From the author: Student work 2003 Although analytical psychology is largely the psychology of the second half of life, it still recognizes the importance of childhood for a person’s future life. K. G. Jung wrote about this in some articles, later combined into the collection “Conflicts of the Child’s Soul.” Jung develops the idea that sexual interest as a motive plays a very significant role in the development of children's thinking. He emphasizes the importance of thinking and the importance of learning understanding to resolve mental conflicts. Sexual interest does not strive for an immediate sexual goal, but for the development of thinking. Gifted children, whose mental aspirations begin to grow very early, are in danger of finding themselves in a situation of premature activation of sexuality due to the educational suppression of their so-called inappropriate curiosity. By teaching understanding, a path of possible development is opened for the libido. Lack of understanding acts as a brake, which represses and again pushes the libido into a state of rudiments of sexuality, which then develops abnormally. Because of this, childhood neurosis arises. Incorrect explanatory theories, the emergence and strengthening of which were encouraged by parents, later become important determinants of symptoms in neurosis or delusions in psychosis. Everything that has existed in the soul for many years is always there in one way or another, even if hidden behind complexes caused by other reasons. Children's fantasy tends to outgrow its own “realism” and give a “symbolic” interpretation instead of a natural scientific and realistic one. Jung concludes that we must see children as they are, and not as they want to be seen. When upbringing, one must follow the line of development of nature, and not dead instructions.1. Relationships between parents. The development of a child’s psyche directly depends on the psychological atmosphere of the relationship between parents. Jung views marriage as a psychological relationship as a complex formation that has its own characteristics. Psychologically we assume the presence of consciousness. In a child, consciousness emerges from the depths of the unconscious mental life, first in the form of separate islands, which gradually unite into a connected consciousness. The further process of spiritual development means the expansion of consciousness. From the moment of the emergence of coherent consciousness, the possibility of a psychological relationship appears. And although sexually mature young people already have I-consciousness, a large area of ​​​​their soul is still unconscious. This means that the young person has only incomplete knowledge of others and himself; therefore, his awareness of his own and others’ motives is insufficient. The larger the dimensions of the unconscious, the less when entering into marriage we are talking about free choice, which subjectively manifests itself as the dictates of fate. Unconscious motivations can arise under the influence of parents. First of all, the determining factor is the nature of the connection with parents, which, whether facilitating or hindering, influences the choice of a partner. Conscious love for father and mother contributes to the choice of a partner who is similar to father or mother. An unconscious connection makes such a choice difficult and leads to modifications. As a rule, the entire life that parents did not manage to live is inherited by children, who are forced to compensate for what was not fulfilled in the life of their parents. With the onset of the second half of life, significant changes occur in the human psyche. There is a mismatch between consciousness and will, causing a feeling of dissatisfaction, the causes of which, as a rule, are projected onto the partner. Usually one of the spouses finds himself in marriage faster than the other. A typical difficulty is the differences in the pace of adaptation and the volume of spiritual development of the individual. In this regard, a problem arises, which Jung called the problem of the absorbed and the absorbing. The absorbed isentirely within the marriage. He is undividedly turned to another. The disadvantage of this state is dependence on a not entirely reliable person, the advantage is one’s own integrity. The absorber experiences a special need to find unity with himself in his love for another. Trying to find in the other all those subtleties and complexities that should be a complement to his own facets, he destroys the simplicity of the other. A more complex person contains a simpler person. The more the absorbed is fixed, the more repressed the absorber feels. When he reaches the middle of his life, he realizes that he is looking for the complement - the “absorption” and wholeness that he has always lacked. If the absorber believes in the inner right of his desire for unity, then first of all he will cope with fragmentation. The desire to find oneself rebels against the gap, and the person realizes the possibility of internal unification, which he previously sought outside. He discovers integrity in himself. Every man, according to analytical psychology, carries within himself the image of a woman - the archetype of the experiences of many generations of ancestors associated with