Relevant bibliographies by topics / Jungian psychology

Academic literature on the topic 'Jungian psychology'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 March 2023

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Journal articles on the topic "Jungian psychology":

1

Pietikainen, Petteri. "Soul Man Meets the Blind Watchmaker: C. G. Jung and Neo-Darwinism." Psychoanalysis and History 5, no. 2 (July 2003): 195–212. http://dx.doi.org/10.3366/pah.2003.5.2.195.

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C. G. Jung's name has recently been connected with neo-Darwinian theories. One major reason for this connection is that Jungian psychology is based on the suggestion that there exists a universal structure of the mind that has its own evolutionary history. On this crucial point, Jungians and neo-Darwinian evolutionary psychologists agree. However, it will be argued in this paper that, although Jungian psychology opposes the tabula rasa doctrine (mind as a blank slate), Jung cannot be regarded as the founding father of evolutionary psychology. From the scientific perspective, Jung's biological assumptions are simply untenable and have been for many decades. In his attempt to fuse biology, spirit, and the unconscious, Jung ended in speculative flights of imagination that bear no resemblance to modern neo-Darwinian theories. The premise of the paper is that, when Jungian psychology is presented to us as a scientific psychology that has implications for the development of neo-Darwinian psychology, we should be on guard and examine the evidence.
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MacLennan, Bruce J. "Evolutionary Jungian Psychology." Psychological Perspectives 49, no. 1 (July 2006): 9–28. http://dx.doi.org/10.1080/00332920600732968.

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Rowland, Susan. "Jung, art and psychotherapy re-conceptualized by the symbol that joins us to the wildness of the universe." International Journal of Jungian Studies 7, no. 2 (May 4, 2015): 81–93. http://dx.doi.org/10.1080/19409052.2014.905487.

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Despite the impact of the publication of Jung's own (literally) monumental work of rendering images in The Red Book (2009), the relation of art, artists, art psychotherapy and Jungian studies is puzzling and complex. As Tjeu van den Berk's excellent Jung on Art (2012) demonstrates, Jung by no means posited a comfortable continuum between his psychology and aesthetics. Even artists impressed by his notions of the inherently creative unconscious imagination do not share the priorities of Jungian-oriented art psychotherapists. In exploring this problem of Jungian psychology and the aesthetic domain, I take issue with some of van den Berk's conclusions, proposing instead that in his core concept of the ‘symbol’ Jung constructs a theory of the imagination that overcomes disciplinary, mythic and individual boundaries: rather, it is an idea of radical re-visioning of psyche as expressed in time and space. By dismantling the notion of psyche as bound to an individual person, I suggest the symbol transforms the dialogue of Jung, Jungians and art.
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Spiegelman, J. Marvin. "On theMortificatioof Jungian Psychology." Jung Journal 1, no. 2 (April 2007): 65–79. http://dx.doi.org/10.1525/jung.2007.1.2.65.

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Howe, Andrew John. "Can analytical psychology be applied to the therapeutic community?" Therapeutic Communities: The International Journal of Therapeutic Communities 41, no. 3/4 (October 5, 2020): 101–11. http://dx.doi.org/10.1108/tc-07-2020-0015.

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Purpose The purpose of this paper is to investigate the theoretical potential of applying Jungian/analytical psychology concepts to a contemporary therapeutic community (TC) within the national health service. Design/methodology/approach A literature review concerning a Jungian understanding of group psychotherapy and TCs was undertaken. A summary and discussion of a detailed written account of a previous Jungian TC was then conducted. A comparison between a modern-day TC and Jungian approaches was then conducted with an ending discussion on the feasibility of incorporating Jungian ideas into modern work. Findings While Jung is thought to have a wholly negative view of groups and group psychotherapy, this was not found in the case. Furthermore, post-Jungian authors have attempted to use ideas from analytical psychology in their group work. While there are some aspects that could be implemented with relative ease in the modern TC, a complete shift into this different way of working would be a challenge and its current evidence base would not support this. Originality/value To the best of author’s knowledge, there are no other academic papers that have considered this subject.
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Maxwell, Grant. "Differenciating the Depths: A ‘Jungian Turn’ in Deleuze and Guattari Studies." Deleuze and Guattari Studies 17, no. 1 (February 2023): 112–43. http://dx.doi.org/10.3366/dlgs.2023.0504.

