The heart is a concept suitable for the Psychanalyse jungienne, named better analytical Psychologie, which indicates the interior life to be it. The terms of psychic system, psyché or heart are equivalent within the framework of psychology jungienne

The concept of heart in the work of Jung

Foreword

• " 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 emsemble of the psychic system. All is bound, all is in mouvement." in the psychoanalysis jungienne, Essentialis Collection, ED. Bernet-Danilot, April 2002

• Aujourd'hui the word Psyché is employed by the contemporary psychologists to avoid the words heart and Esprit which has a religious Connotation . But, in particular under the influence of the authors of language English E, the " term; Spirit " gain in popularity in the scientific writings or of Vulgarisation, including indicating the not-conscious mental processes.

The general framework, where this concept is registered:

This concept is in relation to other in two specific spheres. The heart of the Man (with the generic direction, general information and invariants of the human heart) and the heart (personal psychic system):

The discovery of the heart: The heart of the Man

The whole of its work, gives us access to the human heart. It thus has writing the heart of the women and their Animus, the heart of the men and their Anima, the share of Ombre of the human heart. But it was also interested in the life of the heart and its possible Individuation by the interior dialog and the training via the Rêve (analytical psychology). It is also based on other concept like that Archétype, or of Synchronicité.

The works of JUNG and those of these continuators made it possible to update, of many aspects of the interior life. All its work aunt to elucidate the mysteries of the way of individuation, which is not other than the way of an authentic personal development, far from the masks and more close to the heart. This personal development there, is not inevitably what we would have to dream to be nor inevitably to yield has what the company would have liked that we are. It has that which psychology jungienne invites, with a true dialog.

" But it is still a thing which I would like to say to you: what is called exploration of unconscious reveals in fact and in truth the antique and timeless initiatory way. (...). It is not my simple " credo" , but the most important experiment and most decisive of all my life: this door, a very banal side door, opens on a narrow path, initially pain-killer and easy to embrace glance, - narrow and hardly marked because well little only followed it - but which leads to the secrecy of the metamorphosis and the revival. " - Carl Gustav Jung, extract of a letter published in " Correspondence, volume I, 1906-1940 " , Albin Michel, Paris 1993.

The discovery of our heart: the heart (personal psychic system):

But in addition to the texts which learn to us what would be the human heart; this psychology there, invites us to discover ours. This step is much more courageous than the simple reading of text on the human heart, is not made the analysis because one runs up sometimes against the share of shade (concept) which is in us even. One can then enter a more sincere personal development. But “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 the roots of the conscience, Paris, Buchet Chastel, 1971, p.281.)

In this type of personal development, there is no control, of control in the development. There is as well as possible an interior dialog, which is certainly not without " influences" on our development. This position is due to the fact that we cannot limit us only to one servile and illusory obedience of our intellectual plan, under penalty of us to draw aside from us even by developing a forgery self-service and to enter pathology. In thought the jungienne this personal development is named 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.” (Carl Gustav Jung in Dialectical of Ego and Unconscious the ).

Thus us " arrachons" unconscious images, false envelopes, false belief of our reason on us even etc this awakening (sometimes painful) becoming also driving individuation. That which knows knows more in a way also naive only that which does not know. Thus from this point of view the process of individuation inserts the individual in a virtuous circle of him even. The more he knows himself, the more he will know himself, the more he will occur and act in accordance with what he is.

Intoduction with the literature on this concept:

Five principal works treat concept of the heart in analytical psychology of which: " Problems of the heart moderne" , " The Heart and the vie" , " The man and his symboles" and " Dialectical of ego and unconscious the " and " Energies of the âme".

" Problems of the heart moderne" C. Jung

The work " Problems of the heart moderne" C. Jung in chapter I, what exposes is the " structure of the âme" and in which framework, " it faut" (according to him) to hear this concept.

Thus this concept of heart does not have a direction that compared to the other concepts of the theory within the framework of analytical psychology. The term of Oneself and heart take a conceptual value for Jung only from the work the Metamorphoses of 1912.

" The Heart and the vie" C. Jung

In an article of Wikipédia, the free encyclopedia, one summarizes work " The Heart and the vie" JUNG, teach us that:

" Jung establishes a bond between the body and the heart. " There probably does not exist a disease of the body in which no psychic factor plays, just as in many psychogenic disorders intervene of the elements corporels".

The definition of the heart takes its sources in philosophy, theology, psychology. The heart represents the invisible part of the man. The heart or psyché is at the origin of all the human facts: civilization like war. " All is initially psychic and invisible".

It is important to differentiate heart and conscience. The conscience is to be brought closer to the Logos (of the verb), of the capacity to say reality, while the human heart is “creative imagination”. Psyché creates each day reality. The conscience observes and says reality.

The heart is moving, changing. She is opposed to rigidity doctrines, worked out by the conscience: " The life eternally changing of the heart represents like a stronger reality, but as less comfortable as the rigid safety of a doctrine".

The myths nourish the human heart. The fiction finds a resonance in the bases of the human gasoline. The fabulous accounts, trying to give a direction at the origin, are initially “psychic demonstrations representing the gasoline of the heart”. One observes with the rise of sciences, the despiritualisation of nature, prerogative of physical sciences and natural with their objective knowledge. The world seems circumscribed in scientific theories which give a direction to reality, with the visible one. The danger is, to draw aside the invisible one, the unconscious, unknown share of any human being, to forget the heart.

Psychology opens other doors, another perception of the heart, after the myths. It resembles Janus with the two faces. It looks at ahead and behind. It is interested in last and the present to build a better future. "

The totality of the work the Heart and the life

A differentialism of complementarity

Jung often refers to the heart in its works of which " Dialectical of ego and unconscious the ". When Jung speaks about the heart it more particularly interress with the life of the heart of the man or the mature woman, that it differentiates by a specific character trait: The heart of the women and their animus, the heart of the men and their animated.

For Carl Gustav Jung, the Anima is the female share of the man and the Animus is the male share of the woman.

• “animated It is female; she is only one formation of psyché male and she is a figure which compensates for the conscious masculine. At the woman, contrary, the shim element revêt a male character, and this is why I called it the animus. If, already, to describe what it is necessary to understand by animated does not constitute an easy task precisely, it is certain that the difficulties increase when it is a question of describing the psychology of the animus.”

• “the fact that a man naively allots to his Me the reactions of sound animated, without same being effleuré by the idea that it is impossible for whoever validly to be identified with an autonomous complex, this fact which is a misunderstanding is still found in female psychology in a measurement, if to make may be, larger. ”

• “to describe in short what makes the difference between the man and the woman from this point of view, therefore what characterizes the animus opposite animated, let us say: whereas animated it is the source of moods and whims, the animus, is to him the source of opinions; and just as the sudden changes of mood of the man proceed of obscure backgrounds, the sour and masterly opinions of the woman rest as much on unconscious prejudices and a priori. ”

in C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 179 and 181.

Les texts of analytical psychology allows a " discovered âme" i.e. a general approach, but also invites us to a " discovered our âme".

References