What Is Transference-Focused Psychotherapy?

Why do patients fall in love with counselors? What to do if you fall in love with a counselor? Both the author himself and Freud, his teacher, have had such experiences. Psychologists believe that this is not true love but empathy. In Empathy Psychology, Jung uses the pictures from the sixteenth-century alchemy document Philosophers and the Rose Garden to illustrate this famous psychological phenomenon. Empathy occurs not only between the psychoanalyst and the patient, but also in interpersonal relationships, especially in romantic relationships. This process is similar to the alchemy process, including the unconscious encounter between two people, the occurrence of projection, the recovery of projection, fusion, and the birth of a new life.

Why do people fall in love with a counselor? What to do if you fall in love with a counselor? Both the author himself and Freud, his teacher, have had such experiences. Psychologists believe that this is not true love but empathy. In Empathy Psychology, Jung uses the pictures from the sixteenth-century alchemy document Philosophers and the Rose Garden to illustrate this famous psychological phenomenon. Empathy occurs not only between the psychoanalyst and the patient, but also in interpersonal relationships, especially in romantic relationships. This process is similar to the alchemy process, including the unconscious encounter between two people, the occurrence of projection, the recovery of projection, fusion, and the birth of a new life.

Preface to the series Introduction 1, Mercury Fountain 2, King and Queen 3, Naked Truth 4, Bathing 5, Fusion 6, Death 7, Ascension of the Soul 8, Purification 9, Return of the Soul 10, Postscript of the New Life Postscript Bibliography ^{[1 ]}

Preface to Empathy Psychology

As anyone with practical experience in psychotherapy knows, Freud's "empathy" process is always an issue to be reckoned with. It is no exaggeration to say that almost all cases that require long-term treatment revolve around the phenomenon of empathy, and the success or failure of treatment seems to depend fundamentally on empathy. Therefore, psychology cannot avoid empathy, and psychotherapists should not deceive themselves into thinking that the so-called "empathy resolution" will occur naturally. The defense mechanism of "sublimation" is closely related to empathy, and we had similar optimism about its treatment. In discussing these phenomena, people often behave as if these can be solved by reason, knowledge, and willingness, or they can be treated by doctors' superb skills. If the situation is complicated, and if you are not prepared to pull away the cocoons and reduce complexity, this emotional pull-in comfort is enough; but this method may cover up the real difficulties of the problem and hinder or delay deeper exploration. Although I initially agreed with Freud's point of view, it is not too much to attach importance to empathy, but as my experience grew, I realized that the importance of empathy is relative. Empathy is like a medicine stone, which is a good recipe for this person and a poison for others. In one case, the emergence of empathy represents an improvement, while in another case it is an obstacle that aggravates the condition; it is also possible that its appearance does not mean anything in other cases. But in general, the lack of empathy is as important as the emergence of empathy. This book deals with the "classic" form of empathy and its phenomena. As a form of relationship, it often means "vis-à-vis". Whether face-to-face is negative or not, or even exists, it usually doesn't do much, such as when an inferiority complex comes with some compensatory self-esteem need. The reader may be surprised that I would use the seemingly irrelevant thing of the symbolic system of alchemy to explain empathy. But anyone who has read my Psychology and Alchemy knows the close connection between alchemy and empathy, which must be considered in the practice of unconscious psychology. After reading it, the reader will not be surprised that such an important and frequently occurring phenomenon in practice also has a place in the symbolic image system of alchemy. These images are unlikely to be conscious manifestations of the empathy relationship. On the contrary, they unconsciously coincide with the empathy, so we may use them as Ariadne's thread to guide our discussion. The clinical symptoms of empathy are not covered in this book. This book is not intended to guide novices who are new to empathy, but is written specifically for connoisseurs who already have a wealth of practical experience. It is intended to provide some guidance for this newly discovered and unexplored area so that readers can understand Some of them. Given the difficulty of understanding this book, I want to emphasize that my research conclusions are only temporary. I try to integrate my observations and ideas and present them to the reader, hoping to attract the reader's attention to important points that I have not been able to ignore for a long time. Readers who have not read my previous works may find my expressions difficult to understand, so I have provided relevant works in the footnotes, hoping to help readers. Readers with incomplete background knowledge may be shocked by the large amount of historical data involved in my research when they come into contact with this book. This is because it is only when we stand in another age to observe the present world that we can correctly understand and judge contemporary psychological problems. We can only look at these problems in the past when there were similar problems, although the form and environment of the problems will be different. Therefore, our comparative analysis necessarily requires the same careful consideration of all aspects of the historical situation at that time. If the research involves familiar content, the presentation will be much simpler, and a few comments and tips will suffice. But contrary to expectations, the psychology of alchemy explored in this book is almost a virgin land. Readers will have a hard time understanding my book, Psychology and Alchemy. For readers with sufficient professional and case experience, familiar with empathy-related issues, I need not worry about it. Although the current research can be self-contained, it also introduces more complex opposites in alchemy, as well as the phenomenon and integration of these issues, which I will discuss in my next book, Mysterium Coniunctionis. I would like to take this opportunity to thank everyone who made corrections during my writing process, and especially thank Dr Marie-Louise von Franz for his generous help. CG Jung 1945 Fall

