Karl Gustav Jung Covek I Njegovi Simboli Pdf 14
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Carl Gustav Jung, svicarski psiholog i psihijatar, poznatilijecnik, visegodisnji Freudov suradnik, osnivac ciriskepsihoanaliticke skole i tzv. analiticke psihologije, nije sasvimnepoznat i sirem Citalackom krugu hrvatskosrpskog jezicnogpodrucja. On, dod use, nije ugledan i pozeljan poput Freuda injegove se ideje nisu jos prevele na marksizam kao Freudove, nematoliko zagovoritelja, ali ni izopacitelja, pa je utoliko lakserazlikovati njegovu misao od tude. Njegova su djela brojna itematski raznovrsna. Ta raznovrsnost problema kojima se bavio,metodicka dosljednost u istrazivanju tih problema, uzornaanaliticnost kojom ih je rastvarao u teznji da im sagleda samkorijen, zatim kriticnost i sistematicnost - sve te, kao i drugeodlike njegova misljenja, dosle su do punog svog izrazaja, mozdacak najpotpunije, u knjizi covJek i njegovi simboli. Ova jeokolnost utoliko znacajnija sto ova knjiga nije plod samo Jungovarada, nego i rada njegovih najblizih suradnika, pa stoga onaizvjescuje o naporima i tekovinama cijeloga misaonog kruga, a nesamo jednog covjeka. Kao takva, ova se knjiga doimlje kao odgovornakriticka diskusija istomisljenika, kojima je cilj da stouvjerljivije osvijetle razne strane iste problematike. Ona jeveliki doprinos Jungove skole objasnjenju uloge simbola u covjekovuzivotu, a prikazuje Jungovu nauku na naCin dostupan i citaocu kojinije strucno-psiholoski obrazovan. Knjiga prica o covjeku injegovim simbolima. To je pricanje satkano u obliku teorije ovaznosti simbolizma u religiji i modernoj umjetnosti, u snovima isvakodnevnim zivotnim okolnostima. Ono je slojevito i ima dvaosnovna plana: aktualni i historijski. Jung i suradnici zastanupred nekim simbolom i, uvjereni da on sadrzava i neka druga,nevidljiva znacenja, skidaju s njega sloj po sloj dokle god mu neidentificiraju podrijetlo u nekom davnom kolektivnom iskustvu.Sluzeci se takvom metodologijom, oni zapravo vrlo slikovitopokazuju kako se kalio ovaj nas svijet, kako je covjek postajao tosto znamo da je bio, iii je jos uvijek: predrasudan, naivan,okrutan, ceremonijalan, tajanstven, vjeroloman, religiozan i sl. Uknjizi su narocito zastupljeni religijski simboli,jer se uzima dasu covjekova vjerovanja odjeci prvih njegovih iskustava o sebi isvijetu. Bilo da su nastala na osnovi neposrednog culnog opazanjaokolin, bilo da su plod svjesne, organizirane indoktrinacije,vjerovanja su oduvijek bila pokusaj objasnjenja pojava i zbivanja.I sam Bog, kao univerzalni simbol, samo je dovrsena projekcijacovjekova nastojanja da se spoznajnoteoretski suprotstavi vlastitomnepoznavanju prirodne i drustvene zbilje, i da taj svoj nesavrsenisvijet
