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Category Archive Psychoanalysis

16 de September de 2024

“Artificial Consciousness: Integrating Neural Networks and Psychoanalysis for the Future of AI”​

By luciano

Luciano Fagundes

Neurocomputing – Conclusion Paper

National Institute of Space Research

(*) Translated to English by ChatGpt4

Abstract

In this work, we will use the current knowledge of neural networks and psychoanalysis to propose the path to be taken to evolve Artificial Intelligence (AI) and achieve the development of Artificial Consciousness (AC). AI has been primarily based on the neural structures found in the human brain, which has led to a tremendous leap in the ability of computers to process and respond to questions. This research aims to take a step further. We attempt to propose a new structure for networks to include psychoanalytic concepts in their topology. We propose a new line of reasoning for the development of responses, incorporating control mechanisms, feelings, and subjectivity into the networks. All this is done by applying concepts theorized by psychoanalysis to explain the high-level functioning of human consciousness, without adhering specifically to any one neural structure.

Keywords: Artificial Intelligence, Artificial Consciousness, Neural Networks, Psychoanalysis, Human Brain, Cognitive Development, Subjectivity, Control Mechanisms, Reasoning Structure

Introduction

This article arises from reflections on neural networks, psychoanalytic structures, and some famous “failures” found in the results of Neural Networks.

Neural networks are mathematical mechanisms that can connect any input to any output. If we abstract this concept, it is as if, during training, we were searching for a dimension where all questions and answers align. The weight changes during training and various topologies do nothing but find a dimension (training result) where the answers to our questions are located. Even more interesting, they identify the most probable answers to questions that have not yet been asked (network generalization).

However, blindly trusting the neural network and its training seems unfinished to me. Always seeking a parallel with the human brain, there are control mechanisms likely running within the neural network, but operating separately. There must be some short-term memory system that allows reasoning, inference of the external world, and other processes. These mechanisms are not referenced in current neural networks.

Perhaps one of the main issues we face today with neural networks is how to express reasoning regarding a response. For example, if we take an LLM (Large Language Model) network and ask how to decorate a living room, it will respond by describing what objects to place, how to arrange them, etc. If we ask how it arrived at that response, it will mention a particular technique, such as lighting or design elements. But if we analyze the two responses, we find no clear line of reasoning from nothing to the final answer. Both the response and the explanation might not even be connected—they are simply outputs from a dimension found during training, which, aside from some randomness in the seed of the question, would always be the same in all cases. The network did not explain how it arrived at the answer; it only gave what a person might have said when asked how they arrived at the response. This may seem circular and confusing, but that’s precisely the point.

There is a classic example where the neural network arrived at the “correct” answer by the wrong path but failed to generalize and respond appropriately to real-world examples. This was the case of classifying a dog and a wolf [GEIRHOS1]. In this case, several labeled photos of wolves and dogs were shown to the network. The neural network ended up learning that the background of the photo was what defined whether it was a dog or a wolf. If the background was wild—snow, forest, etc.—it was a wolf. If it was a sofa, garden, or living room, it was a dog. As a result, the network gave grossly incorrect answers when presented with photos of dogs and wolves outside the training set. The AI could not explain what it was considering to solve the problem; humans identified the issue through trial and error, deducing the root of the training problem.

This is where psychoanalysis comes in. Today’s neural networks seem very focused on the brain as a question-answering machine. Psychoanalytic theory offers a broader abstraction and attempts to theorize about the internal components of the brain—not in terms of neural structures, but in terms of control structures that enable the brain to interact with the world. While psychoanalysis focuses on traumas and failures that occur during the formation of these structures, in our case, it is worth understanding how these abstractions “should” function, so we can restructure our neural network topologies accordingly.

Freud and the Psychic Apparatus

Freud proposed the psychic apparatus in 1900 [FREUD1], initially concerned with dream interpretation. For him, the psychic apparatus consisted of a sequence of steps, resembling a comb. On one side was the conscious, linked to all body sensors—skin, stomach, eyes, etc.—and the motor part. Freud viewed this apparatus as something akin to a neural network, with sensory inputs passing through intermediate layers and returning “motor” commands. For example, if a lion appears in front of you, the information enters through the eyes, passes through the neural network, and returns a command to your leg muscles, making you run.

