Hansueli F. Etter

DOI: Vol.24(No.1) 1-17, 2009

The Swiss psychiatrist and founder of Analytical Psychology, Carl Gustav Jung, noted in his daily work as a doctor in the psychiatric hospital of Burgholzli in Zurich and later in his private practice that his patients and clients experienced life differently. He himself was only interested in human perceptions in so far as he could order them in a manner which helped him to understand them. In contrast to this, he believed many patients were interested in what they perceived in life only in so far as they could relate to them through their feelings. If they could do this, they could understand and value their experiences. His wife pointed out to him that she was, indeed, interested in her own perceptions though she didn`t place any special importance on them and didn`t really think about them very much. But she registered the facts like a camera. One of Jung`s clients-perhaps Toni Wolf-pointed out to him that she took her orientation from, above all, her inner, spiritual perceptions and often had trouble to deal with the outer world. Once Jung had collected sufficient material, he structured his observations and published them in his comprehensive paper "Psychological Types". In this paper, he differentiates between four different psychological functions：sensation, feeling, intuition and thinking. Many papers have since been published on this theme, but today I would like to mention only one of them, namely, the impressive essay Marie-Louise von Franz wrote on the inferior function which is the opposite function to one`s main function.

심리학적 기능,감각,사고,감정,직관,원형적 방식

김계희 Kye Hee Kim

DOI: Vol.24(No.1) 18-68, 2009

This thesis was originated centering around the cases of three women I happened to encounter and take charge of psychotherapy. The theme of this thesis is to investigate the general phenomena manifested in relation to father imago in the psychology of women and to investigate the process of transformation and healing of the sufferings of women posessed by ``father complex``. I could see various factors contributing to developing ``father complex`` in women, which are personal father-daughter relationship, ``father archetype`` immanent in every woman, and the spirit of the times. I also investigated about ``love`` and ``transference`` phenomena manifested in women possessed by ``father complex`` and also investigated fairytales to study the various phenomena having their origin in ``father archetype`` in the first chapter of this thesis. I also discussed the transformation of relationship between the woman and ``mother-principle`` & ``body`` manifested commonly in the healing process in women possessed by ``father complex`` in the last chapter.

부성 콤플렉스,부성 원형,자기실현(개성화 과정),여성성·어머니, Father complex,Father archetype,Women,Healing

김성민 Seong Minne Kim

DOI: Vol.24(No.1) 69-102, 2009

Analytical Psychologist of Swiss C.G. Jung said that a fairy tale was not at all a personal creative writing but a collective work of a community where it holds in common. So we can find the same motifs and the same patterns of behavior in the fairy tales which we come across in other places. He thought also that we can trace the efforts for the development of the psyche in the stories of fairy tales as they talk about the struggle for the overcoming of the sufferings of human condition in the symbolic way. In other words, the fairy tale is not only an interesting story for children but a report of the development of humankind in which we can find many archetypes. It is the same with mongolian fairy tale "Land of Sand Hill", as we can see many archetypes and many mythologemes in it: an old and sick king and his sons who depart for their own lives, the final triumph of the youngest, his previous vicissitudes, the encounter and the assistance of bride, the marriage and the return of the youngest, the beginning of new age with new couple. In the fairy tale read C.G. Jung the process of individuation which is the goal and the purpose of human psyche. We know that humankind have tried to develop his/her psyche by way of integrating his/her psychic elements, which C.G. Jung named the shadow, the persona, the anima/animus, and the self. We find this efforts in various forms in the lives of mystics and in the various works of fine arts, music, theatres as well. They turn up the struggles for the development of human psyche:the efforts for overcoming the instinctual drives and accomplishing a high level of spirituality which Jung called the process of individuation. We see this process in mongolian fairy tale the "Land of Sand Hill" also.