Introduction to Empathy Psychology

The word "coniunctio", which is most frequently used in alchemy, originally referred to "chemical synthesis", considering that matter or "body" is also closely linked by the so-called "affinity" Yes, it is not surprising that the idea of a "mysterious marriage" has an important place in alchemy. In the past, people used various words to express certain types of relationships, especially sexual relationships, such as weddings, marriages, friendships, attraction, flattery, and so on. Therefore, the object to be combined is considered as the pharmacist to the patient, the husband or the male to the wife or the female. More vividly, it can be described as male dog to female dog, horse (stallion) to donkey, rooster to hen, and pterosaur to wingless dragon. The more anthropomorphic and animalistic these words are, the more obvious the role of creative fantasy and subconsciousness is; and the more clearly we can see from them, ancient natural philosophers were exploring the dark and unknown nature of matter. How did you get tempted away from rigorous chemical research and fell into the "material myth" mantra? But given that prejudice can never be completely removed, even the most objective and impartial researcher can easily fall victim to unconscious assumptions when entering a dark field that has never been illuminated. This is not necessarily unfortunate, because the subsequent thoughts on the unknown are an old (though not so appropriate) analogy. Kekulé's view of "dance partner" is undoubtedly a "fusion" perspective, which led him to explore a carbon compound, also known as a benzene ring. And the alchemists have been fully absorbed in this concept of "matching" for 17 centuries. It is this concept that often lures researchers away from chemistry and returns to ancient myths about royal marriage. However, in the view of Kaikoul, this research has achieved the purpose of chemistry, which has greatly helped us understand organic compounds and helped us achieve unprecedented progress in synthetic chemistry. Looking back at history, it can be said that the alchemist's sense of smell is quite sensitive. They explore the arcanum in this secret. This is the gift of God and the supreme secret (domum Dei et secretum altissimi). This is the pinnacle of their work. The subsequent affirmation of another core idea of alchemy, the change of chemical elements, was also a highlight of the long-awaited victory of alchemy thinking. Considering that these two key ideas are crucial in practice and theory, we may come to the conclusion that these two ideas belong to intuitive foresight, and the later development has confirmed its magic. We have discovered that alchemy not only evolved into chemical science by gradually breaking mythological assumptions, but also a mysterious philosophy. It can also be said that, in fact, it has always been a mysterious philosophy. On the one hand, the idea of "fusion" helps to explain chemical synthesis; on the other hand, it has become a symbol of the mysterious alliance, as it is a basic mythological theme, which represents the prototype of "unity of unity". This prototype does not appear to be something other than itself, and is not supernatural, although its concrete image does come from the outside world. More precisely, this archetype has nothing to do with its external form, and sometimes even contradicts it. It presents the life and essence of non-individual psychology. This psychology is inherent to every individual and cannot be modified or controlled by the individual. Whether it exists in an individual, or in a group, and then in everyone, is the same. It is a prerequisite for every individual's psychology, just as the ocean is the carrier of a single wave. The importance of the "fusion" concept of alchemy in practice has been proved by subsequent developments. From a psychological perspective, this concept has the same value, that is, whether it is exploring the unknown psychological field, Still studying the mystery of matter, alchemy plays the same role. Indeed, it would be impossible for alchemy to operate efficiently in the physical world if it were so powerful and could attract the attention of researchers. Fusion is a transcendental concept and always occupies an important place in the development of human spirit. If we trace the origin of this idea in alchemy, we will find two sources, one