Jung, to return to its object of study: the man and the heart. And proposed two rupture major with respect to the psychoanalysis.

Indeed, on the one hand analytical psychology considers the existence of unconscious “a double” because within the framework of this psychology the unconscious one is individual as collective as well but also as the libido, in particular the desire of the mother in the mink freudienne is not incestuel (Confers Oedipus complex for the men or the Electra complex for the women) but “just” a desire of return to the mother.

To say it differently, which retains (the majority case of the neurosis light and simple) a person to be even thought for it (apart from an ideology, texts etc), to act by it even (apart from the opinion and of the judgment of someone else), to feel freely (without being concerned with the fact that one well will think of him been able of its felt), without anguishes or fear, it is not its desire for the mother but an attachment to revive what he lived in the past.

From the psycho-analytical point of view, too the full interior ones, important attachments, invasions interior, pains being only generally a form disguised of “desire to find a good mom” and not a desire incestuel.

The nuance can appear subtle with the first glance for not initiated, as well it is true as to wish this first being for which any individual tested, in first authority of the love, even if the history of love to the mother badly turned thereafter.

But considered that there is: desire incestuel or desire of return is nevertheless not the same thing. The more so as in the analytical situation, this desire will be expressed. Indeed if a patient consults, the “reaction” of the psychoanalyst cannot be the same face has a desire of inceste which appears or face has a desire of return to “mom”.

At all events, at the end of the cure, and although the power of desire is strong, the individual will have finally, although enraciné on the female one and “his mother”, outward journey of the front one. One grows only by the top, the rupture, and engagement to live fully.

The folds in the neurosis, narcissism, or the interior female one being in general a failure for the individual because it is or remains choked by the female one.

Originée in the will of a man, Carl Gustav Jung.

See also: Carl Gustav Jung

The warnings of Carl Gustav Jung concerning the theoretical approach are numerous.

“Learn your theories as well as can it to you, then put to them side when you come into contact with the alive miracle of the human heart.” because for him “the Man deserves that he is concerned with itself because he carries in his heart the germs its to become.” , and this is why analytical psychology also invites us to a " discovered our âme".

He still teaches us that “(Q) uiconque wanting to make knowledge with the psyché human one nothing experimental psychology will learn. He would be more advised to give up the exact sciences, to arrange his toga of academic, to say goodbye to his studies and to walk randomly all over the world with his heart of human. There, in the horrors of the prisons, asylums the insane ones and the hospitals, in the dark pubs of the suburbs, the brothels and houses of play, the living rooms of elegant, the places of stock exchange exchange, the meetings socialist, the churches, the gatherings of rebirth and the sects extatic, through the love and hatred, through the experiment of passion in all its forms and its own body, it would collect richer reserves of knowledge which of the books of 1 foot thickness could give him, and it will know how to treat the patients with a true knowledge of the human heart”

Heart of the theory of the analytical Psychology with the theory of the heart

Analytical psychology made it possible to describe and update invariants of the heart. By giving direction to the heart, by describing for example certain aspects of this one (like the Prototype S), the man ou/et the woman could, while putting herself in dialog with them-even, to enter a process of Individuation (they become more them even, more mature).

That can be done for example through a discussion with oneself on its dreams, but that does not constitute the only way. During this process the mature man and woman meet resistances, they can when they for of test the need to ask for the assistance of one (E) psychological junguien.

Each concept of psychology jungienne, gives direction to an aspect of the psychic system. Connected the one with the others, they give has to see the direction which tried to give, analytical psychologists (psychological jungiens), on " what is what the psychic system? ".

However to take them separately great directions would not have but in more would not really allow to include/understand. Moreover the simple reading of what is psychism at Carl Gustav Jung does not bring anything to the individual if it is not a certain sensitizing with oneself even. What is interesting, from the jungien point of view is to be even discovered oneself, for the true one. Paradox they are only once one knows oneself a little, one can start to include/understand a little what the psychology jungienne explains from of which various concepts discovered.