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Although it is not clear that Deleuze and Guattari were simply and unambiguously Jungians, they extensively engaged with Jung’s depth psychology in both affirmative and critical ways. It is striking that Deleuze expresses a strong affinity between his work and that of Jung in several texts; Jung’s influence on Deleuze has not tended to be emphasised by scholars, though there is a rapidly growing ‘Jungian turn’ in Deleuze and Guattari studies. This article briefly extracts the influence of Jung on Deleuze and Guattari and, more extensively, explores profound resonances between Deleuze's Difference and Repetition and James Hillman's Re-Visioning Psychology.
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Erickson, Jonathan. "Jung and the Neurobiology of the Creative Unconscious." Journal of Jungian Scholarly Studies 13 (June 12, 2018): 73–85. http://dx.doi.org/10.29173/jjs14s.

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The Jungian theories of creativity, like much of Jungian psychology, emphasize the relationship between the conscious mind and the unconscious. This paper explores and elucidates the intriguing parallels between this Jungian framework and recent models that have emerged in the neuroscience of creativity.
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Walker, Gavin. "Sociological theory and Jungian psychology." History of the Human Sciences 25, no. 1 (January 13, 2012): 52–74. http://dx.doi.org/10.1177/0952695111427360.

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Silverman, Hirsch Lazaar. "Jungian Psychology and the Soul." Contemporary Psychology: A Journal of Reviews 41, no. 5 (May 1996): 479–80. http://dx.doi.org/10.1037/004453.

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Hill, E. Wayne, and Paul M. Mullen. "Jungian psychology and pastoral care." Journal of Religion & Health 31, no. 4 (1992): 287–95. http://dx.doi.org/10.1007/bf00981231.

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Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Jungian psychology":

1

Miyagi, S. "Images and narratives of development in analytical psychology." Thesis, University of Essex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272532.

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Beery, John M. "Jungian personality type and marital satisfaction /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487843314693288.

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Petrie, W. J. "Wilderness experience : a Jungian model." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/14399.

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Includes bibliography.
The aim of the present study is to produce, and to begin to illustrate the use of, a theoretical model by which varying attitudes to, and experiences of, wilderness may be understood. A classical Jungian developmental framework is utilised for these purposes. The paper begins with brief definitions of the concepts pertinent to this work followed by a fairly comprehensive summary of Neumann's developmental model. The author's model, constructed on this theoretical basis, is then outlined and applied at a mythological level to the attitudes to wilderness manifest in the Judaeo - Christian religions. In the discussion, indications are given as to how the model might be applied at individual and cultural levels. One person's experience of wilderness is interpreted within the context of the theory followed by a brief discussion on the use of the model in informing therapeutic wilderness programming. Traditional North American Indian and contemporary Western attitudes towards wilderness are then briefly interpreted. It is concluded that this paper illustrates the usefulness of a Jungian model in understanding wilderness experience. Within the context of this framework, the value of a developmental perspective is noted.
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Creamer, William Henry Jr 1953. "Jungian types of men in therapy." Thesis, The University of Arizona, 1990. http://hdl.handle.net/10150/291886.

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This study assessed the differences between men in therapy and clinical and nonclinical samples reported in previous research. It identified the personality types of men currently in therapy using the Myers-Briggs Type Indicator (MBTI). It was expected that responses to the MBTI and identified types would differ from nonclinical and clinical samples previously reported. This distinguished and described those men seeking therapy from those who did not. The 135 men sampled were drawn from a variety of therapeutic settings in southern Arizona, including private and public hospitals, non-profit and profit agencies, and individual therapists. All subjects were 18 years of age or older and voluntarily agreed to participate. Men in therapy differed from both the general population and the population of men in psychiatric hospitals. They were more Introverted, Intuitive, Feeling, and Perceiving than the general population and more Extroverted, Intuitive, and Perceiving than the men in psychiatric hospitals.
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Avery-Clark, Constance. "Yearning| A Jungian perspective on creativity." Thesis, Saybrook Graduate School and Research Center, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3635005.

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Carl Jung suggested yearning is the psychological condition of all people. For what do we yearn? What are the resources we bring to bear on yearning? Can yearning be progressive and creative? The purposes of this dissertation are: (a) to explore Jung's perspectives on yearning; (b) to relate these perspectives to his views on regressive and repressive defensiveness as opposed to progressive creativity; (c) to compare and integrate these perspectives with the findings of contemporary psychologists who study creativity, particularly as they relate to eminent and everyday creativity; and (d) to illustrate the integrated perspectives as they manifest in examples of eminent and everyday creativity, focusing on two of the most important subjects Jung explores: the visual image (representing eminent creativity through photography), and sexuality (representing everyday creativity through sex therapy).

This dissertation is qualitative including hermeneutic, phenomenological, and composite case study approaches. Investigations into Jung's and contemporary psychologists' perspectives on creative yearning are archival and database. Eminent photography is examined through interviews, anecdotes, observation, archival research and operationalization through visual images and words. Everyday sexuality is explored through observation of sex therapy clients together with database research.