is Christianity and the other is paganism. The origins of Christianity are undoubtedly doctrines related to Christ and the church, fiance and fiance. Christ plays the role of Sol (the sun) and the church plays the role of Luna (the moon). Pagan origins are, on the one hand, sacred marriages (hieros gamos) and, on the other, the combination of mystics and oracles. These psychological experiences also leave a lot of imprints in traditional culture, which can explain a large number of completely incomprehensible things in the strange world and secret language of alchemy. As mentioned earlier, the concept of "fusion" has always appeared at important nodes in the history of human thinking. The frontier of modern medical psychology is dedicated to thoroughly studying the psychological background (also commonly known as the subconscious) by observing the psychological processes of neurosis and psychosis. The primary reason for this type of research is the need for psychotherapy. It is an indisputable fact that changes in the body or consciousness cannot fully explain the mental illness disorder, so it is necessary to introduce another explanatory factor, the unconscious process hypothesis. Practical analysis shows that the subconscious will always be projected into the first characters and situations. Once the individual recognizes the subjective source / subjectivity of the projections, these projections can eventually be reintegrated into the individual. Some people resist this integration, and even if the projected content is separated from the projected object, they still project it on the doctor. In the subconscious, relationships with close relatives of the opposite sex are important, such as the relationship between sons and mothers, daughters and fathers, and brothers and sisters. This complex cannot always be fully integrated, as psychologists / counselors are almost always projected as fathers, brothers, and even mothers, although the latter of course only occur in rare cases. Experience shows that this projection persists and is as close as ever (Freud believes this is the cause of the disease), linking individuals with various initial interpersonal relationships in infancy and tending to reproduce the main experiences of childhood in The doctor. In other words, neurological disorders with parents are now transferred to doctors. Freud first recognized and described this phenomenon and coined the term "transference neurosis". This connection is so close that it can almost be said to be "combination". When two chemicals are combined, both change. This is exactly what happens in the empathy process. Freud recognizes precisely that this connection has an unparalleled role in psychotherapy because it "mixes" the individual's mental health with the patient's disorder. When using Freud's therapy, doctors try to prevent empathy as much as possible. This is well understood from a human point of view, but in some cases it can significantly reduce the efficacy. However, it is clear that doctors will inevitably be affected to a certain degree, and neurological health may even be damaged (Freud has already discovered the phenomenon of "cross empathy". Those familiar with his treatment will find that he will try to avoid it Let the identity of the doctor be affected by cross-empathy. So doctors tend to sit behind the patient, pretending that empathy is the result of treatment, but in fact it is a completely natural phenomenon that will happen to him and it will also happen to him. Teachers, priests, and general medical practitioners, and most importantly, their husbands. Freud also uses the term "transference neurosis" as a collective term for hysteria, hysteria phobia, and obsessive-compulsive disorder) . Freud almost took over and took the patient's pain. So he bears the risk-and essentially he has to take it. When we met in private in 1907, I began to realize clearly that Freud attached great importance to empathy. We talked for hours, paused, and he suddenly asked me, "What do you think of empathy?" I replied sincerely, it's like the basic letter in the analysis. At this time, he said, "You have grasped the core." The importance of empathy often leads people to think that it is indispensable in treatment, and even requires patients to have empathy. But empathy, like trust, cannot be demanded. It is only valuable when it is spontaneous. Forced trust can only