the female being. Jung called this archetype Anima. The image of a man in a woman is the Animus. The spiritual contents of these images are obvious parts of the primitive mythological mentality, consisting of archetypes of the collective unconscious. As soon as one of the spouses carries out such a projection, the collective spiritual relationship takes the place of the collective biological relationship, causing a rupture in the absorbing one. It is through conflict that he discovers himself. Few people find themselves in a state of deep disagreement with themselves. Where external necessity is great, the conflict cannot reach dramatic tension due to lack of energy. but in proportion to social stability, psychological instability increases, at first unconscious, causing neuroses; then conscious, causing disagreements, quarrels, divorces and other “marriage mistakes”. At a higher level, new psychological possibilities of development are learned, which affect the religious sphere, where critical judgment ends. 2.1 The child as a continuation of the parents. The mental world of the child is so closely connected and intertwined with the psychological attitude of the parents that it is not surprising if, for the most part, the nervous pathology of childhood goes back to disturbances in the mental atmosphere of the parents. The mental state of the child is identical to the unconscious of the parents. Unconsciousness causes non-differentiation. There is no clearly separate I here yet, but there are events that may relate to me, or may also relate to someone else. The weaker the child’s consciousness, the less it matters who exactly is infected with the emotional reaction, and the less opportunities there are to protect against affectation. In the family, everything affects the child to the same extent and in the same way as the entire family group. The strongest influences on children come from the unconscious background of the parents. In case of trouble, parents themselves serve as the first and main source of their children’s neuroses. The life that was not lived by the parents has the greatest impact on the child. We are talking about a part of life where parents dodged difficulties and, if possible, used some semblance of a holy lie to do this. The significance of the parents’ problems for the mental life of the child is not always a purely moral issue. More often, we are talking rather about some fateful ethos that lies beyond conscious human competence. Proletarian inclinations in the descendants of noble families, criminal tendencies in the children of respectable people, chronic laziness in the descendants of energetic and energetic parents - these are not only moments of conscious choice of an unlived life, but also compensation given by fate, a function of a natural ethos that humiliates the exalted and elevates the humiliated. It is possible. to suggest that it is not the parents, but their genealogies, that are the true progenitors of children and explain more of their individuality than the immediate parents. Genuine soulfulThe child’s individuality forms a combination of collective factors present in the psyche of the parents only potentially. Not only the body of the child, but also his soul comes from a series of ancestors, since this series is individually limited from the collective soul of humanity. As soon as articulate speech appears, there is already a consciousness that intensively suppresses the collective content of the previous time with its contents and memories. Here, the dreams of three to four-year-old children are of significant importance, among whom there are dreams so rich in mythology and content that one might think that these are the dreams of adults. These dreams are the last remnants of the disappearing collective soul, which in its dreams repeats the eternal fundamental contents of the soul of humanity. From this phase of development originate many children's fears and vague non-childish premonitions, which, revealing themselves again in the later stages of development, form the basis of belief in reincarnation. The collective soul, still so close to the child, uses not only the background conditions of the mental life of the parents, but to a greater extent the abysses of good and evil hidden in the human soul. The unconscious soul of a child has boundless volume and age. The infinity of the child’s preconscious soul is preserved or disappears along with it. Therefore, the islands of a child’s soul in an adult contain the best that is in him. It is they who give human figures meaning and dignity, “for behind everyone who once became someone’s father, there stands invisibly the eternal image of the Father, just as behind the transitory appearance of someone’s mother there stands invisibly the magical figure of the Mother in general. These archetypes of the collective soul ... are also the forces that dominate the preconscious soul of the child and, through their projection, often give the real human parents its almost incredible attractive force,” writes Jung. Parents are the vital forces (or represent them) that accompany the child on the winding path as favorable or threatening factors, the influence of which even an adult can only relatively evade. Father and mother - whether we realize it or