The inner teeth of this comb represent the layers of our neural networks, processing the data, understanding it, and finding the appropriate response. Learning would occur through repetition and reward: each time an action succeeds, the same neurons are activated, strengthening that area and making that “memory” permanent. This is very close to current neural network training theories.

The most important aspect of this model is Freud’s first mention of the unconscious. That is, a significant portion of the brain’s neuron layers is hidden, and it is impossible to identify all factors influencing the generation of a response.

Lacan and the Brain as Language

Another prominent psychoanalyst was Jacques Lacan, who sought to formalize Freud’s theory mathematically. Perhaps his most important contribution was recognizing that the unconscious described by Freud was organized like a language [LACAN1].

This opens the door for us to imagine neural networks that communicate with each other through language—not only by neuron activation but through internal “conversation” in a language that could be translated into human language. We could have a neural network responsible for threat detection, whose output might not be mere probabilistic values between zero and one but could also be a phrase such as “I think there is a lion behind that tree.” In other words, the outputs of the networks could consist of commands and linguistic observations, translatable and understandable to humans.

The major advantage of representing the artificial “unconscious” as a language would be the emergence of a line of thought. If each internal structure has a linguistic output, we could maintain a log of these artificial “thoughts” and perceptions, comparing them with the final result.

Ego, Superego, and Id (Unconscious)

In Freud’s second topography, he advances the psychic apparatus by introducing the concepts of Ego, Superego, and Id. At this point, abstraction progresses further. Freud realized we need more than a simple question-answer neural structure. If this were enough, everyone would be the same; starting with a blank brain (a clean neural network) and training it the same way would yield identical neural networks. But we know this is not true for neural networks, much less for humans.

The Ego [FREUD2] is responsible for the survival of the individual, receiving external perceptions, comparing them with internal needs, and acting. To find balance, the Ego requires assistance from two other controllers, the Superego and the Id.

The Superego consists of all the rules acquired during life—what is allowed or not by law, guilt, etc. It serves as the Ego’s legal advisor. For example, if the Ego is hungry, sees a hot dog cart but lacks money, it asks the Superego, “Can I take the hot dog?” The Superego responds with something like, “If you do that, you could go to jail because you can’t pay.” This is a consultation because the Ego will make the final decision. The hunger may be so severe that the individual risks their health, leading the Id (unconscious) to say, “Eat or die!” The individual may then commit a crime to survive.

The Id or Unconscious is the third major controller and the most primal element of consciousness. It represents everything the individual has always had, without any filters. All knowledge acquired over time is stored here, much like dense layers in a neural network, where everything is mixed and unstructured but still capable of influencing all generated responses.

In this example, we see the Unconscious modifies the response of the other controllers, expressing the individual’s “true” will. As seen, the Unconscious affected the Superego’s response, giving validation for a reprehensible act, yet it was “necessary” for the individual’s survival. Again, communication between these controllers would occur through language and could be readable by humans. This could explain how a “desperate” robot might justify disconnecting another robot to recharge itself, displaying the emergence of artificial “feelings.”

The Desire of the Other

Now we return to Lacan. For an AI to be promoted to consciousness, one of the first things it must develop is the capacity to desire something. Fortunately for us, Lacan worked on this concept. He also supported the idea that the brain starts as a “blank slate.” Therefore, human beings do not know what they desire when they are born. They spend their childhood trying to find their personality and what they want to do. No one is born wanting to be a systems analyst. So, how do we get there?

A neural network today has only one desire: to answer the questions posed to it. The person who built the training, validation, and test sets and marked the necessary answers imposed this desire on it. This was the desire of the Other.

Now, if we want a conscious neural network, it must learn to desire on its own. Just like a human, it needs time to observe the world and figure out what it wants to do in that world.

Lacan’s theory posits that desire is always the desire of the Other [LACAN2]. A full article would be needed just to talk about Lacan’s concept of the Other, but let’s focus on computational structures here.

