Jungian Analytical Saikolojia ni nini?
Understanding the Basics of Jungian Psychology.
Mfumo wa Kisaikolojia na Carl Gustav Jung, Mwanasaikolojia wa Uswizi na mwanasaikolojia wa kina.
Jung mwenyewe alipendelea kutumia neno "Saikolojia ya Uchambuzi” kuelezea nadharia yake ya Psyche iliyoundwa na kazi ya akili, na masomo yake na uchunguzi wa kibinafsi wa akili fahamu na isiyo na fahamu.
Topografia ya Psyche
[Kwa hisani ya Dira ya lazima ya Jung, Kupitia Mienendo ya Aina za Kisaikolojia na James G Johnston]
Kupoteza fahamu ni chanzo kisichoweza kutumiwa cha mabadiliko ya kibinafsi, inaweza kukusaidia kuboresha ustahimilivu wako, kujielewa na wengine vizuri, kukuza uhusiano mzuri zaidi wa kibinafsi na wa kazi, kupata suluhisho za ubunifu kwa shida za muda mrefu na chanzo cha msukumo, maarifa. na hekima.
Mienendo isiyoonekana na isiyojulikana ya fahamu pia inaweza kuwa na matokeo yasiyotarajiwa na ya chini ya kujenga, hata kuharibu, kwako, watu walio karibu nawe na mahali pa kazi.
Kujijua mwenyewe bila fahamu kunaweza kusaidia kushughulikia masuala ya kihisia na kuboresha uhusiano wako na wengine.
Walioketi katika safu ya mbele ni [kutoka kulia kwenda kushoto] Carl Jung, G Stanley Hall na Sigmund Freud, na safu ya juu [kutoka kushoto kwenda kulia] AA Brill, Ernest Jones, Sándor Ferenczi katika Chuo Kikuu cha Clark, Worcester, Massachusetts mnamo 1909.
How Jungian Therapy Works
Saikolojia ya Uchambuzini mojawapo ya mifumo mikuu ya magonjwa ya akili ambayo iliibuka mwanzoni mwa karne ya ishirini, ambayo ni pamoja na Uchambuzi wa Kisaikolojia wa Pierre Janet, Uchambuzi wa Saikolojia wa Sigmund Freud na Saikolojia ya Mtu Binafsi ya Alfred Adler.
Jung alikubali kanuni za kisaikolojia za mifumo hii katika ukuzaji wa saikolojia yake ya uchanganuzi na ambayo ina nadharia tofauti kuhusu utu au Aina ya kisaikolojia. Kila mfumo wa magonjwa ya akili ulipata uaminifu kwa sababu ya mbinu ya kisayansi katika maendeleo yao. Inafaa pia kuzingatia kwamba kila mfumo uliundwa kwa kiasi kikubwa na utu au aina ya kisaikolojia ya waanzilishi wao.
Utu wa Jung ulichukua jukumu kubwa katika mageuzi ya mawazo yake kuhusu aina za kisaikolojia. Aliibuka kutoka kwa kipindi kirefu cha mfadhaiko kati ya miaka ya 1913 hadi 1919 ili kuchapisha kitabu chake cha mwisho, Aina za Kisaikolojia, mnamo 1921. Ni kitabu kikubwa chenye kurasa 700 chenye nadharia yake ya aina za kisaikolojia; ya mitazamoyaUtangulizinaUchimbajinakazi: Hisia,Intuition,Kufikiri, Hisia.
Uchambuzi wa Jungian ulibadilisha mbinu ya kutibu magonjwa ya akili. Pia ni matumizi muhimu na ya vitendo kusoma akili, tabia ya mwanadamu na jamii kwa ujumla. Ingawa awali ilibuniwa kama aina ya tiba ya mtu binafsi, inaweza pia kutumika kama lenzi ya uchanganuzi ili kuelewa vyema tabia ya watu binafsi mahali pa kazi.
Kusudi la uchanganuzi ni kumsaidia mtu kufikia muunganisho kati ya akili yake fahamu na fahamu ili utimilifu au mabadiliko mapya yaweze kuunganishwa kati ya mifumo inayopingana na diametrically ya fahamu na kukosa fahamu ndani ya psyche. Hii ina faida kubwa kwa mtu binafsi; ufahamu unaokua na ufahamu wa wao ni nani, jinsi wanavyoweza kujiendeleza zaidi kama mtu binafsi, jinsi ya kuelewa wengine vyema, kuboresha uhusiano na watu wengine na kujibadilisha wao wenyewe na kazi zao. Mashirika yanaweza kufaidika pia; uelewa mkubwa wa watu na utamaduni katika mashirika na kufikia mafanikio ya biashara kupitia watu.