" The complexity of the psychoanalysis jungienne is due to the fact that all the psychic authorities are in close relations the ones with the others. To describe a concept separately gives of him a vision inevitably partial because not holding account neither of the dynamic relationship with the other authorities nor of the whole of the psychic system. All is bound, all is in mouvement." in the psychoanalysis jungienne, Essentialis Collection, ED. Bernet-Danilot, April 2002

The difficulty of the comprehension of psychism in the theory jungienne lies in the fact that it is necessary to open has oneself for truth, i.e. " with penser" , " with ressentir" and with " to question itself on soi".

Like " Jung does not cease saying it: the meeting of psyché is an experiment, it passes at the same time by the mental one and the heart, intellect and the emotional one. That requires a circular reading, with the image of the spiral: intellectual comprehension grows rich by emotional resonance, interior confrontation which, in its turn, even with the deepening of the compréhension" in the psychoanalysis jungienne, Essentialis Collection, ED. Bernet-Danilot, April 2002

In that the heart of the theory jungienne is the theory jungienne heart.

The psychic system or the heart

See also: heart (analytical psychology)

The terms of psychic system, psyché or heart are equivalent within the framework of psychology jungienne.

The texts of analytical psychology allow a " discovered âme" i.e. they allowed a production of a general approach, of a theoretical approach, interior life to be it.

However Carl Gustav Jung says to us:

• “Learn your theories as well as can it to you, then put to them side when you come into contact with the alive miracle of the human heart.” because for him “the Man deserves that he is concerned with itself because he carries in his heart the germs its to become.” , and this is why analytical psychology also invites us to a " discovered our âme".

• He still teaches us that “(Q) uiconque wanting to make knowledge with the psyché human one nothing experimental psychology will learn. He would be more advised to give up the exact sciences, to arrange his toga of academic, to say goodbye to his studies and to walk randomly all over the world with his heart of human. There, in the horrors of the prisons, asylums the insane ones and the hospitals, in the dark pubs of the suburbs, the brothels and houses of play, the living rooms of elegant, the places of stock exchange exchange, the meetings socialist, the churches, the gatherings of rebirth and the sects extatic, through the love and hatred, through the experiment of passion in all its forms and its own body, it would collect richer reserves of knowledge which of the books of 1 foot thickness could give him, and it will know how to treat the patients with a true knowledge of the human heart”

Characters and archetypal Categories

See also: Prototype (psychoanalysis)

The meeting, (at the time of the private clinic, a work on oneself, or of the comprehension of its dreams, at the time its intra-personal relations), with prototypes is boulversement for that which meets them.

“The archetypic experiment is an experiment intense and upsetting. It is easy for us to speak also quietly about the prototypes, but to be really confronted with them is a very other business. The difference is the same one as between the fact of speaking about a lion and that about having to face it. To face a lion constitutes an intense and alarming experiment, which can mark the personality durably. ” in " Carl Gustav Jung " On the Interpretation of the dreams " , Albin Michel, 1998 p 120.

In the spirit of much of people there was often confusion on what was a prototype. “It is often believed that the " term; archétype" indicate definite images or mythological reasons. But those are nothing other than conscious representations: it would be absurd to suppose that such variable representations can be transmitted in heritage. The prototype resides in the tendency to represent us such reasons, representation which can vary considerably in the details, without losing his fundamental design. ” in Carl Gustav Jung " The man and his symbols " , Robert Laffont, 1964 p 67.

These Characters archetypic present for example in the dreams, can be classified into varied categories:

• the characters masculine in the category Animus in general present at the Woman.
• the female characters in the category in general Animated present at the Man.
• Another category, communune with the two kinds exists. This one includes/understands: the Ombre (characters which even reveals part of us as we let us not like A). The Trickster and the divine Child. They can be regarded as categories has whole share or overlap another category or resemble a character.

At the men

See also: Animated

The female figures of the category Anima appear in general with the men. This is why it is named the female share of the man. Within the framework of the private clinic, or simply while following its dreams, day after day, over one long period, and while becoming aware of this female share, these characters whom it has in him, the real masculine of the man is put has to develop. This process names the Individuation.

