—Recommended an in-depth article: "The Core of Jung's Psychology: Self-Naturalization"
Introduction: The reason why I am interested in Shen Heyong 's "The Core of Jung's Psychology: Self-Naturalization" is because it understands the spiritual core of June very clearly and explains the concept of "Self" (me, myself) proposed by Jung. The explanation of "self-nature" in the text can be sorted out into three types. I think these three explanations are different in realm:
1. " A person eventually becomes himself, becoming an integrated or complete, but different from the development process of others. Therefore, self-nature means the improvement and development of personality, which means acceptance and inclusion of the relationship with the collective, and that it means realizing one's uniqueness." - From the perspective of the theory of the need hierarchy of the whole person, this is roughly equivalent to what Maslow calls "self-realization". The theory of the whole person’s needs hierarchy sorted out Maslow’s related discourse and proposed that human advanced needs can be further divided into three types: self-realization needs, self-transcendence needs and large self-realization needs.
2, " Formation, deformation, eternal creation of the eternal mind.' And this is the integrity of the self-nature, namely the integrity of personality." - here, "transformation" and "eternal creation of the mind" are mentioned, which are equivalent to the need for self-transcendence.
3. The article talks about the famous research on . The cooperation between Chinese Taoist to scholars Wei Lixian and Jung. "Their cooperation began with the common mission of building a bridge between the East and the West... and obtained a complex psychology system based on 'psychic authenticity' and 'transcendent sexual function', and was compatible with Chinese Taoist thoughts and European scientific theories." Jung regarded his discovery of Chinese Taoism as "hiding an Archimedes that is sufficient to essentially shake our Western psychological attitude." - I think this is the starting point to the height that human nature can reach so far, that is, the realization of the great self. Human beings originate from the "Tao", "God", "Creator" and "Great Spirit", so they also have their characteristics. Living in the "Tao", "God", "Creator" and "Great Spirit" is to show its characteristics.
——In the international community’s vicious competition is becoming more and more intense, and as the smoke of gunpowder is filled with, the nuclear weapon that destroys humanity is facing today, the spirit of self-transcendence and self-realization is particularly valuable. Without this spirit, or the potential of this spirit has not been developed, human beings will have to go to destruction.
If this spirit becomes the spirit of the universal human personality, it is still a far-reaching thing, then can psychologists, sociologists, etc. take a few more steps first? We hope that politicians in the world will follow...
——Xu Jinsheng
"The Core of Jung's Psychology: Self-Naturalization"
Text | Shen He Yong
I once asked my classmates, when I was studying at Jung College in Zurich, Switzerland, we had about 200 classmates, from 47 different countries, and the average age was about 47 years old. Why is your purpose when you come to learn psychological analysis? Although the answers are different, in general, you often hear an answer: for "self-nature".
So, how to understand this so-called "self-nature"?
In Jung's psychological system, our self in the ordinary sense is called "ego", or the self at the conscious level. This kind of "self" is the "self" in the ordinary sense, and we are habitually subjectively identifiable.
However, deep in each of us, there is still an inner self, which is called "self-nature", and Jung uses the capital "self" ("Self").
Jung uses the concept of "self-nature" to express a process: a person eventually becomes himself, becoming an integrated or complete development process, but different from others. Therefore, self-nature means the improvement and development of personality, the acceptance and inclusion of relationships with the collective, and the realization of one's own uniqueness.
About 12 years ago, Thomas Kirsch, president of the International Analytical Psychology Society, and Murray Stein, a group of five people, encountered problems in translation and understanding of professional terms during academic visits and exchanges in China, including "Self" used by Jung. I remember that at that time, Murray Stan tended to use "Tao" as an explanation, but I used "self-nature" and gave him annotation: "self" is like a trunk shape, which is originally used to express oneself, oneself, and oneself; it also has the meaning of origin, nature, and originality; "nature" is born from the heart, and has the meaning of nature root, nature, and reason, just as Xunzi said: "The reason why birth is called nature." ("Xunzi·Justice Chapter") " Doctrine of the Mean " also says: "The destiny of heaven is called nature", and "self-sincerity is called nature" (" Rites·Doctral of the Mean "). Therefore, self-nature implies the most primitive psychological essence that is inherent and the psychological meaning in our lives and life.