The results emphasize the transformative and meaningful power of authentically creative yearning as Jung and contemporary psychologists present it. According to Jung, Jung differed from Freud by suggesting that while we desire regressive homecoming to the unconscious, archetypal Mother-Limerence, and while we long for repressive mastery through conscious, archetypal Father-Liveliness, that for which we ultimately yearn is original, resonant integration of both these energies in forms that assume what Jung defines as authentically creative, Self-Liberating meta-consciousness and purposiveness.

The discussion suggests the power of eminent photographs and everyday sexuality to represent yearning for: Mother-Limerence through visionary blending of visual dimensions, and through erotic tactile focus, respectively; archetypal Father-Liveliness via laws of aesthetic visual organization, and via logotic sensual knowledge, respectively; and, ultimately, Self-Liberation through the integrative STROBEnBLUR in photography and Sensate Focus in sex therapy. For Jung, authentic creativity is yearning for the felt oneness borne of differentiation, namely, immortality.

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Cowburn, Sheila. "Celibacy and individuation : a Jungian perspective." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/13853.

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Bibliography: leaves 51-55.
The aim of this study is to answer the question: is celibacy psychologically heal thy with specific reference to Christianity? Jungian theory is utilized to develop a theoretical framework in which celibacy may be viewed. The meaning of celibacy is initially examined from a Christian perspective as a form of love and contrasted with celibacy's meaning and implications from a Jungian perspective. This is done by means of a comprehensive exposition of Jung's concept of individuation, what is understood by "psychological health" and how this is linked with religious experience. The integration of instinctuality and spirituality is then centrally addressed in an elaboration of the concepts of sexuality, religion and mysticism and Jung's critique of Christianity. Further levels of the meaning of celibacy, as possible specific and unique constellations of an individual's psychic development are examined in both negative and positive forms. It is concluded that from a Jungian perspective celibacy in the main is not psychologically healthy, and specific points of departure between Jung and Catholicism are highlighted.
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Gold, Peter Meyer. "Five Element Archetypal Qigong and Jungian Psychotherapy| A Synthesis." Thesis, Pacifica Graduate Institute, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10261691.

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This hermeneutic and alchemical hermeneutic dissertation reviews Jungian literature related to body-based methods of practicing depth psychotherapy to address the problem of extremely limited body-based Jungian psychotherapeutic modalities. It goes on to offer explanations of the various psychological aspects of four of the five Elements within Chinese medicine. It then offers four sequences of Five Element Archetypal Qigong (FEAQ) related to the four Elements previously addressed: Wood, Fire, Metal and Water. It concludes with a discussion of findings and recommendations for future research and practice. Essentially, this dissertation uses the psychological concepts and insights contained in Chinese medicine to show how they can be applied to Jungian psychotherapy through the moving meditation of FEAQ. Body-based psychotherapies constitute a minuscule fraction of the literature and practice modalities within Jungian psychotherapy. This dissertation begins the process of increasing the validity and prevalence of body-based Jungian psychotherapy. It also implies the need for further research on the applicability of Chinese medical concepts to contemporary Western body oriented psychotherapies.

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Davis, Jeffrey Jay 1955. "Borderline personality disorder and Jungian psychological types." Thesis, The University of Arizona, 1991. http://hdl.handle.net/10150/278029.

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Twenty-one individuals diagnosed as having borderline personality disorder were studied to determine Jungian psychological type. All respondents were recruited through therapists working in the Tucson, Arizona area. Therapists were employed in both private and public mental health care sectors. The respondents were largely female (N = 19) white, and non-married. Due to the large percentage of females, only the female portion of the sample was used for comparison with other, all female populations. The Myers-Briggs Type Indicator, Form F was used to determine psychological type. Respondents showed a higher incidence of introverted and intuitive types when compared to groups representing the general population. Compared to groups representing inpatient psychiatric populations, the study sample showed a larger incidence of intuitive types.
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Dawson, T. "Dreams, myths, and fictions : Jungian psychology and the interpretation of novels." Thesis, University of East Anglia, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372366.

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Eglin, Stuart. "Working with archetypes : archetypes in organisations, Jungian psychology in group situations." Thesis, University of Manchester, 2004. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488052.

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Books on the topic "Jungian psychology":

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Robin, Robertson. Introducing Jungian psychology. Dublin: Gill & Macmillan, 1997.

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Mattoon, Mary Ann. Jungian psychology after Jung. Berwyn, Pa: Round Table Press, 1994.