not - are replaced by something corresponding to them if we manage to get rid of them. Permission from parents can generally only occur when we are able to ascend to the next level. The great idea of ​​the Middle Ages was estrangement from the family through joining the Church. In modern times, the spiritual organization of society was replaced by belonging to the whole world, since lifelong stay in the bosom of the family has unfavorable mental consequences and therefore - already at the primitive stage - is blocked by initiation. If a person is too strongly attached to his parents, then he simply transfers the attachment to the family he has acquired. Jung's psychology takes into account both the natural and the cultural person. Therefore, she takes both a biological and a spiritual point of view on it.2.2 The emergence of the individual psyche.One of the most important achievements of analytical psychology is the elucidation of the biological structure of the soul. Today we recognize that consciousness consists of those complexes of ideas that are directly associated with the Self. These are those mental contents that have a certain intensity. And all mental contents that do not reach the required intensity or have lost it are under the threshold, under the level of consciousness and belong to the sphere of the unconscious. The unconscious lives and is in constant interaction with consciousness. The unconscious is, in a certain sense, the soil from which consciousness grows, for consciousness does not appear in the world all at once, but develops from its sprouts. This development of consciousness occurs in a child. In the first years of his life, at first it is impossible to record manifestations of consciousness, although already at a very early age mental processes clearly manifest themselves. But these processes are devoid of a center, are not correlated with any Self, and therefore lack that continuity without which consciousness is impossible. Therefore, the child also does not have memory in our sense of the word. OnlyWhen the child begins to talk about himself “I,” an observable, but at first often disrupted, continuity of consciousness appears. However, it is also repeatedly replaced by periods of unconsciousness. In the first years of a child’s life, one can clearly see how his consciousness is formed from the gradual combination of fragments. In general, this process cannot be considered complete throughout life, but in post-puberty it slows down more and more, and consciousness less and less often incorporates elements of the unconscious sphere. The most significant and extensive development of consciousness occurs in the period from birth to the end of mental maturation (in men up to about 25 years old, in women up to 19–20 years old). This development establishes strong connections between the ego and mental processes that were hitherto unconscious. Thus, consciousness emerges from the unconscious. This process is supported by the upbringing and education of children. School is a means of expediently supporting the process of consciousness formation. Culture is the highest possible degree of consciousness. If children were left entirely to their own devices, they would remain largely unconscious. They would begin to live at a lower level of culture than our current one, and would differ little from primitive tribes. According to the basic biogenetic law, the evolution of the species is repeated in the embryonic development of the individual. The same law is valid for the spiritual development of man. Accordingly, the child develops to consciousness from the original, unconscious and animal state - first to the primitive and only then, gradually, to civilized consciousness. The condition of a child in the first 2–3 years of life is completely fused with environmental conditions. The psyche of early childhood is only part of the maternal psyche, and later, due to the common psychological atmosphere in the family, also the paternal psyche. Therefore, nervous and mental disorders of children up to middle school age are based solely on mental disorders of their parents. The content of dreams in young children also often relates more to the parents than to the child. When I-consciousness begins to develop (3 – 5 years), a change occurs. From this moment we can talk about the existence of an individual psyche. But the individual psyche, as a rule, achieves relative independence only after the end of puberty. The individual consciousness of the child is only gradually liberated from the primitive identity with the psyche of the parents. In this, a significant role belongs to the school as the first environment that the child encounters outside his family. The task of the teacher, now replacing the parent, is not just to schematically put educational material into the minds of children, but also to influence them with his personality. This is important, since a strong attachment to parents will subsequently interfere with the child’s correct adaptation to the world. Many parents forever treat their children only as children, thereby detrimentally influencing them, depriving them of any opportunity to show individual responsibility. This method of education produces either people who are not independent, or people who are able