In the Jungian analytical psychology system, self-nature belongs to an archetype image of the full potential of human beings and the integrity of personality. As an integrated law within the human mind, self-nature is closely related to a person's psychological life and even his life's destiny, and has core meaning and role. Jung sometimes believed that self-nature was the source of psychological life, but sometimes he also regarded self-nature as a purpose. In each of us, our self-nature requires being recognized, integrated, and realized.
If you use Zhuangzi , the self at the consciousness level is mostly artificial results; while the inner self-nature is closer to the component of "natural nature". Jung called himself a follower of Zhuangzi and a believer of Zhuangzi. His entire ideological system was deeply influenced by Chinese culture.
and self-natured. If we describe it in the category of Chinese culture, we are pursuing the transcendent state of "harmony between man and nature".
Therefore, letting self-nature emerge and becoming the center of a person's life and life is the process of self-nature, which is also the key and purpose of Jung's psychological analysis.
So, how did such an idea, , the core idea of in Jung's psychology, form?
In Jung's autobiography: "Memories, Dreams, Thinking", there is a chapter called "Facing the Unconscious", which tells the story of him and Freud who splits from . After he falls into a trough and "falls into" the "absolute abyss of unconsciousness"... Jung said: "I feel like I can't help it. It's no exaggeration to say that this situation can be called losing direction. I feel completely hanging in the air because I haven't found a foothold at this time."
. Faced with such difficulties, Jung said that all psychological theories, even Freud's theories, cannot help him. And he himself must face the unconscious directly and find ways and ways to communicate with the unconscious.
Facing the unconscious is also facing one's inner world, and the images that emerge from this inner world. Finding ways to communicate with the unconscious means seeking an understanding of these inner images and the meaning obtained in the understanding.
Jung described in his autobiography that at this stage, his unconsciousness seemed particularly active. There is a conversation with the "White Dove" dream, a childhood self of "playing with building blocks", a Jewish prophet Elijah, a Salome who appears as a blind girl, and a black snake with a "heroic temperament"... Until one day, Jung waited for his Filemon to appear.
"... In the dream, a blue sky appeared like the sea. What floated in the sky was not clouds, but flat brown soil blocks. The soil blocks seemed to be spreading, so among these soil blocks, the blue sea water could be seen. But the sea water was the blue sky. Suddenly, a winged man drove across the sky from the right. I could see that this was an old man with cow horns. He tied four keys into a string, and he held one of them tightly, as if he was about to open a lock.He has the wings of a kingfisher, and the color is the same as that of a kingfisher..."
This is Jung's initial description of "Fire Dreams" in his "Memories, Dreams, Thinking".
Jung said: "Because I don't understand the image in this dream, I drew it down so that it can be imprinted in my mind. When I was busy painting this painting for the days, I found a dead kingfisher in my garden by the lake! I was as surprised as if I was struck by lightning, because kingfisher is extremely rare in the area of Zurich , and I have never found a dead kingfisher before. The kingfisher has only died recently—at most two or three days—and no external injuries have been seen. "
This is the "Fiermon" drawn by Jung
Jung once said that the Fiermon in his image brought him many insights, the most important of which is the reality of the psyche; and the authenticity of the mind is also a basic function of self-nature. Obtaining this perception also has the importance of self-nature.
Jung believes that from a psychological point of view, what Fiermon represents is a higher level of insight. Jung said that Fiermon "looks very real to me, like a living person." "And many of his important psychological thoughts are related to this vivid inner image. Jung said: "All my works, all my creative activities," originated from these initial images; "Everything I achieved in my later years is already contained in them. ” ("Memories, Dreams, Thinking", page 326)
Fiermon was called "Jung's Taoist sage" by David Rosen. David Rosen is my friend and the chief Jungian professor of analytical psychology in the United States. My student Fan Guoping and I translated his book: "Jung's Way" into Chinese and published it in the "Document and Stone Series" by the Chinese Social Sciences Press. In order to write this "Jung's Way", David Rosen made a special trip to Zurich to interview Jung's students von Franz and Mel (C.A. Meier), the most representative Jungian scholar in the world at that time, asked the question: Do you think Jung is Taoism?