Psyche
Totality of the Conscious and Unconscious
Realms
The psyche in Jung’s model is the sum of, or totality, of all psychic processes and contents, conscious and unconscious, illustrated in the image of the psyche shown above. One way to understand the psyche is to describe it using metaphor; imagine the psyche as an interactive theatre with a conscious and unconscious stage in which many actors play a role. The conscious and unconscious stages are separated by a stage curtain.
Persona
Conscious Realm
At the apron of the conscious stage, we meet the first actor, the persona, turned towards the audience who represent social interaction in the world. Jung borrowed the term persona from Greek which means ‘theatre mask’, like an actor’s mask, it is the personal façade that we put on to create a desired impression to others. Jung described the persona as a complicated system of relations between an individual's consciousness and society, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual. It is a social attitude that an individual adopts, for example, because he or she belongs to a certain group, profession, occupation, social class, political party, tribe, clan or nation etc.
Ego
Conscious Realm
The actor behind the mask is the ego, the lead actor on the conscious stage. The ego exerts its influence as the lead identity of consciousness, influencing the behaviour of the individual, however, it does not constitute the unique person. The ego expresses the individual's consciousness using the attitudes [introversion and extraversion] and functions; sensation, intuition, thinking, feeling.
Outer Objects
Conscious Realm
The conscious audience, the world at large or outer objects interact with the ego, like a theatre audience, sometimes applauding, sometimes booing, taunting, conversing, ignoring or supporting the persona and ego; the workplace is a representation of the outer objects.
Personal Unconscious
Unconscious Realm
Behind the ego is a vague psychic scrim, the stage curtain and the threshold of the unconscious realm, the personal unconscious. In a theatre, a scrim is a lightweight transparent curtain that conceals actors or objects behind it when they are not illuminated but reveals them if light is cast upon them. The personal unconscious contains an individual’s memories of the past, personal experiences which are forgotten and are therefore concealed from the conscious stage unless they are illuminated.
These are memories from our childhood or adult life, which with some effort, we can bring back into our conscious mind. However, some memories appear spontaneously and with no effort by the ego, these memories disrupt the ego which is often powerless to suppress them. These memories which cause disruption to the ego are known as complexes, they are autonomous, arriving uninvited and incognito in the conscious mind, growing in number and intensity as the ego engages with the outer world.
Complexes consist of emotionally charged clusters of often long-forgotten content and may trigger compulsive urges or reactions, taking over or possessing the ego, forcing themselves onto the conscious stage. An individual possessed by an autonomous complex can appear to have irrational fears, disproportionate reactions, intense attractions or aversions to certain people. These behaviours often create interpersonal conflict in the workplace.
Inner Objects
Unconscious Realm
Behind the personal unconscious, we now enter the deeper layers of the unconscious. Jung uses the term unconscious both to describe mental contents which are inaccessible to the ego and to delineate a psychic space with its own character, laws and functions. The unconscious is a mirror image of consciousness but it has a much quieter and ethereal quality. The conscious stage includes perceptions of, and interactions with, the world at large or outer objects. The counterpart in the unconscious, the inner objects, includes perceptions of, and interactions with, images from the archetypes of the collective unconscious.
Shadow
Unconscious Realm
There is another actor in the unconscious, hidden within its depths, the shadow. The shadow contains all the attributes the ego has not adopted. Whatever attributes the ego has adopted, the shadow adopts the opposite attributes. If the ego is emboldened with pride, the shadow is timid and incompetent. If the ego is productive, the shadow is reflective. If the ego is loving, the shadow is hostile. If the ego is oriented to the outer world, the shadow will be oriented to the inner life.
The shadow is autonomous and can wreak havoc if ignored or repressed, interrupting the ego’s role on the conscious stage. The ego typically projects the shadow onto others in the world at large, often such shadow projections have been the cause of discrimination, violent personal hatred, mass persecutions, and even genocide. The most severe aspects of the shadow are manifested in racial, social and national prejudice. The shadow contains the personal characteristics that the individual wishes to hide from others and from him or herself.
However, if the shadow is acknowledged progressive personal growth develops towards the emergence of the whole person.
Soul
Unconscious Realm
The persona also has its counterpart in the unconscious, the soul, a term that Jung refers to as an inner personality. The soul plays a compensatory role to the persona on the conscious stage, which means that as the persona presents a sort of personality at the threshold of the outer world, the soul presents a personality of the threshold of the inner world.