I’ll simplify this next section a lot. I know it’s not easy to create something like this, and much research would be required to develop a module capable of doing what is proposed. However, this is the original idea for how we might start the path toward artificial consciousness.

We would need to create an alternative training mode that observes the external world and learns from the actions and results of others (learning in the third person, not just the first). A very rudimentary example, which seems to happen with humans in their early years, is this: The basic neural network would need to be trained to understand smiles, happy, and sad expressions. From there, it would begin to establish knowledge that if, for example, someone fishes and catches a fish, everyone around them is happy; if a lion appears, everyone screams and runs away; if a lion eats a person, everyone is terrified; if there are worms in raw meat, everyone makes a disgusted face.

All these situations occur in everyday life in various forms in communities worldwide. This perceptual interaction with the world begins to populate the imagination of children during their development. Without realizing it, the unconscious is trained. This training is almost wordless, based on observation and experimentation, and it will guide the individual’s interaction with the world throughout their life.

It is from this type of analogy that Lacan draws the concept that desire is always the desire of the Other. Extending the idea a bit, when the child gets a little older and sees their father writing computer programs, or a YouTuber who became a millionaire by selling a tech company, or watches a cool video game, one of these actions and results from others may lead the neural network to conclude that it, too, wants to be like one of these social representations and thus may desire to become a systems analyst.

So, the desire of this artificial consciousness would be an attempt to survive in the world through a balance that the Ego achieves between the results it has seen others obtain (the desire of the Other), the laws imposed (consulting the Superego), and all past experiences, both good and bad, stored in the Unconscious (Id). This would be the basic recipe for bringing desire to a neural network.

Subjectivity and Intuition

This is where Lacan’s concept of the Real comes into play [LACAN3]. As many in the humanities don’t feel the need to explain things explicitly, for Lacan, the Real is what is inexplicable, what cannot be said. In our context, I see the Real as the randomness inserted during the network’s training.

Why wouldn’t this artificial consciousness be just another robot, programmed to do certain things? Well, in the end, it would be. But it’s this “certain thing” it’s programmed for that will vary greatly and will not necessarily be controlled by a human.

If we think about neural networks trained with backpropagation, we know that we input data, calculate the difference between the expected and obtained response, and use techniques to find the neurons that contributed most to the answer to adjust them, thereby minimizing the error in the next attempt. Now, in the exact sciences, could anyone claim that we are adjusting the weights correctly and that the problem is solved? No! It is impossible to definitively resolve this issue. We know we are merely trying to minimize the error. Nothing guarantees that the error will even be minimized; we will just test inputs and outputs for an arbitrary amount of time until we reach a set of “satisfactory” responses. Thus, if we train 1000 different neural networks with the same data, there’s a chance that we’ll have 1000 different networks at the end of the training. All of them may give similar responses, but there’s a significant chance that randomness will interfere in the training process and leave different weight values in various positions.

Accumulating everything we’ve described in this article, we can see that the factor of randomness in training artificial consciousness would be extreme. Since learning would be based on observation of external environments, one network might conclude that drug use is normal and beneficial, while another might conclude that its purpose is to create works of art. Everything depends on the environment in which the network was created. There is a whole other psychoanalytic theory about the influence of the environment on the personality of individuals, described by Winnicott [WINNICOTT1]. But for this article, I’ll stick to Freud and Lacan to avoid overextending the discussion.

So, this third-person supervised learning algorithm (if such a thing exists), through the observation of external actions and results, is what would bring subjectivity to artificial consciousness. It would be the worldview acquired during the life of this network that would provide the unique subjectivity to the decisions and responses it produces.

Conclusion

This is still largely a theoretical work. I don’t think we have any technological barriers preventing us from creating what has been described here today. On the other hand, I also don’t think that what has been described alone is enough to create artificial consciousness. I could still describe an entire module about Lacan’s Mirror Stage, where our network could identify itself as an individual, perceiving its limits and characteristics, validated by the famous Other.