von Franz's answer was: "Yes, Jung advocates Taoism and practices the lifestyle of Taoist philosophy. ”
Mer replied: “Yes, Jung is a Taoist. Now, people do not realize that Jung's psychology of unity of opposition is essentially consistent with Taoist thought. People want to turn Jung into someone he wasn't like that. He is rooted in nature and its opposition and unity. However, Jung, as Taoism, was so pious and fascinated, so Jung knew very well. "("Preface" by David Rosen, "The Way of Jung", China Social Sciences Press 2003)
In fact, Jung himself also made a very clear statement about this. In his letter to Mr. Zhang Zhongyuan, Jung said, "I am an extremely admirer of Zhuangzi's philosophy. When I received your letter, I was immersed in studying Zhuangzi's works again. "Jung said in his letter, "It is difficult to convince people to open their eyes to the underlying truth and gain their true psychological experience." Truth is the only one, eternal and unchanging. What I must say is that Taoism is the most perfect expression of this only truth I have ever encountered. "(Jung Letters, 1950, 626) Mr. Zhang Zhongyuan is an American Chinese philosopher. At that time, he had just completed a monograph on Zhuangzi's research and wrote to Jung to ask him to write a preface. Stan Marlan, a friend of mine, an American Jungian psychoanalyst, once studied Chinese culture from Mr. Zhang, and Mr. Zhang Zhongyuan also asked him to read the letter Jung to him.
In Jung's autobiography, after describing the image and meaning of "Firemon", he then described his experience of "Mandala" painting. The key point is to make the unconscious content concrete, let them be expressed spontaneously and presented in an appropriate way. The painting of "Mandala" is exactly the way that suits Jung's style. —Recommended an in-depth article: "The Core of Jung's Psychology: Self-Naturalization" 1. " A person eventually becomes himself, becoming an integrated or complete, but different from the development process of others. Therefore, self-nature means the improvement and development of personality, which means acceptance and inclusion of the relationship with the collective, and that it means realizing one's uniqueness." - From the perspective of the theory of the need hierarchy of the whole person, this is roughly equivalent to what Maslow calls "self-realization". The theory of the whole person’s needs hierarchy sorted out Maslow’s related discourse and proposed that human advanced needs can be further divided into three types: self-realization needs, self-transcendence needs and large self-realization needs. 2, " Formation, deformation, eternal creation of the eternal mind.' And this is the integrity of the self-nature, namely the integrity of personality." - here, "transformation" and "eternal creation of the mind" are mentioned, which are equivalent to the need for self-transcendence. 3. The article talks about the famous research on . The cooperation between Chinese Taoist to scholars Wei Lixian and Jung. "Their cooperation began with the common mission of building a bridge between the East and the West... and obtained a complex psychology system based on 'psychic authenticity' and 'transcendent sexual function', and was compatible with Chinese Taoist thoughts and European scientific theories." Jung regarded his discovery of Chinese Taoism as "hiding an Archimedes that is sufficient to essentially shake our Western psychological attitude." - I think this is the starting point to the height that human nature can reach so far, that is, the realization of the great self. Human beings originate from the "Tao", "God", "Creator" and "Great Spirit", so they also have their characteristics. Living in the "Tao", "God", "Creator" and "Great Spirit" is to show its characteristics. ——In the international community’s vicious competition is becoming more and more intense, and as the smoke of gunpowder is filled with, the nuclear weapon that destroys humanity is facing today, the spirit of self-transcendence and self-realization is particularly valuable. Without this spirit, or the potential of this spirit has not been developed, human beings will have to go to destruction. If this spirit becomes the spirit of the universal human personality, it is still a far-reaching thing, then can psychologists, sociologists, etc. take a few more steps first? We hope that politicians in the world will follow... ——Xu Jinsheng "The Core of Jung's Psychology: Self-Naturalization" Text | Shen He Yong I once asked my classmates, when I was studying at Jung College in Zurich, Switzerland, we had about 200 classmates, from 47 different countries, and the average age was about 47 years old. Why is your purpose when you come to learn psychological analysis? Although the answers are different, in general, you often hear an answer: for "self-nature". So, how to understand this so-called "self-nature"? In Jung's psychological system, our self in the ordinary sense is called "ego", or the self at the conscious