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Marvin, Spiegelman J., and Anderton Michael, eds. Protestantism and Jungian psychology. Tempe, Ariz: New Falcon Publications, 1995.

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Spiegelman, J. Marvin. Hinduism and Jungian psychology. Phoenix, Ariz., U.S.A: Falcon Press, 1987.

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Spiegelman, J. Marvin. Buddhism and Jungian psychology. Phoenix, Ariz., U.S.A: Falcon Press, 1985.

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Mattoon, Mary Ann. Jungian psychology in perspective. New York: Free Press, 1985.

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Spiegelman, J. Marvin. Judaism and Jungian psychology. Lanham: University Press of America, 1993.

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Joseph, Cambray, and Carter Linda, eds. Analytical psychology. New York, NY: Brunner-Routledge, 2004.

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James, Hillman. Alchemical psychology. Putnam, Conn: Spring Publications, 2010.

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G, Jung C. Analytical psychology. London: Routledge, 1990.

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Book chapters on the topic "Jungian psychology":

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Raschke, Carl. "Jungian Psychology." In Encyclopedia of Sciences and Religions, 1102. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_200451.

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Crowley, Vivianne. "Jungian Feminists." In Encyclopedia of Psychology and Religion, 1305–8. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200080.

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McGehee, J. Pittman. "Jungian Self." In Encyclopedia of Psychology and Religion, 1308–9. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_368.

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McGehee, J. Pittman. "Jungian Self." In Encyclopedia of Psychology and Religion, 980–81. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_368.

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Hart, Curtis W., Erel Shalit, Mark Popovsky, Paul Giblin, Jeffrey B. Pettis, Mark Popovsky, Mark Popovsky, et al. "Jungian Self." In Encyclopedia of Psychology and Religion, 494–95. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_368.

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Crowley, Vivianne. "Jungian Feminists." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-642-27771-9_200080-1.

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Kirsch, Thomas B. "Jungian Analysis." In Jungian Analysis, Depth Psychology, and Soul, 13–19. Abingdon, Oxon ; New York, NY : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315538082-3.

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Kirsch, Thomas B. "Jungian Diaspora." In Jungian Analysis, Depth Psychology, and Soul, 36–39. Abingdon, Oxon ; New York, NY : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315538082-6.

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Mitroff, Ian I., Can M. Alpaslan, and Ellen S. O’Connor. "Digging Deeper—Jungian Psychology." In Everybody's Business, 11–18. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137412058_2.

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Whan, Michael. "Disavowal in Jungian psychology." In Temporality and Shame, 242–60. New York: Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315203683-12.

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Conference papers on the topic "Jungian psychology":

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Sugimoto, Yoichi, Masao Arakawa, and Masahiko Ishimaru. "A Study on Methodology to Make Team: Methodology — Phase II." In ASME 2017 International Design Engineering Technical Conferences and Computers and Information in Engineering Conference. American Society of Mechanical Engineers, 2017. http://dx.doi.org/10.1115/detc2017-67050.

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Improvement in labor productivity is a common problem in each country. In particular, in Japan where the productive age population is decreasing, it is necessary to steadily advance efforts for the improvement at various sites throughout the entire society. In doing so, in order to make it prevail over broad areas, it is necessary to consider that on-site holding resources can be utilized, that it can be easily introduced, and that it will surely be effective. Therefore, we have focused on improving the way of collaboration from an angle of “person’s personality”. Specifically, we have aimed to build a methodology, for a “team” that is a collaborative form widely introduced and utilized at companies and educational sites, which enhances the effectiveness of team activities. As for the overall structure of the methodology, we have designed it with a three-layer structure in order to clarify separation from other intellectual properties and consideration to ethical aspects. That is, the designed methodology comprises the following three phases. Phase I: a team formation methodology; Phase II: a team management methodology; and Phase III: a team development support methodology. Study results of Phase I were presented at the 26th Design Engineering and System Division Lecture by the Japan Society of Mechanical Engineers (JSME). In this study, we have used the methodology of Phase I to devise, as a method included in Phase II, three Rules for creating a team environment that makes it easy for “introverted” persons in Jungian psychology to express their opinions. Then, we have conducted parallel group randomized trials comparing an intervention group with a control group, analyzed the results by an analysis method such as Data Envelopment Analysis (DEA), and verified the effectiveness of the devised method. As a result, the findings have revealed that teams in which the team management was carried out according to the devised method tends to be more effective and prone to excellent effectiveness.
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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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Porcu, Daniela. "Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.