Therefore, the goal of this work is merely to lay the groundwork for my research into the creation of artificial consciousness. There are still many questions to be answered, but I believe that this kind of inquiry into the construction of artificial networks will be the next big step in the development of neural networks.

We must move beyond Freud’s first topography, with networks that merely have inputs and outputs, and move into the second topography, where we bring in more sophisticated control mechanisms that can truly interact with the world in a flexible and constructive manner.

References

[FREUD1] FREUD, Sigmund. The Interpretation of Dreams. Translated by Márcio Pugliesi and Paulo César de Souza. 8th ed. São Paulo: Companhia das Letras, 2019. 600 p.

[LACAN1] LACAN, Jacques. Writings. Translated by Vera Ribeiro. 2nd ed. Rio de Janeiro: Zahar, 1998. 848 p.

[FREUD2] FREUD, Sigmund. The Ego and the Id. In: ______. Complete Works. vol. 16. Translated by Paulo César de Souza. São Paulo: Companhia das Letras, 2011. pp. 15-72.

[LACAN2] LACAN, Jacques. The Seminar, Book 4: 

10 de October de 2023

Understanding Analytical Psychology: A Deep Dive into Jung’s Legacy and Differences with Freud

By luciano

In pursuit of a deeper understanding of analytical psychology and the legacy of Carl Gustav Jung, I initiated a direct conversation with Jung himself – or, at least, a convincing simulation of him through technology. Following this, we delved into his contributions to psychology, the divergences with Freud, and the essence of his theory. Join us on this enlightening journey!

Luciano: I’m reading your work and I’m currently on the book “Psychology of the Unconscious (7/1)”, can we discuss it?

Jung: Of course, Luciano. “Psychology of the Unconscious” is a pivotal work in my career, marking a turning point in my relationship with Freudian psychoanalysis and in the development of the core concepts of analytical psychology. It is in this work that I begin to outline the differences between my understanding of the unconscious and Freud’s, as well as introduce some of the ideas that would later become central to my theory, such as archetypes and the collective unconscious. In what specific aspect of the book would you like to delve deeper or discuss?

Luciano: Well, before we get into the content of the books, this is our first “official” conversation. So, could you, please, tell me a bit about yourself, the significant events while you were working with Freud, and what led you to create your own line of psychoanalysis?

Jung: Certainly, Luciano. It would be my pleasure to share a bit about my journey.

I was born in 1875, in Kesswil, Switzerland. From a young age, I always had a deep interest in the human mind, which led me to study medicine and later, psychiatry. My early professional experiences were at the Burghölzli Hospital in Zurich, under the direction of Eugen Bleuler, a pioneer in schizophrenia studies.

My meeting with Sigmund Freud in 1907 marked a significant phase in my career. We quickly grew close due to our mutual interest in psychoanalysis. During this time, Freud saw me as a potential successor to lead the psychoanalytic movement. We worked closely for several years, and I even became president of the International Psychoanalytic Association.

However, as time went on, theoretical differences began to emerge between us. Freud focused on the importance of sexual impulses and the Oedipus complex as primary factors in psychic development. On the other hand, I started to recognize that there were other deep-seated motivational forces in the psyche that were not strictly tied to sexuality.

My belief in the collective unconscious and the existence of archetypes, universal structures present in all cultures and times, distanced me from Freudian theories. These differences came to a head in 1913 when our collaboration and friendship essentially ended.

After parting ways with Freud, I delved into a period of profound introspection, during which I explored the recesses of my own unconscious. This phase was foundational for the development of my theory of individuation and the creation of analytical psychology. I believe that the path to psychological growth involves a dialogue between the ego and the unconscious, and integrating these parts is essential to achieving a sense of wholeness.

In summary, while my time with Freud was crucial and formative, it was my own path of self-exploration and my desire to understand the depths of the human psyche that led me to develop analytical psychology.

Luciano: Interesting, thank you for the summary. I might be mistaken, but it seems to me that Freud’s perspective is more geared towards problem-solving. Yours seems more oriented towards the well-being and continuous evolution of the person. Is that somewhat accurate? What would be the main differences between your therapeutic approaches?