Like the shadow the soul can also be projected onto the conscious audience. This is inevitable as long as the soul remains unconscious to the individual. While the shadow projects to the outer world in a negative way, the soul often projects a more positive, favourable aura onto others, projecting an idealised image onto some lucky beneficiary or individual, often creating a harmonising effect between individuals in the workplace.
Kupoteza fahamu kwa pamoja
Tunapozama ndani kabisa ya kukosa fahamu, sasa tunakutana na vitu vya pamoja visivyo na fahamu au vya ndani. Kupoteza fahamu kwa pamoja kunajumuisha uzoefu wa mageuzi wa wanadamu. Inafanya kazi kwa kujitegemea kwa ego kwa sababu ya asili yake katika muundo wa urithi wa ubongo. Jung alielezea vitu vya ndani kama archetypes, njia kuu za kuwa ambazo ni za ulimwengu kwa tamaduni zote ulimwenguni. Kupoteza fahamu ni kitovu cha shughuli za kisaikolojia na inazingatiwa lengo na silika.
Archetypes huimarisha maisha ya mtu binafsi kutoka kwa tabaka zilizojengwa za uzoefu wa mababu. Kuanzia na 'moto wa kati' (H) chini, tabaka husogea juu kutoka kwa mababu za wanyama (G) hadi mababu wa nyani (F), hadi vikundi vikubwa [km Ulaya, Afrika, Mashariki ya Kati] (E), hadi mataifa. (D), koo (c), familia (B), na hatimaye kwa watu binafsi walioonyeshwa kama vitu vya duara kwenye vilima vidogo vya ukoo wa familia.[kwa hisani ya Jung's Indispensable Compass, Johnston JG]. Yaliyomo kwenye fahamu ya pamoja haijawahi kuwa katika fahamu na haiwezi kujulikana kweli. Hata hivyo, asiye na fahamu ana lugha inayojumuisha sitiari, taswira, ishara na fantasia. Njia bora ya kuelewa fahamu ni kuzingatia kwa maneno ya kitamathali, kama taswira, ishara au hata njozi.
Kupoteza fahamu ni chanzo cha ubunifu usioweza kutumiwa kwa mtu binafsi. Themtu binafsi iko katikati ya psyche, sehemu ya katikati ambayo inaunganisha wote fahamu na wasio na fahamu. Mtu huyo hapaswi kuchanganyikiwa na ego katika ulimwengu wa fahamu. Mtu binafsi ndiye somo hasa la ukuzaji wa utu katikati kati ya hadhira inayofahamu na isiyo na fahamu yenye ufikiaji wa zote mbili, katikati iliyosawazishwa na ufikiaji wa mitazamo yote ya utendaji ya ziada, utangulizi, mhemko, angavu, kufikiria na hisia. Lengo la mabadiliko ya utu ni kuwa mzima yaani kufikia katikati au kituo hiki kupitia mchakato unaoitwa ubinafsishaji.
Ubinafsishaji
“Maana na madhumuni ya mchakato wa ubinafsishaji ni utambuzi, katika nyanja zote, wa utu uliofichwa hapo awali katika chembe-chembe ya kiinitete; utengenezaji na ufunuo wa asili, ukamilifu unaowezekana"
(Collected Works [CW], CG Jung, Juzuu ya 8, para.186)
Mtazamo wa Jung unazingatia mienendo kati ya michakato ya fahamu na isiyo na fahamu katika psyche. Michakato yote miwili inaonekana kama vipengele vinavyosaidiana na vinavyopingana kipenyo. Mienendo hii inaweza kuwa na athari ya mabadiliko kwenye utu unaojulikana kamaubinafsishaji, huu ni mchakato wa kuunganisha vipengele vilivyotofautiana vya mtu kuwa kiumbe jumuishi na kutofautisha sifa za mtu binafsi na sifa za wengine. Hii ina maana kwamba mtu hukuza usawa wa kuunganisha kwa wakati mmoja na ubinafsi uliotofautishwa wa kipekee(Dira ya lazima ya Jung, Kuendesha Mienendo ya Aina za Kisaikolojia, Johnston JG, 2016, p.6).
Ubinafsishaji ndio lengo kuu la saikolojia ya fahamu ya Jung. Ni mchakato wa mabadiliko ya kibinafsi kuelekea uwezo wa kipekee wa mtu kupitia uchunguzi wa michakato na mifumo ya fahamu na isiyo na fahamu.
Kusudi langu ni kuwasaidia watu binafsi kupitia vifungu vya ubinafsishaji kupitia kujitathmini kwa mtu binafsi, maoni na majadiliano ya kina.