sagleda u jedinstvu mnostva protuslovnih mijena. Naravno, Jungnije marksist, a nisu to ni njegovi suradnici. Njihova redukcijareligijskog simbolizma zaustavlja se na tzv. arhetipskoj razinikoja je zajednicka cijelom covjecanstvu, ali se svako javljanjenekog simbola moze objasniti pomocu iskljucivo individualnog'kljuca'. S tog stajalista Jung i njegovi suradnici akceptirajustanovitu religioznost, ali ta religioznost nije dogmatske naravi,ne odrza va se vjerom u dogme, i kao takva, nije danas vise bitnani za crkvu ni za drustvo, jer je danas vaznije od religijesvjedo"cenje za religiju, a Jung i suradnici zapravo svjedoceprotiv nje, rastvaraju je i prokazuju. Jungove usporedbenaivnomaterijalistickog shvacanja i tradicionalne religioznosti,pri cemu upozorava na vece smisaono bogatstvo tradicionalnereligijske simbolike, zapravo je otkrivanje nanaivnomaterijalistickoj slici svijeta onih slabih mjesta koja suoduvijek omoguCivala kritiku materijalizma zdesna. On, naime,desakralizira religijske simbole, oduzima im obiljezja otkrivenja idokazuje njihova svjetovno porijeklo u sklopu kolektivnoga ljudskogiskustva. Pa ipak, uopcavanje Cinjenica na toj razini nije uvijekurodilo jednako sretnim tumacenjem. U takvim trenucima Jung jeiznevjerio vlastito nacelo: da svakoj pojavi treba primarnopristupiti s njezine individualne strane. Pokazalo se da osimbolickoj ulozi politickih cinjenica ipak nema paradigmatickihkolektivnih iskustava na razini Citavoga covjecanstva, da sekonkretna politicka zbilja ne podudara s pojmom takvog iskustva ida tu zbilju nije moguce bez ostatka vrednovati sa stajalistaarhetipskog bitka. Junga je u takvim trenucima zavelo vlastitoosjecanje prevlasti kolektivnog iskustva nad izoliranimcinjenicama. Taka on nije uspio uvidjeti da te cinjenice, zapravo,nisu izolirane, da su one dio jedne obuhvatnije strateske cjeline,jednog proces?- koji nije detern1iniran arhetipski, negoaktualno-politickim odnosima. U tome se ukorjenjuje njegovostereotipno, jednostrano, povrsno videnje politicke slike svijeta,na koju se mjestimice poziva, da bi i tom vrstom ilustrativne gradepotkrijepio svoju teoriju simbolizma. Takvo videnje, dakle, nemaneko metodicko znacenje, ono cak nije ni ocjena stanja, nego jeiskljuCivo u sluzbi oprimjerivanja osnovne misli vodilje.
Nakon duga rasprav!janja suglasili smo se da opcenitim predmetomknjige bude covjek i njegovi simboli, a Jung je sam izabraosuradnike- dr Marieu Louiseu von Franz iz Zuricha, svoju mozdanajodaniju strucnu pouzdanicu i prijateljicu: dra Josepha L.Hendersona iz San Francisca, jednog od najuglednijih inajpouzdanijih americkih jungovaca: gdu Anielu Jaffe iz Zuricha,iskusnu analiticarku, koja je uz to bila i povjerljiva Jungovaosobna tajnica i autorica njegova zivotopisa; i dr J olande Jacobi,najiskusniju autoricu, poslije samog Junga, u njegovu ciriskomkrugu. To je cetvoro !judi Jung izabrao dijelom zbog njihovesposobnosti i potankog poznavanja tema koje su im dodijeljene, adijelom stoga sto je za sve vjerovao da ce raditi nesebicno, premanjegovim uputama, kao clanovi grupe. Sam Jung bio je obvezanplanirati sastav knjige, nadzirati rad suradnika i napisati glavnopoglavlje - Pristup nesvjesnom.
