TA :: The Games People Play :: Introduction

Berne notes that Spitz (1945) discovered that infants deprived of physical touch will over a prolonged period experience irreversible decline and even death. Berne notes that from this came the idea of "stimulus-hunger" the preferred form of stimuli being physical intimacy [see also Psychogenic Disease in Infancy (1952)]. Berne notes that within adults sensory deprivation can have similar results and solitary confinement is a particularly brutal form of punishment that can have significant psychological impact. Sensory deprivation in adults it can induce political compliance (and conversely social organization is the most effective weapon against political compliance).

Berne notes that there is evidence to suggestion that organic changes take place as a result of emotional or sensory deprivation which may because either by lack of stimulation or poor nutrition. Berne suggests a biological chain reaction may occur from emotional and sensory deprivation through apathy to degeneration and death. In this way he advocates stimulus-hunger is similar to food-hunger; both are essential to survival. Berne notes the parallels between over stimulation and overeating and the problems of choice.

Berne summarises these findings with the statement "If you are not stroked, your spinal cord will shrivel up". Therefore a key aspect of childhood development is identifying how to make do with alternative forms of stroking. As part of the transition toward adulthood children learn to modify behaviors whereby socially unacceptable impulses are transformed into acceptable actions or behaviors. This is the process known in psychology as sublimation. This is the transition from stimulus-hunger to something else namely "recognition-hunger". Stroking in adults is not about physical stimulation but the recognition of another presence. For the purpose of transactional analysis the exchange of strokes constitutes a transaction; this is the fundamental unit of social intercourse.

Levine (1960) notes that both gentle handling and painful electric shocks enhanced the development if infant animals; furthermore extreme or severe forms of stimulation had indistinguishable effects from routine handling. As such the principle that Berne draws from what has been described above is that any social intercourse has a biological advantage over no intercourse at all.

References
Levine, S (1960) 'Stimulation in Infancy'. Scientific American. 202(5), pp(80-87);
Spitz, R (1945) 'Hospitalism: Genesis of Psychiatric conditions in Early Childhood'. Psychoanalytic Study of the Child. 1(1). pp53-74;

MaHS :: Approaching the unconscious :: The problem of types

Jung notes that psychology differs from other areas of scientific enquiry given the therapist is not applying a hypothesis to an impersonal subject. The therapist is dealing with people or more precisely two distinct personalities; his own and the patients. Generally then to arrive at an objective judgment the result must be considered against what is generally valid in the context to which the individual belongs. Jung notes that the desired outcome is not that the individual conforms to the "norms" of society. Jung highlights that disagreement is natural part of normal society given agreement is rare outside of the realm of human instinct [everything is up for grabs except that which is common to all]. Disagreement for Jung then is a feature or human interaction but not the end game. Agreement is importance given a well mind depends upon balanced opposites. 

While dreams require individual treatment a means to classify and clarify the material is necessary so we can proceed. Psychology could not proceed if there was no common ground to illuminate the similarities and differences. General characteristics are the starting point. Jung gives the example of the extrovert and introvert and notes the significance of distinct types within the therapeutic relationship. Given the extrovert will tend to adopt the popular view and the introvert reject it the potential for conflict is significant. Particularly if either comes to the position that their view is the only perspective. Difference then is important in analysis and knowledge and experience amount to only advantage on the side of the therapist. It is fantasy to believe the therapist is superior as though any theory might adequately embrace the psyche; he cannot be certain he is correct and to approach the individual in such a was is to bluntly apply a hypothesis. What is needed is his own personality which is the only equivalent of his patients. He is bound to be tested then and the therapeutic dynamic is important for this reason. 

Jung notes extroversion and introversion as classifications are limited given within groups there is significant variation. Jung sought a further basis upon which to give order to this limitless variation. Jung describes four functional types which include thought, feeling, sensation and intuition. Thinking identifies

what something is, feeling whether I like it or not, sensation if it exists and intuition where something comes from and where it is heading. Feeling is used by Jung here not to define sentiment or something irrational, but instead to highlight a value judgment. The types Jung notes are one means by which consciousness obtains it's orientation to experience. These are not exclusive and other stand points may offer a better view; the basic nature of these elements lend themselves to understanding people and in particular one's own prejudice.