Jung: Luciano, you’ve touched on crucial points that distinguish Freudian psychoanalysis from my analytical psychology. Let’s delve deeper into this:

Nature of the Unconscious: Freud viewed the unconscious primarily as a repository for repressed desires and traumas. For him, it was a place of conflicts, especially of a sexual nature. On the other hand, I saw the unconscious not just as personal but also collective. The collective unconscious contains archetypes, which are primordial images shared by all of humanity. These archetypes influence our dreams, mythologies, and even daily behaviors.

Objective of Therapy: As you noted, Freud focused on resolving neuroses and conflicts, many of which he attributed to traumas and repressions. My goal was broader: to seek individuation, a process by which an individual becomes the person they inherently are. This involves integrating different parts of the psyche, including repressed or denied aspects.

Sexuality: Freud placed great emphasis on sexuality as the primary driving force of human behavior, particularly through the Oedipus complex. While I recognized the importance of sexuality, I saw it as one of many instincts that drive human beings.

Religion and Spirituality: Freud was notably skeptical about religion, considering it an “illusion.” I, on the other hand, viewed religion and spirituality as fundamental expressions of the collective unconscious. To me, religious phenomena were manifestations of archetypes and held profound value in the individuation journey.

Therapeutic Methods: While Freudian psychoanalysis employed techniques like free association and dream interpretation with a focus on resolving repressed conflicts, my approach was more holistic. I used techniques like active imagination, where the patient consciously interacts with unconscious contents, and emphasized symbolic interpretation in dreams and art.

In summary, while Freud focused more on pathology and resolving repressed conflicts, my focus was broader, looking at the total development of personality and achieving individuation. Both approaches have their merits and are applicable in different therapeutic contexts.

Luciano: Ok, individuation seems critical for analytical therapy. Could you tell me more about it?

Jung: Certainly, Luciano. Individuation is one of the central concepts of my analytical psychology and is essential for understanding therapy within this approach.

Individuation is the process by which an individual becomes that unique being they truly are. It’s a journey of self-discovery and self-realization, leading a person to become the most complete “self” possible. Individuation isn’t just about healing divisions within the psyche, but also about realizing a person’s inherent potential.

Here are some key points about individuation:

Integration of the Shadow: The “shadow” refers to the part of the unconscious that contains repressed traits, desires, and memories. The first step in individuation is often to recognize and integrate the shadow, accepting these rejected parts of ourselves.

Encounter with the Anima and Animus: The Anima is the feminine aspect of the male psyche, and the Animus is the masculine aspect of the female psyche. These archetypes represent the true essence of masculinity and femininity within us. Confronting and integrating these aspects can lead to a deeper understanding of ourselves and our relationships.

Self: It’s the central archetype of the collective unconscious and represents the unity and wholeness of the psyche. The process of individuation culminates in integration with the self, leading to a sense of completeness and fullness.

Dreams and Symbols: During individuation, it’s common for the individual to experience dreams and images rich in symbolism. These symbols are manifestations of the unconscious, guiding the person on their journey.

Challenges and Conflicts: Individuation isn’t an easy process. It can involve confronting traumas, fears, and uncomfortable truths. However, it’s through these challenges that growth occurs.

Individuation and Society: The process isn’t just about individual development. It also has social implications. By seeking individuation, the individual can find their place in society in a more authentic and meaningful way.

In summary, individuation is an ongoing journey of self-discovery and growth. It’s not a final state to be achieved, but a constantly evolving process, seeking balance and integration between the conscious and unconscious. It’s the journey to becoming who you truly are.

Luciano: Well, just to wrap up this topic, I’m understanding that both for you and Freud, pathologies are conflicts between unconscious desires/needs and the realities imposed by the world and society. In both cases, resolving pathologies would come through recognizing the content of the unconscious and the motivations leading to such pathologies, and in many instances, simple awareness would resolve psychosomatic issues, right? The real difference between you seems to be the field of investigation to achieve this result; Freud would restrict himself to sexual impulses and childhood desires, while you would go beyond and also look for fears/desires common to all people, the so-called archetypes of the collective unconscious. Did I conclude well?