to defend their independence only in roundabout ways. School, as the first fragment of the big world that a child encounters, should help him to some extent detach himself from his parental environment. The child projects his image of his father onto the teacher and is inclined to liken the teacher’s personality to this image. Therefore, in order to establish a good personal relationship between a child and a teacher, it is necessary that the teacher as an individual meet the child halfway or at least give him the opportunity to find personal contact with himself. The task of the school is to detach the young person from the unconscious identity with his family and make him a self-conscious person. Without this self-awareness, he will never know what he really wants, but will remain dependent and will only imitate, feeling unrecognized and depressed. These are general remarks about the child’s psyche from an analytical perspective.psychology. The unconscious is the creative ancestor of consciousness, which develops from the unconscious in childhood, just as it arose in distant primitive times, when man became human. There are two different ways in which consciousness arises: 1) This is a moment of high emotional tension, comparable to the scene of Wagner’s “Parsifal,” when Parsifal, at the moment of greatest temptation, suddenly actualizes the meaning of Amfortas’ wound. 2) A contemplative state, when ideas move like dream images. Suddenly, between two ideas that seem unrelated and distant, an association emerges, through which latent tension is released. Such a moment has a revelatory effect. It always seems that this is a discharge of some energetic tension of an external or internal nature that gives rise to consciousness. Many, but not all, of the earliest childhood memories contain traces of such a sudden insight into consciousness. The same is true of the legends of hoary antiquity: some are remnants of real facts, others are pure mythology. The latter are often highly symbolic and have significance for the subsequent psychological life of the individual. Most of life's earliest impressions are soon forgotten and form the infantile layer of the personal unconscious. Our individual consciousness is a superstructure over the collective unconscious, the existence of which the former is usually unaware of. The latter sometimes influences our dreams, “and whenever this happens, rare and amazing dreams arise, full of wondrous beauty, or demonic horror, or mysterious truth - then these are the so-called great dreams, as some savages call them.” Such dreams are of enormous importance for the mental balance of an individual. They are the kind of spiritual experiences that always resist any attempt at rationalization. The earliest recalled childhood dreams often contain striking mythologies. Prototypes are observed both in poetry and in art in general; religious experience and dogmatics are also rich in archetypal images. As a practical problem, the collective unconscious of children is not taken into account, since for them adaptation to the environment plays the main role. But the ties that bind them to the original unconsciousness must be dissolved, since their continued existence would become an obstacle to the development of consciousness, which children need most. It must not be overlooked that our psychology changes not only in accordance with the temporary dominance of certain instinctive impulses or certain complexes, but also in accordance with individual age. 2.3 Mental disorders of children. The psychology of dreams and human behavior has interested everyone, especially people with pedagogical aspirations . It is highly desirable that a teacher who wants to understand the spiritual makeup of a student should listen to the results of analytical psychology. However, a normal child can be understood without difficulty, which cannot be said about an abnormal one. A comprehensively educated educator is expected to be knowledgeable not only about physical childhood illnesses, but also about mental disorders. There are five main groups of mental disorders in children: 1. An intellectually defective child. The most common case is imbecility, characterized by low intelligence and a general inability to understand. The most prominent type is the phlegmatic, slow, dull and stupid child. Less often - easily excitable and irritable. A child with lagging intellectual development should be distinguished from these congenital and incurable forms. Often, a skillful diagnosis by a psychiatrist is required here to determine whether we are talking about idiocy or not. Retardation in intellectual development often occurs in first-born children or children whose parents are estranged from each other due to mental troubles. It may also be due to somatic diseases of the mother. If such children are not destroyed by the ambition of their parents, then usuallywithin a few years they reach a relatively normal intellectual level.2. Morally defective children. The disorder is caused by either congenital or organic damage to parts of the brain, it is incurable. From such children it is necessary to distinguish a child with arrested moral development - the pathogenic autoerotic type. These children represent a concentrated expression of egocentrism, spiritual