The result of this realization is done in general, by the meeting with the figure of the wise woman towards the end of the process. Male characters (although raising in general of psyché female) appearing sometimes in the man during this process.

Constituting the , the female share Animated, of the man one can find:

• 1st level: primitive woman - for example Eve, Venus, but also sirens, or femmes fatale. etc
• 2nd level: woman of action - For example Jeanne d' Arc, Diane the huntress, amazones etc
• 3rd level: woman of sublimation - For example: virgin of the Christians, kali among Hindus, Isis, Demeter etc
• 4th level: wise woman - For example a goddess mother, a guide, Sophia of gnostic, initiators and Muses.

Each level corresponds has a level of psycho-emotional maturity. " Animated fourth level, the highest stage corrsepond with a transcendent wisdom, under the image of athena, the sophia the sgnostiques ones, the initiator and the Muses. Female dimension enters in close relationship to dimension masculine." in the psychoanalysis jungienne, Essentialis Collection, ED. Bernet-Danilot, April 2002

Among women

See also: Animus

The male figures of the category of the Animus play the same part at the woman. This is why it is named the male share of the woman. The process of Individuation and the acceptance of this irrefutable fact, as difficult for the woman as the man, also leads have a result of realization of oneself by the process of Individuation. Same manner a meeting with place with final, but with the wise man

Constituting the Animus, the male share, of the woman one can find:

• 1st level: primitive man - for example Tarzan, the athlete, dionysos

• 2nd level: tempting man - For example gift juan
• 3rd level: man of action - For example: Indiana Jones, a soldier or a warrior.
• 4th level: wise man - For example a god father, a guide.

Each level corresponds has a level of psycho-emotional maturity.

“… the animus is also a creative being, a matrix, not in the direction of the male creativity, but in the sense that it creates something which one could call logos spermatikos - a fertilizing verb. Just as the man sourdre his work, a such creature in its totality leaves, starting from its female interior world, in the same way the male interior world of the woman brings creative germs which are in a position to make bear fruit the female side of the man. It is the origin of the " there; woman inspiratrice" who, if it is badly formed, also conceals in it the possibility of becoming worst viragos…” in C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 187/188.

For the two kinds:

General information on the two kinds

• the general structure of psyché is similar.
• Of the male figures can appear sometimes to the men and conversely female figures appear to the women sometimes.

Prototypes of child of which the divine child

• the children (divine Child or rascal)

Archetypal characters: The trickster, the share of shade etc

• the Trickster: It is Paul Radin which returned celebrates the Trickster, (literally “joker”), small mythical character present in all the cultures. Trickster is for example the equivalent of the Lutin in the culture of the Indians of Americas. The trickster, “rascal divine”, fact of the rotten tricks, has a ceaseless disordered activity, an overflowing sexuality, etc, it is according to Paul Radin (1956) a mirror of the spirit, a “ speculum lied ”. What gave place thanks to its Co-work with Carl Gustav Jung to the development of the concept of interior Enfant, but also of a psychotherapeutic practice.

• the share of Shade (psychoanalysis) of us even: It is a " Eternal antagoniste" , which is in the beginning many psychical conflicts, as well interns as external, at the same time as it imposes about being confronted so that it wants to be unaware of itself, and that from this confrontation can be born a form from awakening. ”

The unconscious one

See also: Unconscious (analytical psychology)

• “psychology is science of more young people and because she endeavors to elucidate what occurs in the unconscious one, she encounters an extreme form of misoneism. ” in C.G. Jung the Man and his symbols , Robert Laffont, 1964 p 31.

• “… psychology is not only one personal fact. The unconscious one, which has its own laws and of the autonomous mechanisms, exerts on us an important influence, which one could compare with a cosmic disturbance. The unconscious one has the capacity to transport us or to wound us in the same way that a cosmic or weather catastrophe. ” in C.G. Jung, On the Interpretation of the dreams , Albin Michel, 1998 p 218.