distort the mind. Those who believe that empathy must be forgotten are that empathy is only one of the elements of therapy. The word "empathy" and "projection" are rooted in the same root, and the phenomenon of projection cannot occur on demand. Personally, I usually like situations where the degree of empathy is low or not easily detectable during treatment. In this way, the individual's demand for personal relationships will be much less, and other effective therapeutic factors will play a role, such as the patient's friendliness, doctor's authority, suggestion, doctor's order, understanding, sympathy, encouragement, etc. Among them, the patient's own awareness also plays an important role. Of course, more serious cases are beyond the scope of this discussion. With a detailed and in-depth analysis of empathy, an intricate picture unfolds. The picture of empathy has many striking and remarkable features. We often want to pick out the most important one, and then exclaim in an interpreted tone: "Yes, it is just ...!" It is mainly sexual desire or sexual behavior elements in transference fantasies. Although this kind of empathy exists, it is not always the only kind of empathy. This kind of empathy is not always the most important and essential. It turns out that there is also a kind of will to power proposed by Adler, which coexists with sexual elements, and it is often difficult to judge which of the two dominates. These two aspects are enough to explain why unconscious conflicts occur unconsciously. However, there are other forms of instinctual desire. Most of these desires come from "hunger and thirst", from possessive desire; other desires are based on denial of desire. So the whole life seems to be built on fear or self-destruction. Some low-level psychology is a disadvantage in the level of self-consciousness, which is enough to drive these instinctual desires to take action, which leads to the formation of multiple centers of personality, that is, personality dissociation. (For schizophrenia, personality is really divided into parts.) According to the level of dominance, these dynamic personality components can be divided into existing or symptomatic, extremely clear or only the symptoms One. Although the strongest instincts undoubtedly need to be realized in the objective world and usually must be put into practice, these instincts should not be considered merely biological, because their actual processes are strongly modified by the personality itself. If one's temperament focuses more on spirituality, then even the embodied instincts will carry a certain symbolic color. This activity is no longer just to satisfy the instinctual impulse, but is also linked to "meaning value" or is complicated by "meaning". The purely comprehensive instinct process does not require the same degree of concrete realization, and its symbolic features are more prominent. Perhaps the most vivid example of this complexity can be found in erotic phenomenology. In the late classical era, four stages were widely known: Eve (Hawwah in Hebrew), Helen (in Troy), Virgin Mary, and Sofia. Goethe's "Faust" also reproduces this series of stages: Gretchen is the embodiment of pure instinctual relationship (Eve); Helen is an Anima image; Mary is a "sacred" relationship, that is, An incarnation of a Christian or religious relationship; the "eternal woman" is represented by the alchemist Sapientia (Latin "Sophia"). This series of characters shows that we have four types of Eros or Anima in four stages, and accordingly there are four stages of Eros worship. The first stage is Hawwah, Eve, and land, which are purely biological. Women are equivalent to mothers and represent only the subject of fertilization. The second stage is still dominated by sex, but at a certain level of romance and beauty. Here, women have gained some value as individuals. The third stage of love rose to the height of religious devotion, which gave it a spiritual sublimation: Eve was replaced by divine motherhood. Finally, the fourth stage unexpectedly appeared as an image Sapient, surpassing the insurmountable third stage. How can wisdom transcend supreme sacredness and purity? Perhaps the truth of "less is more" is exactly its advantage. This stage represents the spiritualization of Helen and the spiritualization of love. This is why Sapientia is considered comparable to Shulam in the Bible Song of Solomon. ^[1]