level. This kind of "self" is the "self" in the ordinary sense, and we are habitually subjectively identifiable. However, deep in each of us, there is still an inner self, which is called "self-nature", and Jung uses the capital "self" ("Self"). Jung uses the concept of "self-nature" to express a process: a person eventually becomes himself, becoming an integrated or complete development process, but different from others. Therefore, self-nature means the improvement and development of personality, the acceptance and inclusion of relationships with the collective, and the realization of one's own uniqueness. About 12 years ago, Thomas Kirsch, president of the International Analytical Psychology Society, and Murray Stein, a group of five people, encountered problems in translation and understanding of professional terms during academic visits and exchanges in China, including "Self" used by Jung. I remember that at that time, Murray Stan tended to use "Tao" as an explanation, but I used "self-nature" and gave him annotation: "self" is like a trunk shape, which is originally used to express oneself, oneself, and oneself; it also has the meaning of origin, nature, and originality; "nature" is born from the heart, and has the meaning of nature root, nature, and reason, just as Xunzi said: "The reason why birth is called nature." ("Xunzi·Justice Chapter") " Doctrine of the Mean " also says: "The destiny of heaven is called nature", and "self-sincerity is called nature" (" Rites·Doctral of the Mean "). Therefore, self-nature implies the most primitive psychological essence that is inherent and the psychological meaning in our lives and life. In the Jungian analytical psychology system, self-nature belongs to an archetype image of the full potential of human beings and the integrity of personality. As an integrated law within the human mind, self-nature is closely related to a person's psychological life and even his life's destiny, and has core meaning and role. Jung sometimes believed that self-nature was the source of psychological life, but sometimes he also regarded self-nature as a purpose. In each of us, our self-nature requires being recognized, integrated, and realized. If you use Zhuangzi , the self at the consciousness level is mostly artificial results; while the inner self-nature is closer to the component of "natural nature". Jung called himself a follower of Zhuangzi and a believer of Zhuangzi. His entire ideological system was deeply influenced by Chinese culture. and self-natured. If we describe it in the category of Chinese culture, we are pursuing the transcendent state of "harmony between man and nature". Therefore, letting self-nature emerge and becoming the center of a person's life and life is the process of self-nature, which is also the key and purpose of Jung's psychological analysis. So, how did such an idea, , the core idea of in Jung's psychology, form? In Jung's autobiography: "Memories, Dreams, Thinking", there is a chapter called "Facing the Unconscious", which tells the story of him and Freud who splits from . After he falls into a trough and "falls into" the "absolute abyss of unconsciousness"... Jung said: "I feel like I can't help it. It's no exaggeration to say that this situation can be called losing direction. I feel completely hanging in the air because I haven't found a foothold at this time." . Faced with such difficulties, Jung said that all psychological theories, even Freud's theories, cannot help him. And he himself must face the unconscious directly and find ways and ways to communicate with the unconscious. Facing the unconscious is also facing one's inner world, and the images that emerge from this inner world. Finding ways to communicate with the unconscious means seeking an understanding of these inner images and the meaning obtained in the understanding. Jung described in his autobiography that at this stage, his unconsciousness seemed particularly active. There is a conversation with the "White Dove" dream, a childhood self of "playing with building blocks", a Jewish prophet Elijah, a Salome who appears as a blind girl, and a black snake with a "heroic temperament"... Until one day, Jung waited for his Filemon to appear. "... In the dream, a blue sky appeared like the sea. What floated in the sky was not clouds, but flat brown soil blocks. The soil blocks seemed to be spreading, so among these soil blocks, the blue sea water could be seen. But the sea water was the blue sky. Suddenly, a winged man drove across the sky from the right. I could see that this was an old man with cow horns. He tied four keys into a string, and he held one of them tightly, as if he was about to open a lock.He has the wings of a kingfisher, and the color is the same as that of a kingfisher..." This is Jung's initial description of "Fire Dreams" in his "Memories, Dreams, Thinking". Jung said: "Because I don't understand the image in this dream, I drew it down so that it can be imprinted in my mind. When I was busy painting