coldness, unreliability, premature sexual activity, etc. Such cases often occur in illegitimate or adopted children who were not raised in a spiritual atmosphere. These children suffer from a lack of mentally “nursing” attention from their parents, especially their mother. Children who are unable to adjust to their adoptive parents develop an extremely egocentric and ruthless, selfish attitude with the unconscious goal of giving themselves what their parents did not give them.3. Epileptic child. Peculiar and sometimes imperceptible changes in consciousness during minor epileptic seizures transform into the characteristic mental makeup of an epileptic with his irritability, ferocity, “sticky sentimentality, painful love of justice, his selfishness and a narrowed circle of interests.” Such cases are sometimes only functional and not organic, so something can be done through psychotherapy. Often epileptic cases show that something is operating behind the scenes in the child's psyche.4. Neurotic children. This usually includes everything that falls between abnormally playful behavior and clearly expressed hysterical attacks and states. The disorder may be somatic (fever, low temperature, pain) or intellectual and moral (depression, lying, stealing).5. Various forms of psychosis. Children experience at least the first stages of this mental pathology, which later leads to schizophrenia in all forms. Such children exhibit strange behavior. They are stupid, often unreliable, hypersensitive, withdrawn, fall into extreme emotions for insignificant reasons. A teacher who wants to apply the principles of analytical psychology must pay attention to the child’s psychopathology and all the dangers of such states. Subjecting children to testing poses a particular risk. Children have a peculiar psychology. For many years, the child’s psyche has been part of the spiritual atmosphere of the parents. This explains why many childhood neuroses are essentially more symptoms of the spiritual state of the parents than the child’s actual illness. The dependence of the child’s psyche on the psyche of the parents is normal, and its violation is harmful to the natural growth of the child’s psyche. Jung considers the Oedipus complex not a causal factor, but a symptom. Just as the primitive psyche expresses many things with the help of sexual metaphors, so the “sexual” approach denotes a regressive tendency in the child. At the same time, too strong attachment to parents is unnatural and pathological, just as too strong fear of the unknown is pathological. Even in cases where children show sexual symptoms, Jung recommends carefully studying the psyche of the parents. Infection of children with neurotic conditions occurs indirectly - they instinctively take a position regarding the mental state of their parents and either defend themselves against it in silent protest or imitate it. In both cases, they are forced to live as if it were not them, but their parents. It's not that parents have to be perfect in order to not cause any harm to their children. The child is protected by the efforts of the parents not to evade the spiritual difficulties of life through deceptive maneuvers and artificial unconsciousness. Parents must accept these difficulties as honestly as possible and highlight the dark corners as carefully as possible. It is necessary for parents to recognize their delusions as such. It is not life that must be restrained, but our unconsciousness: first of all, the unconsciousness of the educator, that is, our own, since everyone is the educator of good and evil in his neighbor. 2.4 Gifted children. “Great talents arethe most beautiful fruits on the tree of humanity. They hang on the thinnest branches that break off easily.” K. G. Jung Jung points out that a gifted child sets a difficult task for school. It is not enough to recognize him as a good student. It may even have unfavorable characteristics: scatteredness, negligence, inattention, willfulness. Gifted children do not always mature early; giftedness often remains latent for a long time. Only accurate research and observation of a child’s individuality, both at school and at home, helps to detect giftedness. This alone makes it possible to establish what is a primary inclination and what is a secondary reaction. In gifted children, inattention and sleepiness mature as an additional defense against external influences, the purpose of which is to indulge in internal fantasy processes without interference. Merely stating the presence of vivid fantasies and peculiar interests does not at all prove special talent. But by the quality of fantasies, giftedness can be recognized. To do this, you need to be able to recognize smart and stupid fantasies. In this case, the guiding moment is originality, consistency, intensity of fantasy, and the inherent possibility of consistent implementation in it. It is also important to what extent fantasies invade the outer layer of life, for example, in the form of systematic addictions or other interests. Another important indicator is the degree and quality of interest in general. In a gifted person, his mental inclination revolves in a wide range of opposites. Talent very rarely characterizes all areas of the soul more or less equally. In the sphere of