Personal development

To release it to oneself

See also: Individuation

The individuation has of another goal only to release it to Oneself, on the one hand false envelopes of the persona, and on the other hand suggestive force of the unconscious images. in Dialectical of Ego and Unconscious , Carl Gustav Jung,

The individuation is characteristic of second half of the life: when the man established his place in the world a new requirement can be put forward with him: that to be really itself, to be what it is, all that it is, and only what it is.

Such a requirement is far from what some wanted to do: if, in this process, the individual feels sometimes in intimate bond with the universe, like a microcosm with the image of the macrocosm, it is there only one of the aspects of a complex process which passes by various stages of conscientisation, confrontation and integration of the contents of the Inconscient.

Jung described some of the principal stages of this process, according to the unconscious contents with which the individual has to make: the persona which represents the identification of the person with her role in the company, the shade which contains all that the person considers morally reprehensible, the Anima (for the men), or the Animus (for the women), which represent the female and male values respectively.

For Jung many unconscious conflicts at the origin of hoop nets nevrotic result from the difficulty of accepting this dynamics which comes to decentre the subject conscious of its usual position and of confronting it with shares of itself which it had the practice to be unaware of.

Self

See also: Oneself (psychology)

The term of Oneself and heart take a conceptual value for JUNG only from the work the Metamorphoses of 1912.

The oneself as a concept, is used in Psychologie and Psychanalyse, according to various meanings, variables according to the currents of thought of this discipline.

Carl Gustav Jung used this term in the direction of a concept; it did of it thereafter one of the pillars of its analytical psychology and the social Psychologie. In Psychoanalysis post-freudienne, it is in particular Heinz Kohut which theorized and developed the concept of it.

“oneself is to it the data existing a priori of which is born it me. It preforms to some extent it to me. It is not me which creates me myself: I occur rather with myself. ” (C.G. Jung, “the symbol of the transsubstantiation in the mass”, in roots of the conscience , Paris, Buchet Chastel, 1971, p.281)

Self is a limiting concept which gathers in the same unit the conscious one and the Inconscient (analytical psychology): unconscious personnel and Unconscious collective. It represents the experiment of totality, the capacity of representation of totality, as much as the psychic process which goes in the direction of a conscience including unconscious elements more and more. Self intervenes in the process of Individuation; it is the engine, the organizer and, to a certain extent, the goal.

Self is thus the Archétype of the conscience and the Me. The report/ratio of Ego with Self is described by Jung either like that of the ground turning around the sun, or like that of a circle included in another circle of largeer diameter, or still like the son compared to the father. In this last case, the image is complete only when it is considered that it Oneself occurs with the conscience only by one work of confrontation of Ego with its other prototypes (Animus and Anima, Persona, etc), a work of “decantation” of Ego; self is thus also, at the end of the process of Individuation, in a certain manner, the son of Ego (“ Filius Philosophorum ”).

As a totality, Oneself is necessarily paradoxical for it: any quality which is allotted to him sees there accompanied by its opposite; only the capacity of direction of the conscience of Ego allows differentiation between the opposites, and thus reveals this paradoxical aspect of Self, more precisely of the conscience than one can have some.

The interior dialog

See also: interior Dialog (analytical psychology)

To give direction and the new one, with oneself even, this theory recommends the interior dialog. Besides it is necessary to raise this dialog on the level of Article Ainsi Carl Gustav Jung said: “… it is necessary to be cultivated in art to speak with oneself, within the affect, and to use this one, as a framework of dialog, as if the affect were precisely an interlocutor whom it is necessary to let appear, by disregarding any critical spirit…”.

Analytical psychology invites to the discussion, in the literal sense of the term. I.e. “to put itself to even speak with oneself”.

Thus each prototype can be consulted, to little speak and one can address oneself to him. This is why the prototypes who were discovered steps this theory have value of concept.

They return directly to a reality. The " female aspect of the homme" , " a woman presents in the homme" or l" Animated " : these three expressions return to the same thing. This use to write is not only one simple convention of writing and tolerance. It is essential with a comprehension of the theory and extends to the unit from the prototypes. Indeed, within the framework of this theory, one can say that the prototypes are alive prototypes.