this painting for the days, I found a dead kingfisher in my garden by the lake! I was as surprised as if I was struck by lightning, because kingfisher is extremely rare in the area of Zurich , and I have never found a dead kingfisher before. The kingfisher has only died recently—at most two or three days—and no external injuries have been seen. " This is the "Fiermon" drawn by Jung Jung once said that the Fiermon in his image brought him many insights, the most important of which is the reality of the psyche; and the authenticity of the mind is also a basic function of self-nature. Obtaining this perception also has the importance of self-nature. Jung believes that from a psychological point of view, what Fiermon represents is a higher level of insight. Jung said that Fiermon "looks very real to me, like a living person." "And many of his important psychological thoughts are related to this vivid inner image. Jung said: "All my works, all my creative activities," originated from these initial images; "Everything I achieved in my later years is already contained in them. ” ("Memories, Dreams, Thinking", page 326) Fiermon was called "Jung's Taoist sage" by David Rosen. David Rosen is my friend and the chief Jungian professor of analytical psychology in the United States. My student Fan Guoping and I translated his book: "Jung's Way" into Chinese and published it in the "Document and Stone Series" by the Chinese Social Sciences Press. In order to write this "Jung's Way", David Rosen made a special trip to Zurich to interview Jung's students von Franz and Mel (C.A. Meier), the most representative Jungian scholar in the world at that time, asked the question: Do you think Jung is Taoism? von Franz's answer was: "Yes, Jung advocates Taoism and practices the lifestyle of Taoist philosophy. ” Mer replied: “Yes, Jung is a Taoist. Now, people do not realize that Jung's psychology of unity of opposition is essentially consistent with Taoist thought. People want to turn Jung into someone he wasn't like that. He is rooted in nature and its opposition and unity. However, Jung, as Taoism, was so pious and fascinated, so Jung knew very well. "("Preface" by David Rosen, "The Way of Jung", China Social Sciences Press 2003) In fact, Jung himself also made a very clear statement about this. In his letter to Mr. Zhang Zhongyuan, Jung said, "I am an extremely admirer of Zhuangzi's philosophy. When I received your letter, I was immersed in studying Zhuangzi's works again. "Jung said in his letter, "It is difficult to convince people to open their eyes to the underlying truth and gain their true psychological experience." Truth is the only one, eternal and unchanging. What I must say is that Taoism is the most perfect expression of this only truth I have ever encountered. "(Jung Letters, 1950, 626) Mr. Zhang Zhongyuan is an American Chinese philosopher. At that time, he had just completed a monograph on Zhuangzi's research and wrote to Jung to ask him to write a preface. Stan Marlan, a friend of mine, an American Jungian psychoanalyst, once studied Chinese culture from Mr. Zhang, and Mr. Zhang Zhongyuan also asked him to read the letter Jung to him. In Jung's autobiography, after describing the image and meaning of "Firemon", he then described his experience of "Mandala" painting. The key point is to make the unconscious content concrete, let them be expressed spontaneously and presented in an appropriate way. The painting of "Mandala" is exactly the way that suits Jung's style.One day in 1928, Jung drew such a "mandala" and named it "Golden Castle". After drawing , Jung repeatedly asked himself in front of his "golden castle": "Why is it so similar to Chinese painting?" Jung said: "I was deeply impressed by its form and color choice, but I felt it had something to do with China... It was a strange coincidence. Then I received the Chinese Taoist alchemy text " The Secret of Golden Flower " mailed by Wei Lixian and asked me to write a comment. I immediately hungrily put it in one breath. After reading this manuscript, because the thoughts about mandalas and this central tendency mentioned in the article gave me a confirmation that I never dreamed of. This was the first thing that broke my loneliness. I gradually realized a resonance, and I could finally establish a connection with something and someone." (Jung "Memories·Dream·Thinking" page 334) For a long time, Jung drew a lot of "mandalas", but he couldn't remember how much he drew, and he knew why he did this. However, Jung said, "It was only gradually that I discovered what the real mandala is: 'forming, transforming, and eternal creation of the eternal mind.' And this is the integrity of the self-nature, that is, the integrity of personality." (June "Memories, Dreams, Thinking" page 331) When Thomas Coates and Murray Stan came to China for an academic visit in 1994 on behalf of the International Society of Analytical Psychology (IAAP), Thomas Coates proposed that in terms of the formation of Jung's psychological