giftedness, under some circumstances, abnormal precocity prevails, and under others, spiritual functions lie below the normal threshold of the same age. It may also happen that giftedness concerns an area not addressed by school. These are some practical abilities. Difficulties for a gifted child also exist in the sphere of feelings. The moral laxity of adults can become a difficult problem for a morally gifted child. Every teacher must constantly ask himself the question: is he implementing in his own life what he teaches? In psychotherapy they realized that what ultimately heals is not knowledge and technology, but personality. Education involves self-education. Raising gifted children places significant demands on the psychological, intellectual, moral and artistic sensitivity of the educator. Many talents have a distinctive property: they know how to take care of themselves. The more genius a gifted child is, the more his creative ability behaves like a personality that far exceeds the child’s age in the given circumstances (“genius”). For the most part, the development of giftedness turns out to be disproportionate to the degree of maturity of the personality as a whole, and one often gets the impression that the creative personality has grown at the expense of the humane one. There are many gifted people whose benefits are in contrast to their human shortcomings. Giftedness becomes a value only if the rest of the personality keeps pace with it so that the talent can be put to good use. Creative potential can also act destructively. The close relationship between giftedness and pathological degeneration complicates the upbringing of such children. Giftedness is not only compensated by some inferiority in another area, but sometimes goes hand in hand even with pathological defects. Jung believes that it is better for talent to accustom itself in advance to the fact that great abilities lead to exceptionalism with all its dangers, in particular to increased self-awareness. Therefore, to raise a gifted child, it is better to teach him in a normal class with other children, and not to emphasize his exceptionalism by transferring to a special class. Great talent is a factor that determines fate and announces itself very early. Genius will insist on its own in spite of everything, since it is something unconditional. An unrecognized genius is a dubious phenomenon. Talent, on the contrary, can behinder, cripple, and promote, develop. Genius arises immediately and by God's grace in all its strength, consciously or unconsciously. Talent is a statistical pattern and does not always have corresponding dynamics. For the gifted, a balanced education is of the greatest importance as a psycho-hygienic measure. The child lives in a pre-rational, pre-scientific world. In this world are our roots, from which every child grows. Maturity removes him from these roots, and immaturity attaches him to them. Knowledge of the beginnings builds bridges between the lost world of the forefathers and the future, still incomprehensible world of the descendants. Jung notes that purely technical education lacks a culture, the internal law of which is the continuity of history. “The gifted is the one who carries the torch, and he is chosen to such a high service by nature itself,” he writes. 2.5 The importance of the unconscious for education. In general, Jung distinguishes three types of education: 1. Education through example. Since unconscious education through example is based on one of the primordial properties of the psyche, this method is effective where others fail (for example, with the mentally ill). In essence, all education is based on the fundamental fact of mental identity.2. Conscious collective education. This is education according to standards, rules, methods (these principles are of a collective nature)3. Individual education. All students who successfully resist collective education need an individual approach. In most cases this applies to so-called neurotic children. As a rule, the reason for this is that the child has purchased an installation at home that turns out to be unsuitable for adaptation to the team. Most of the influences of the environment on a child are unconscious. But we are capable of correcting something only in our consciousness. What is unconscious remains unchanged. In order to achieve changes in a child, we must raise these unconscious contents to the level of consciousness so that they can be influenced. The most effective and most difficult method of bringing unconscious contents into consciousness is the analysis and explanation of dreams. If not for Freud, science would never have returned to dreams as a source of information. The method of dream analysis is done in the same way as hieroglyph decipherers. First, all available materials from the dreamer’s life are collected, then those comments that come from some theoretical concept are excluded. Jung says that one should avoid interpreting dreams on the basis of any theoretical assumptions. As we collect material about the person, individual parts of the dream gradually become clearer, and we begin to recognize something like text in a series of images. Most dreams are compensatory in nature. To maintain peace of mind, they strengthen the other side accordingly. However, this