The most famous example l'" Animated " (coast female of the man or woman in the man):

When the theory says that there is a woman in the man, that can get along in the literal sense of the term, for certain orthodoxe of the thought jungienne, of other preferring to speak on female side.

If for example one starts (in the case of a man) to put the question of the absence of the body of the woman the dialog even starts with oneself. (One can also have questionings around his amante? of his/her mother? renouncement of being physically a woman? That what is to be a man etc)

Let us remember that ““the Prototype” is practically synonymous with the biological concept of pattern off behavior. ”, the dialog becomes possible.

Thus in the case of animated, “It is necessary to raise this dialog with animated with the height of a technique. Each one, one knows it, with the characteristic and also the aptitude to be able to converse with itself. Each time a being is plunged in a distressing dilemma, he addresses himself, high or low, with itself the question (which of other could it thus question?) : " What do I have to make? " ; and it is even given (or which thus gives it to him apart from him?) the answer. ”.

An approach of the dreams

See also: Dream (analytical psychology)

In 1916 Carl Gustav Jung publishes Allgemeine Gesichtspunkte zur Psychologie of Traumes (general Points of sights of the psychology of the dream) where it develops his own comprehension of the dreams which differs much from that of Freud.

For him, the dreams are also an open door on the unconscious one, but it widens their functions compared to Freud.

According to Jung, one of the principal function of the dream is to contribute to psychic balance. It notes that all that we live in the course of the day does not arrive in the conscience.

Certain things (movements, expressions of faces, etc) remain subliminal In the dream the hidden aspect, unconscious of a concept can be put in images. The psyché of the man consists of conscious parts and the other unconscious ones, these last are expressed during the dreams. “ to safeguard stability mental, and even physiological, it is necessary that the conscience and the unconscious one are completely connected, in order to evolve/move in parallel. ” the dreams are expressed by Symbole S, however the same symbol does not have the same direction inevitably, just like of the reasons which one frequently finds (the fall, to fly, continuations…) ask individual interpretations, because their direction depends on the context and the life of the dreamer.

Developments of the " psychoanalyze jungienne" :

The question of the psychological type

See also: Standard psychological

In its work the psychological types , Carl Gustav Jung defines three large pairs of characteristics of the human Psyché, characteristics which it bases at the same time on his practice of the Psychanalyse but also on pushed an enough study of psychological differentiation during the various pre times and post-Christian women.

So déviter recoveries malcomprises of this work, in particular those proposing for example " that when that one is of such or such type one must inevitably act of such or of such façon" or " that nor of the " psychologique" type; nor in the way " to be or act we cannot leave our vie" forever;

It developed in work " The man and his symboles" a warning statement. In particular through a passage having for subject one of the aspects of the personality of the woman (male share of the woman), whom one names the Animus. (Of page 194 to 195).

This approach of the psychological types allowed thereafter the development of two theories.

One 1st theory: Vision of Myers and Briggs

See also: Standard Myers Briggs Indicator

Exit of this design jungienne was born a first theory.

Myers and Briggs are two psychoanalysts junguiennes who added a dimension of organization compared to original work of Jung.

One 2nd theory: Socionic vision

See also: Socionique

Exit of this design jungienne was born one second theory developed in continuity from Jung and the " sphere soviétique" , accessible since ls years 1990.

Socionique is a model stipulating that each of the sixteen psychological types have a more or less given social role. Each person accepts and produced information in a different way according to her type, which generates different behaviors according to the types.

The question of the synchronicity

See also: Synchronicité

Carl Gustav Jung proposed to name synchronicity, the simultaneous occurrence of two events which did not present a report/ratio of causality, but whose association took a direction for the person who tested them. The concept of synchronicity defines by Jung does not have a direction that compared to the other concepts of the theory within the framework of analytical psychology.

In the Books of Psychology jungienne, n°28, 1st quarter 1981, we find on page 2 this definition of the " synchronicité".

Carl Gustav Jung: - " I thus employ here the general concept of synchronicity in the particular direction of temporal coincidence of two or several events without causal bond between them and having an identical or similar direction. The term is opposed to " synchronisme" who indicates the simple simultaneity of two events. The synchronicity thus means initially the simultaneity of a certain psychic state with one or more parallel events meaning compared to the state subjective of the moment, and - possibly - vice-versa."