thoughts, Wei Lixian's influence was far greater than that of Freud or anyone else. In fact, this is exactly what Jung himself said. Jung said: "In fact, I think Wei Lixian has inspired me infinitely, and I have been influenced by him far more than anyone else..." ("June's Complete Works" Volume 15). The inspiration given by Wei Lixian to Jung is the inspiration of Chinese culture on Jung; the influence of Wei Lixian on Jung is the influence of Chinese culture on Jung. Richard Wilhelm is a famous German sinologist who lived in China for more than 20 years. He translated " Yijing " and Confucian and Taoist classics into German. He devoted his life to the dissemination of Chinese culture and was called "the great German Chinese." In September 2002, at the Second International Forum on Psychological Analysis and China Culture, Murray Stan, then chairman of the IAAP, gave an invitation speech on the theme of "The Influence of Chinese Thought on Jung and His Psychological Theory". He used 13 correspondences between Wei Lixian and Jung as first-hand information to explain the actual content of this influence. He said: "It is precisely because of Wei Lixian's work that Jung discovered a treasure in Chinese thought, and this treasure has influenced his thoughts throughout his life... Their cooperation began with the common mission of building a bridge between the East and the West... and obtained a complex psychology system based on 'psychological authenticity' and 'transcendent function', and was compatible with Chinese Taoist thoughts and European scientific theories." (Editor of Shen Heyong, "Spirituality: Imagery and Sensation", Guangdong Education Press) At the commemoration of Wei Lixian's death, Jung said, "If anyone, like me, is extremely lucky to experience the spiritual communication with Wei Lixian and feel the sacred influence of the Book of Changes, then we can no longer ignore the fact that we have come into contact with the Archimedes point that is enough to essentially shake our Western psychological attitude." (June and Wei Lixian's "The Secret of the Golden Flower") And this Archimedes point is exactly the "self-nature". The self-nature theory triggered by this is the core of Jung's analytical psychology. Jung said that, from this, "it directed me to the concept of "Tao" in China. I have already talked about the interaction between my inner change and development and a Taoist text sent to me by Wei Lixian. In 1929, I collaborated with him on The Secret of Golden Flower. It was only when my thoughts and my research reached the key point, that is, when I came into contact with my own nature, that is, I found my way back to this world." is like Campbell (Joseph Campbell) summarized the heroic myth in his "Thousand Faces of Heroes", starting from "separation", hearing the "call of adventure", going through various tests, and then gaining "teaching mysteries", thus "returning" and achieving a career. This is Jung's myth. The return of Jung's analytical psychology, with Eastern wisdom and a unique understanding of human nature, has achieved the methods and techniques of analytical psychology. Based on the psychoanalysis pioneered by Freud, New developments. Campbell is a scholar deeply influenced by Jung's thoughts, and this influence also includes Jung's personality. It also contains Jung's figure in his heroic myth. This is also a vivid description and presentation of Jung's self-nature process. The self-nature and self-nature process is the core level of the entire Jung psychological analysis, which contains the deep connection between Jung and China and the far-reaching influence of Chinese culture.
Introduction: The reason why I am interested in Shen Heyong 's "The Core of Jung's Psychology: Self-Naturalization" is because it understands the spiritual core of June very clearly and explains the concept of "Self" (me, myself) proposed by Jung. The explanation of "self-nature" in the text can be sorted out into three types. I think these three explanations are different in realm:
is like Campbell (Joseph Campbell) summarized the heroic myth in his "Thousand Faces of Heroes", starting from "separation", hearing the "call of adventure", going through various tests, and then gaining "teaching mysteries", thus "returning" and achieving a career.
This is Jung's myth. The return of Jung's analytical psychology, with Eastern wisdom and a unique understanding of human nature, has achieved the methods and techniques of analytical psychology. Based on the psychoanalysis pioneered by Freud, New developments.
Campbell is a scholar deeply influenced by Jung's thoughts, and this influence also includes Jung's personality. It also contains Jung's figure in his heroic myth. This is also a vivid description and presentation of Jung's self-nature process.
The self-nature and self-nature process is the core level of the entire Jung psychological analysis, which contains the deep connection between Jung and China and the far-reaching influence of Chinese culture.