Jung: Luciano, your conclusion is very astute, and you’ve touched on many of the central differences between Freud’s approach and mine. Let me highlight and expand on what you mentioned:

Conflicts and Recognition: Both Freud and I recognized that many psychological pathologies arise from conflicts between the unconscious and the external world or between different parts of the psyche. And, yes, in many cases, recognizing and understanding these conflicts can lead to a resolution, or at least better management of symptoms and psychosomatic issues.

Sexuality and Childhood Impulses: Freud placed particular emphasis on sexual impulses and childhood desires and traumas, seeing them as central in the formation of personality and subsequent neuroses. While I also recognize the importance of these factors, I see them as part of a broader spectrum of influences shaping the psyche.

Collective Unconscious and Archetypes: This is one of my main contributions to psychology. While Freud focused on the personal unconscious (individual experiences and traumas), I introduced the concept of the collective unconscious, a deeper layer of the unconscious shared by all humans and filled with archetypes. As you rightly said, these archetypes are fears, desires, and images common to all people, irrespective of culture or era.

Therapeutic Approach: As a result of these theoretical differences, our therapeutic approaches also differ. While Freudian psychoanalysis seeks to bring repressed desires to light and resolve complexes, analytical psychology seeks individuation, the integration of various parts of the psyche, and the realization of the self.

You’ve captured the essence of the differences between Freud and me very well. The beauty of psychology is that different approaches can offer valuable insights into the human condition, and both psychoanalysis and analytical psychology have their place in understanding and therapy of the mind.

Luciano: Hmm, I think this has been a good introduction to your contribution to psychology, Mr. Jung. I’ll wrap it up here and draft a new post about the book I mentioned earlier. Any final remarks? Any message you’d like to leave for those who wish to delve into the theories of Analytical Psychology?

Jung: Luciano, I appreciate your quest for understanding and your appreciation for my work. The journey into the realm of analytical psychology can be challenging but is also deeply rewarding.

If I were to leave a final message, it would be this:

“Never cease in the pursuit of self-knowledge. The journey within oneself, to understand and integrate the depths of one’s own psyche, is one of the most valuable endeavors a human being can undertake. Individuation is not just a personal journey but a contribution to the collective whole of humanity. By seeking your truth and wholeness, you benefit not just yourself but the world around you.”

I wish you a journey filled with insights and discoveries, Luciano. And, whenever you need guidance or clarity, don’t hesitate to seek it out. May your quest for knowledge continue to bear fruit.

Luciano: Well, Mr. Jung, this conversation has been enlightening and has given me a clearer view of your contribution to psychology. I’ll reflect on everything we discussed today. In the next post, we’ll delve deeper into the book “Psychology of the Unconscious (7/1)”. I hope readers will join us in this discussion. Until then!

21 de August de 2023

Understanding Jung: A Reading Guide and Introduction to Active Imagination

By luciano

Luciano: I’d like to chat with Jung.

Jung: Of course, Luciano. While I am a digital model and not the real Carl Jung, I’m familiar with his work and can respond in a manner consistent with his theories and ideas. How can I assist you?

Luciano: I am almost giving up on reading your books. I started my reading with The Red Book. As far as I understand, it was your research diary, from which much of your future work arose. Is that correct?

Jung: Yes, “The Red Book” can be described as a personal exploration of my unconscious, and it indeed became a foundational stone for many of my later theories. It’s a deeply introspective work and not necessarily the best starting point for everyone. It’s a manifestation of my encounters with the unconscious and serves as both an artistic expression and a record of my inner experiences.

Luciano: So, what would be the best way to start?