An example of synchronicity, that each one could test is to receive a phone call of a person to which one was precisely thinking.

Jung integrated this concept into its theory of psychic operation, with the direction where this occurrence surprising for the subject, made it go in another way of reflection, allowing has some to know a change of important state.

One finds this phenomenon contrary i.e. towards a state of degradation when for example two people are annoyed and that one of them, has a serious accident thereafter. The subject which wished evil with the other can be then affected or very affected. What is important for Jung in the synchronicity it is not that two events occur at the same time, but the direction which gives the subject has this occurrence, and which it draws part for a greater comfort.

The question of resistance (or the misoneism dépassable):

See also: Resistance (analytical psychology)

From the point of view jungienne to question the inexistence of this concept (or of another) and to refuse to even discuss with oneself name " to be in resistances, ". " To be in resistances " it is initially to be resistant to oneself even, with its own nature even. This resistance can be intellectualized, in the form of criticisms intellectual tackling the theory. For example a form of resistance i.e. to say that: " psychology jungienne does not return to reality or is a Pseudo-science or it is machist or feminist, of right-hand side or left etc".

Because finally this fixing intellectual, as in the context of private clinic of the psychoanalysis, a force which is opposed to the return in the conscious one, of unconscious thoughts, which could take part in the cure of the patient. To leave the fight intellectual and already a way towards the cure.

The question of the transfer

See also: Transfer (psychoanalysis)

Jung devoted to the transfer a work (1946), Psychologie of the transfer, where it makes the synthesis of its approach of this intersubjective phenomenon.

If it is well a point on which Carl Gustav Jung forever disputed the contribution of Freud, it is on the major importance of the transfer in the analytical process. However approach that made Jung of the transfer is significantly different from that of its elder on at least two points:

• Already, for Jung, the transfer is not reduced to the transference neurosis described by Freud. It is not a question, for Jung, of a pathological phenomenon which it would be a question of reducing by the analysis, but of a natural phenomenon in the relation between two human beings, phenomenon which results from the deployment of the archetypic dynamic between two people.

• Ensuite Jung does not consider that the transfer can be simply apprehended as being a movement with one way, analyzing towards the analyst, but well rather like a movement with double direction, which implies as much the personality of the analyst that of his patient. Thus the distinction freudienne between transfer and counter-transference does not have, in the thought jungienne, the same place as in the thought freudienne. The jungiens will hold this term in what, of the analyst, takes part in resistances, i.e. with the way in which the analyst unconsciously makes obstacle with the continuation of the analytical process.

In practice clinical the aspects of tranferantiels require a particular ethics.

Extract of the ethical code of the analytical French company of psychology (SFPA-Institute C.G. Jung): “… The specific characteristics of a psychoanalytical ethics are related to the tranferential relation between analyzing and analyst. The unconscious processes concerned in the transfer induce a relation of dependence of analyzing which loses its usual defenses and its reference marks. This requires that the analyst be guaranteeing tranferential relation which, thus, during the analytical process, will present a dissymmetrical aspect…”

The question of the death instinct.

Carl Gustav Jung spoken forever about the death instinct: this concept had not been forged yet by Freud at time of their collaboration.

However he worked much this question with Sabina Spielrein and he published its second volume of the " metamorphoses of the libido " at the same time as it its article on " destructiveness as causes to become ".

Sabina Speilrein affirms the desire there, in the love affair, to melt themselves in its partner in love, to disappear there, and to reappear about it. Jung as for him establishes the link between this desire and the desire of inceste “ life is a continual fight with disappearance, delivery violent and temporary of the night continuously to the aguets. This death is not an external enemy, but an interior personal aspiration towards silence and the calm deep one of a known non-being, clear-sighted sleep in the sea of becoming and disappearing. ” (p.591-592).

The essential difference between the design of Jung and that of Speilrein is that for it this desire is related to the object in love, whereas for Jung it is not in oneself related to an object. It appears thus closer to the position than Freud will adopt 10 years later. But for Jung as for Speilrein this desire of death has a teleological aiming (to reappear), which never appears in the work of Freud.