is not the only purpose of the dream image. It is often a correction of beliefs. Unconscious progressiveness and conscious regressiveness constitute a pair of opposites that balance each other. The influence of the teacher is the arrow of the scale. Thus, dreams provide effective assistance to pedagogical efforts; at the same time they make possible a deep penetration into the inner life of fantasies, taking into account which conscious behavior becomes more understandable and thereby accessible to influence. Dreams provide a rare opportunity to approach the individual life of the soul. But it is very difficult to get to the bottom of this meaning. This requires not only great experience and tact, but also knowledge. Interpreting dreams on the basis of a general theory is not only ineffective, but also harmful. Freud's hypothesis about the content in dreams of the veiled fulfillment of sexual and other morally unacceptable desires is a subjective bias. Jung is convinced that given the individuality of dreams, it is generally impossible to find a suitable theory. But no one says that ultimately everything could become the subject of science. Scientificthinking is only one of the spiritual abilities of man, which is given to us to comprehend the world. It would probably be better to understand dreams as works of art rather than as the material of a natural science experiment. The most important thing is that we manage to realize unconscious compensation and overcome the one-sidedness and incompleteness of consciousness. As long as other methods of education are effective and useful, we do not need the cooperation of the unconscious. Such an analysis should be used in cases where no other method is suitable, and only by a professional. The general results of these psychiatric studies and methods for the educator are not only of purely theoretical interest. They sometimes turn out to be extremely useful, as they enable him to understand some difficult situations that would be impossible without proper training.3. Self-knowledge as a necessary condition for education. Speaking about raising children according to the principles of analytical psychology, Jung emphasizes that the educator does not have the right to be only a passive transmitter of culture, he must also, through self-education, actively develop culture further. The following research methods of analytical psychology should be applied not to the child, but to the teacher himself. Self-education requires a reliable foundation - self-knowledge. Jung finds an objective statement of the mental state in a dream. With that small share of consciousness that remains in our state of sleep, we can only perceive what is happening, but we cannot arbitrarily direct the course of mental processes, therefore the possibility of self-deception is negligible. Jung considers dreams to be an absolutely objective mental process, from the nature of which one can draw objectively significant conclusions about the character actual mental state. The internal connection of dream elements can be seen in the preliminary stage of dream analysis, where the so-called context of a given dream image is comprehended: the dream text is divided into separate images, then all associations to the dream elements are collected. The context of the dream reveals to us all the diverse relationships of dreams with the individual contents of waking consciousness and shows us how directly the dream is connected with all the inclinations of a particular person. Then you can proceed to the interpretation of the available material. Sometimes this is easy to do, but there are cases where difficult work is required in interpreting dream images, and in the analysis we are forced to resort to the help of scientific experience. Generally speaking about psychology, Jung notes: “There is no knowledge of the psyche, but only knowledge of the psyche.” Analytical psychology differs from experimental psychology in that it does not attempt to isolate individual functions and subordinate experimental conditions to research purposes. It is concerned with a natural and holistic mental phenomenon, that is, with a maximally complex formation, even if it can be decomposed into simpler complexes through critical research. The purpose and inner meaning of this psychology lie in the field of healing and education. The search for truth must begin anew in each individual case, since each case is individual. It is impossible to grasp the meaning of the individual psyche when interpreting it on the basis of preconceived opinions. In psychology, there are four methods for studying the unknown contents of the patient: 1) Associative method. The simplest. Its principle is to find the most important complexes that are revealed by disturbances during an associative experiment. 2) Symptom analysis. It has only historical value. The discoverer himself, S. Freud, abandoned it. 3) Anamnestic analysis. It is of great importance both in therapy and as a research method. It consists of a careful analysis or reconstruction of the historical development of neurosis. In practice, this is a method of curing neurotic children. The dream analysis method, which goes too far into the unconscious, should not be used with children. In most cases it is necessary.