In dream analysis Jung notes that the patient's participation and understanding are more important than theoretical satisfaction. Analysts are at risk of projection [assuming patient and analyst share the same perception]. Jung suggests such pitfalls can be avoided by sticking to the context of the dream rather than theoretical interpretation. Jung asserts there are no general rules aside from the analysts belief that dreams in some way make sense. The assumption then that Jung has made elsewhere that dreams make up for deficiencies or distortions in the conscious mind opens up an approach to the nature or particular dreams. It may be that the dream represents the "shadow" of our personality or positive qualities.

Jung notes that he has often been asked [and wondered himself] why dreams do not communicate open and directly. Freud believed it was a "censor" protecting the dreamer from a disagreeable shock; Jung disagrees given dreams have the potential to disturb. Jung considers then that the unconscious retains ideas at a lower resolution without clarity and definition and as these enter the conscious mind they become more sharply defined. Jung suggests then that this apparent incoherence is precisely the way in which the unconscious mind retains material. Jung then suggests that dreams are manifestations of the psyche beyond the control of the conscious mind; as a plant produces its flower so the psyche creates its symbols. Jung therefore notes that dreams, intuitions, impulses and other instinctive forces influence consciousness. Such influence is contingent upon the content of the unconscious, and negative influence may owe it's existence as a result of repression or neglect. Jung notes it is reasonable for an analyst to elicit voluntary confession of fears and dislikes when considering illness. Jung draws comparison with the confession of the Church which he asserts anticipated modern psychological techniques. Jung notes care and tact are necessary and an individual approach too each case essential even after 60 years of clinical practice. Jung suggests it is necessary to "learn the language of the individual", following the gropings of his unconscious towards the light.

MaHS :: Approaching the unconscious :: The analysis of dreams

Jung reiterates his distinction between a sign and a symbol noting that the former is always less than what it represents and the latter always stands for something more than its obvious and immediate meaning. Consequently symbols are not the product of reasonable thought given by definition they contain something not yet known. Jung asserts that given dreams "happen" and are not invented by man they are the main source of human symbolism. Jung notes that symbols are not confined to this context given there can also be symbolic acts, situations and even objects [e.g. documented accounts of clocks stopping, mirrors breaking, pictures falling at the moment of death].

Jung notes that there are many symbols that are collective in nature and origin, for example religious images. Religious individuals believe the origin is divine and sceptics claim they are the inventions of men. Jung believes that both are wrong and whilst sceptics are correct insofar as symbols have been elaborated over time; the origins of these images are so distant they appear to have no human source [e.g. the dragon]. These images instead are involuntary, spontaneous "collective representations". Jung revisits Freud here noting that assumption of dream symbolism will result in distinct results from those who believe thought or emotion is known and "disguised" by the dream.

Jung notes that in approaching dream analysis he has often suggested to his pupils to learn as much as possible about symbolism and then forget it. Jung notes the impossibility of interpreting another individuals dream. Our own associations and reactions may well prevail if caution is not taken. It is the role of the therapist to grasp the message of a dream and explore the content of the dream thoroughly.

Jung describes a time when he was recalling a dream to Freud. In this dream Jung explores a house with areas from distinct periods in history. Jung felt strongly that there was more to the dream than his emotional association but was unclear how to communicate this to Freud and was fearful of loosing his relationship. Jung here notes the significant role that the dynamic between therapist and patient plays in the therapeutic relationship. Jung expresses feeling confusion and fundamentally lying to Freud as the easier option to resolve the potential conflict.

Jung offers further comments with regards to the therapeutic relationships noting that analysis is not a technique that can be learned but an exchange between two personalities. Jung has chosen to avoid hypnotic treatment that healing may be cultivated from the patients own personality; preserving an individuals dignity and freedom that they might live life in accordance to their own wishes. Jung therefore believes that general theories about man must be derived from greater learning about the real human being we have to deal with. Jung asserts that "The individual is the only reality." Noting that the further we move towards abstract ideas the greater the possibility for error. If we are to see things clearly we need to understand the past as well as his present and this is the value of myth and symbols.