Finally that clarifies the difference between Jung and Freud on the question of the inceste, sexual desire for the relative of sex opposed for Freud, desire nonsexual (because anobjectal) of return to in-on this side life for Jung.

The psychoanalysis jungienne today:

History of analytical psychology

See also: History of analytical psychology

Analytical psychology thus fits in a history and continues today: " … Thus analytical psychology was elaborate starting from the Métapsychologie of Sigmund Freud, it rejects the Pansexualisme freudien, and refuses to grant to the problems œdipienne the universality that Freud assigned to him and regarding the Libido as a not sexual but neutral psychic energy, and it analyzes the dreams according to the method of amplification which finds its base theoretical on the concept of Archétype S… "

This common origin with the psychoanalysis freudienne was finally left, and this psychology (according to Jung, the term to appear contestable little has certain) gave birth has a technique of work on oneself. In France, the use prefers that one uses the terms of " psychoanalyze jungienne" to indicate this technique of work on oneself in order to differentiate it from the theoretical framework which him is named " psychology analytique".

Analytical psychology today:

" Each life is a psychique" unfolding; indicate Jung and it specifies that " the noblest task of the individual is to become conscious of him-même" .

In order to support with " (this) task more noble" , to be more oneself even, more conscious, a clinical practice was born: the psychoanalysis jungienne.

This is why it can be useful to distinguish in the use of analytical the psychology terms is psychoanalysis jungienne. Because the " terms; psychology analytique" often indicate the theoretical corpus and the terms of " psychoanalyze jungienne" indicate the private clinic. It should be noted that from the point of view of the theory jungienne nothing is opposed has to name one for the other since one and the other (the corpus and the private clinic) is in dialog. This psychoanalysis consists of a work on oneself which wants to be as an optics (one speaks then from ethical and philosophical point of view) fascinating of account the totality of the human being (spirituality, sexuality, work etc), which is under development. It can be the complement for the man or the woman who crosses questionings.

The psychoanalysis and life: “… the Psychoanalysis and life are not separate. When an authentic analysis proceeded, the individual becomes ready to maintain with his unconscious, throughout his life, a relation, a dialog in which ego lets occur what emerges from the unconscious one, considers it attentively, confronts itself with it and evaluates it. It is only at the conclusion of this process that a position of subject can appear…” , in proclamation of presentation of the analytical French company of psychology - Institute C.G. Jung

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Related articles with analytical Psychology

• the fundamental concepts are: Animated - Animus - Ombre - interior Enfant - Trickster - Individuation - Inconscient collective - interior dialog - Transfert - heart in analytical psychology - Synchronicité - Complexe - psychological Type

• related fields : analytical History of psychology - Psychoanalysis, Psychoanalysis of the children, Psychoanalysis of the children, dynamic Psychiatry, Psychotherapy, Socionique, sociopsychologic Assumption

Personalities

1. Carl Gustav Jung - Founder of the theory.
2. Carl Alfred Meier - First president of C.G. Jung Institute of Zurich
3. Herbert Silberer
4. Alfred Adler
5. Marie-Louise von Franz
6. Sabina Spielrein
7. Michael Fordham
8. Erich Neumann
9. Charles Baudouin
10. James Hillman
11. Medard Boss
12. Michel Cazenave
13. Charles Baudouin
14. Guy Corneau
15. Pierre Daco
16. Clarissa Pinkola Estés - Direct of the analytical Center of psychology C.G of Denver. Creative of the wild concept of Woman: a component of the femininity, which for a woman having made peace with its masculine, sees being spread in it, an energy allowing him to go towards its " pleine" femininity.
17. Stanislav Grof
18. Paul Skinflint - was an American anthropologist. Creator of the concept of Trickster: (Literally “joker”), small mythical character present in all the cultures.

the Organizations

1. International association of Analytical Psychology
2. analytical French company of psychology
3. Analytical Belgian society of Psychology
4. Institute C.G. Jung of Zurich

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