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Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology
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Савкина, С. Б. "ABOUT THE APPLICATION OF THE ANALYTICAL AMPLIFICATION METHOD IN THE THERAPY OF A PATIENT WITH BORDERLINE MENTAL DISORDER BASED ON THE FAIRY TALE «GO THERE — I DON'T KNOW WHERE, BRING THAT — I DON'T KNOW WHAT»." In Антология российской психотерапии и психологии. Crossref, 2021. http://dx.doi.org/10.54775/ppl.2021.98.50.017.

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В данной статье описан фрагмент психотерапевтической работы в парадигме юнгианского анализа с использованием метода амплификации с пациентом, имеющим пограничное расстройство психики. Амплификация — инструмент аналитической работы, введенный в практику К.Г. Юнгом, позволяющий исследовать и интерпретировать явные и скрытые психодинамические процессы через символический язык. По сути процесс амплификации — осмысление индивидуальной психической жизни индивида посредством использования коллективного опыта знаний: мифов, легенд, сказок и т.п. Современная психология, считал Юнг, так или иначе, имеет дело с продуктами бессознательной фантазии - мифологическими и сказочными мотивами, наиболее объективно отражающими динамику психической жизни. «Пользуясь методом мифологической амплификации, мы выбираем те или иные аналогии потому, что их смысловое ядро идентично содержанию исследуемых процессов или в каком-то отношении походит на него. Принимая в качестве данности, что все, когда-либо выраженное человеком в словесной или образной форме, обладает абсолютной психической реальностью, мы можем утверждать, что любая аналогия помогает уточнить, объяснить и подтвердить наше толкование мотивов бессознательных процессов» [4]. В случае с данным пациентом универсально подошла русская народная сказка «Пойди туда — не знаю куда, принеси то — не знаю что» [22]. Опираясь на исследования признанных авторов психоанализа и аналитической психологии, амплификацию этой сказки можно рассматривать как абрис мужского пути индивидуации, «синтетического процесса», описанного К.Г.Юнгом [12]. «Возможной целью, здоровым предназначением ассимилирующих процессов является путь индивидуации, подразумевающий самоосуществление, становление человека самим собой. Индивидуация от лат. in-dividuus означает «неделимый», «неразделенный», «неразведенный», «нерасщепленный» [19]. Индивидуация предполагает достижение психически нового интегрированного состояния, установление устойчивой связи между эго (осознаваемый идентифицированный образ «Я») и архетипом Самости (сложный центр психической жизни, соединяющий бессознательные и сознательные знания человека о себе самом и трансформирующий личность,). Амплификация данной сказки позволяет исследовать внутрипсихическое взаимодействие архетипической пары — маскулинного начала в сознательном поле мужчины и женского в его бессознательном — на разных этапах развития. Подобное взаимодействие отражает реальные отношения с противоположным полом, отзеркаливая внутреннюю/внешнюю мужскую/женскую часть личности. Также данная амплификация дает возможность предположить, что является основным фактором, «запускающим» процесс индивидуации у мужчин. This article describes a fragment of psychotherapeutic work in the paradigm of Jungian analysis using the amplification method with a patient with borderline mental disorder. Amplification is a tool of analytical work introduced into practice by C.G. Jung, which allows to investigate and interpret explicit and hidden psychodynamic processes through symbolic language. In essence, the amplification process is the comprehension of an individual's individual mental life through the use of collective experience of knowledge: myths, legends, fairy tales, etc. «In myths and fairy tales, as in dreams, the soul tells its own story, and the interaction of archetypes is revealed in its natural frame: "creation, re-creation, eternal spirit eternal entertainment»[13]. In the case of this patient, the Russian folk tale «Go there — I don't know where, bring that — I don't know what» was universally suitable [22]. Based on the research of recognized authors of psychoanalysis and analytical psychology, the amplification of this fairy tale can be considered as an outline of the male path of individuation, a «synthetic process» described by C.G. Jung[12]. «A possible goal, a healthy purpose of assimilating processes is the path of individuation, implying self-fulfillment, becoming a person himself. Individuation from Lat. in-dividuus means «indivisible», «undivided» [19]. Individuation presupposes the achievement of a psychically new integrated state, the establishment of a stable connection between the ego (a conscious identified image of the «I») and the archetype of the Self (a complex center of mental life that connects the unconscious and conscious knowledge of a person about himself and transforms the personality). The amplification of this fairy tale allows us to explore the intrapsychic interaction of the archetypal pair — the masculine principle in the conscious field of a man and the female in his unconscious — at different stages of development. Such interaction reflects a real relationship with the opposite sex, mirroring the inner/outer male/female part of the personality. Also, this amplification makes it possible to assume that it is the main factor «triggering» the process of individuation in men.

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