민담,개성화 과정,정신의 발달,정신치료,원형, Fairy tale,The process of individuation,The development of the psyche,Psychotherapy,The archetype

이문성 Moon Sung Rhee

DOI: Vol.24(No.1) 103-131, 2009

Erich Fromm wrote that the stimulation of the conference on Zen Buddhism and subsequent thinking led him to a considerable enlargement and revision of his ideas. Those referred not only to his understanding of Zen, but also to certain psychoanalytic concepts, such as the problems of what constitutes the unconscious, of the transformation of the unconscious into consciousness, and of the goal of psychoanalytic therapy. So impressed though he was with Zen Buddhism which was introduced from D. T. Suzuki, he tried to understand the enlightenment in Zen Buddhism from his existing psychoanalytical perspective with the result that he could not understand the enlightenment in Zen Buddhism correctly. If a psychoanalyst tries to understand Zen Buddhism only by his psychoanalytical knowledge or experience, he could not encounter with Zen Buddhism beyond the territory of the Psychoanalysis from the very beginning. Therefore, the psychoanalyst to understand Zen Buddhism, first he has to leave his values of Psychoanalysis and study how to understand the mind in Zen Buddhism. And I think that the psychoanalyst is needed to practice Zen actually to understand Zen Buddhism correctly. Only then mistakes in translating Zen Buddhism into psychoanalytical language will be minimized. E. Fromm followed the Freud`s aim that was the knowledge of reality and the domination of irrational and unconscious passions by reason. Their aim differs entirely with the basic Zen teachings such as Nonattachment to Language(不立文字), Pointing Directly to Mind(直指人心), See Your Nature, Become Buddha(見性成佛). These teachings express how the practice of Zen is not dependent on understanding, or on knowledge of books and that Zen practice points directly to our minds so that we attain our true nature. On the contrary of rationalistic attitude of E. Fromm, C. G. Jung was of opinion that in civilized man the rationalism of consciousness, otherwise so useful to him, proves to be most formidable obstacle to the frictionless transformation of psychic energy. And he insisted that reason is only a means to an end, a symbolical expression for a transitional stage in the path of development. E. Fromm also wrote that a strengthening of the ego is an aim of Freudian psychoanalysis. But such an aim violates one of the most basic teachings of Buddha, All dharmas are without ego-nature(諸法無我). From the standpoint of Analytical Psychology, ego-strengthening is also considered a necessary process in the path of Self-actualization. Therefore E. Fromm`s attitude can not be accepted entirely wrong. But I point that he insisted a strengthening of the ego as a final one not as a transitional process. And E. Fromm insists that consciousness is of a higher value than unconsciousness. But when we consider alaya-vijnana of Yogacara(瑜伽行派) to be located in the unconsciousness, it is a Buddhistic standpoint that the center of the mind is in the unconsciousness where Buddha Nature as alaya-vijnana is located. So his opinion violates the teachings of Buddhism. However, under the influence of Zen Buddhism, E. Fromm thinks that there is something like Buddha Nature in the unconsciousness of everyone, unlike Freud who sees the unconsciousness negative only. Therefore it seems obvious that he became closer to the Zen Buddhism than Freud. But, he continues to insist that the aim of psychoanalysis is that of making the unconscious conscious at the same time he admits the Whole man is in the unconsciousness. This shows that there is an inevitable limitation in his understanding of Zen Buddhism because he does not have an insight into Non-ego(無我). However, the E. Fromm`s aim that is the total experience of the whole man and the full recovery of unconsciousness by consciousness is not entirely incorrect and have some aspect acceptable at the standpoint of Analytical Psychology. But it is so only if the whole man is considered as a shadow of the personal unconsciousness, not as a Buddha Nature. In Analytical Psychology, making the personal unconsciousness conscious is called the integration of a shadow. The integration of a shadow is a very difficult task throughout one`s life. But this is only an ego-centered process. It is possible that some Zen practitioner mistakes this integration of a shadow for an attainment of enlightenment. However, this is only the first step of Self-actualization, the ultimate aim of Analytical Psychology. Self-actualization means becoming the whole of the psyche including the collective unconsciousness. It is the Self archetype that makes the individual become the whole of his psyche beyond ego. The Self archetype is a priori when everyone is born and could be compared with Buddha Nature which makes us enlightened with insight into Non-ego. C. G. Jung warned that human arrogance could bring us the enormous tragedy when we want to integrate the contents of the collective unconsciousness into consciousness like E. Fromm. The Self is a construct that serves to express an unknowable essence which we cannot grasp as such, since by definition it transcends our powers of comprehension. Thus, it is obvious that the ego can not be a subject of understanding the Self of the collective unconsciousness and making it conscious. Therefore, it is the fundamental difference from E. Fromm`s views that C. G. Jung recognized the subject of enlightenment in Zen Buddhism is not ego but Buddha Nature that could be compared with the Self of Analytical Psychology.

선불교,깨달음,불성,프롬,융, E. Fromm,C.G. Jung,Enlightenment,Buddha Nature,Zen Buddhism