Posljednju godinu svog zivota posvetio je gotovo potpuno ovojknjizi, i kad je umro u lipnju 1961, svoj dio je vee bio zavrsio(zapravo, /avrsio ga je samo desetak dana prije svoje posljednjebolesti), a poglavlja svojih kolega odobrio je u nacrtu. Nakonnjegove smrti dr von Franz je preuzela svu odgovornost zadovrsavanje knjige u skladu s Jungovim izricitim uputama. Prematome, temu knjige Covjek i njegoFi simboli, i njezin nacrt, odredioje, i to potanko, Jung. Poglavlje s njegovim imenom (izuzme li sedobrano povrsinski urednicki zahvat s ciljem da se unaprijedishvatljivost za prosjecna
Bilo bi neprilicno da pokusam tumaciti Jungovo djelo citaocimaod kojih ce ga mnogi sigurno moci bolje shvatiti nego ja. Ja sam,prisjetite se, trebao poslu:Ziti jedino kao filtar shvatljivosti, anikako kao tumac. Pa ipak, usudujem se ustvrditi dvije opcenitostikoje mi izgledaju vazne kao nestrucnjaku i koje ce mozda pomoCidrugim nestrucnjacima. Prva se tice snova. Za jungovce san nijeneka vrst uobicajenoga kriptograma koji se moze gonetati s pomocurjecnika simbolickih znacenja. To je povezano, vazno i osobnoizrazavanje pojedinceve ncsvijesti. On je jednako stvaran kao isvaka druga pojava koja se pripisuje pojedincu. Osobna sanjacevancsvijest opci samo s njim i bira za svoju svrhu simbole kojinesto
lja, u knjizi poput ove, ocigledna; no potrebne su ipak i dvijerijeCi upozorenja. Prvo, kao sto istice dr von Franz, ne postojitipicno jungovska analiza. Ne moze postojati, jer je svaki sanosobna i osebujna poruka, i ne postoje dva sna koji upotrebljavajuna isti nacin simbole nesvjesnog. Tako je svaka jungovska analizajedinstvena - i pogresno je misliti da je ova, sto je izvadena izklinicke kartoteke lijecnice Jacobi (iii bilo koja druga),reprezentativna iii tipicna. Sve sto se moze reCi o Henryjevuslucaju i njegovim ponekad stravicnim snovima jest da su oni praviprimjer za nacin na koji se jungovska metoda moze primijeniti napojedini slucaj. Drugo, potpuna povijest, cak i razmjernojednostavna slucaja, zahtijevala bi citavu knjigu. Neizbjezno je daprikaz Henryjeve analize ponesto gubi sazimanjem. U pucivanje npr.na Yi Ching donekle je nejasno i daje nadnaravni (ja bih rekaoneugodni) prizvuk okultnosti time sto je prikazano izvan svojesmisaone povezanosti. Pa ipak, mi smo zakljucili - a uvjeren sam dace se i citatelj suglasiti - kako, uz upozorenja sto su pra vodobnodana, jasnoca Henryjeve analize, a da ne govorimo o njezinuljudskom znacenju, znatno obogacuje ovu knjigu.
Mozda sam sad vet dovoljno rekao da se moze vidjeti kako sampostupno dosao do neslaganja sa slobodnim asocijacijama kakve jeFreud prvi upotreblja vao: htio sam se sto vise ddati samog sna, aiskljuCiti sve nevazne misli i asocijacije sto ih on moze izazvati.Naravski, one bi nas mogle dovesti do bolesnikovih kompleksa, alisam ja imao na pameti dalekosezniju svrhu nego sto je otkrivanjekompleksa koji uzrokuju neuroticne poremecaje. Postoje mnogi druginacini na koje ih mozemo otkriti: na primjer, psiholog mozepribaviti sve potrebne nagovjestaje primjenom testova sasocijativnim rijecima {pitajuCi bolesnika sto asocira na danislijed rijeCi i proucavajuCi njegove odgovore). Ali, da bi sespoznao i shvatio psihick.i zivot-proces citave osobnosti nekejedinke, vazno je pojmiti kako njegovi snovi i njihove simbolickeslike moraju igrati znatno vazniju ulogu.
Primitivnim covjekom mnogo su vise upravJjali njegovi nagoninego njegovim racionalnim modernim potomcima, koji su se naucilisvladavati. U tom smo procesu civiliziranja sve vise odvajali svojusvijest od dubljih nagonskih slojeva ljudske psihe, a na kraju caki od tjelesne osnovice psihickih pojava. Srecom, nismo izgubili teosnovne nagonske slojeve; oni ostaju dio nesvjesnog, premda se moguizraziti samo u obliku slika sna. Te nagonske pojave - uzgrednoreceno, ne moze ih se svagda prepoznati kao takve, jer susimbolicna znacaja - igraju bitnu ulogu u onome sto sam nazvaokompenzacijskom ulogom snova.
Rad u suradnji s Aniela Jaffé , u ovom je broju Jung vidio dio svoje autobiografije, istražujući autorovo djetinjstvo i osobni život. Ne ograničava se na izradu biografije tih aspekata, već prikuplja i njegov rad kao istraživač ljudskog uma, njegovih teorija i hipoteza o nesvjesnom, ulozi simbolizma i filogenetske povijesti, terapeutskog odnosa i psihoterapije. 2b1af7f3a8
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