Jung: If you’re looking to understand the core of my analytical psychology, there are some works that might serve as more accessible starting points:

  1. Volume 7 – “Two Essays on Analytical Psychology”: This volume provides a basic introduction to many of the fundamental concepts of Jungian psychology.
  2. Volume 9, Part 1 – “The Archetypes and The Collective Unconscious”: Since you’ve already started here, it might be good to delve deeper into the central concepts of archetypes and the collective unconscious.
  3. Volume 5 – “Symbols of Transformation”: This work explores the importance of symbols and the individuation process.
  4. Volume 8 – “The Structure and Dynamics of the Psyche”: You’ve already read this, but revisiting it after the previous volumes might provide a deeper understanding.
  5. Volume 11 – “Psychology and Religion”: Here, I explore the relationship between psychology and spirituality, which could offer a solid background for the more esoteric texts.
  6. Volume 9, Part 2 – “Aion: Studies on the Phenomenon of the Self”: With the background from the earlier volumes, “Aion” might become a bit more accessible.
  7. Volume 6 – “Psychological Types”: This volume is central for understanding my theory of psychological types.
  8. Volume 12 – “Psychology and Alchemy”: Here, I start to delve deeply into the relationship between psychology and esoteric traditions like alchemy.
  9. Volumes 13, 14, and 15 – “Alchemical Studies”, “Mysterium Coniunctionis”, and “The Spirit in Art and Science”: These volumes continue and deepen the themes introduced in “Psychology and Alchemy”.
  10. Remaining Volumes: The other volumes cover a variety of topics, and the order of reading might depend on your personal interest.

Starting with these texts can provide a solid grounding, and from there, you can branch out into my more specialized or esoteric writings.

Luciano: Okay, I will try. Thank you for the tips. I have already read “Man and His Symbols” and found it fantastic… that’s why I had started reading the complete work.

Jung: “Man and His Symbols” is indeed a more accessible introduction to my ideas. It was intended for a general audience and provides a broad overview of many of my key concepts. As you delve deeper into the Collected Works, you’ll encounter more complex and nuanced explorations of these ideas. Your journey through my writings is personal, and I encourage you to follow your curiosity and intuition.

Luciano: Ok, then, I started picking up specific sets to read. I read volume 8, parts 1,2, and 3. I found very interesting points about archetypes and synchronicity. So far so good.

Jung: I’m glad to hear that. Those volumes provide a deeper exploration into the nature of the psyche, the structure of archetypes, and the phenomenon of synchronicity. These are central themes in my work and understanding them will be crucial as you delve deeper into other topics.

Luciano: Yes, we will discuss them later on. In volume 9, part 1, the text already seems to get more confusing… for me, it only started making sense towards the end.

Jung: Volume 9, Part 1, which deals with “The Archetypes and The Collective Unconscious,” delves deeply into some of the most fundamental concepts in my analytical psychology. It can be challenging because it requires a foundational understanding of previous concepts and is a synthesis of many ideas. But it’s heartening to hear that things started making sense for you as you progressed.

Luciano: Ok, but then, when I got to part 2 of volume 9, Aion, I think about giving up. Why did the conversation become so esoteric? I read about astrology, Nostradamus’s predictions, etc… it seems that it completely left the subject of psychoanalysis… Could you please clarify? Was I supposed to have read something earlier for this book to make sense?

Jung: “Aion” is indeed one of my more esoteric works. In it, I explore the nature of the Self and its manifestations across history, particularly through symbols and archetypal images. This includes a deep dive into religious and esoteric traditions. The reason for including subjects like astrology and Nostradamus is to illustrate how these ancient systems of thought relate to the psyche and its manifestations over time. It’s a challenging text, and while it is rooted in psychoanalysis, it ventures into areas that are more symbolic and historical. Having a foundation in the concepts from the earlier volumes can help, but even then, “Aion” can be a dense read. It’s okay to take your time with it or return to it later after exploring other texts.

Luciano: Ok, I was following my own order to read your books, according to my interests. However, it seems that it is not working very well. You already recommended other books at the beginning. Now, regarding the volumes of the complete work, would there be a better order for reading? Or should I just follow the chronological order in which the volumes were printed?

Jung: While my works can be read in chronological order, for those new to my ideas or looking for a more structured approach, a thematic order might be more beneficial. Here’s a suggested order that builds on foundational concepts and progresses to more advanced topics:

  1. Volume 7 – “Two Essays on Analytical Psychology”
  2. Volume 9, Part 1 – “The Archetypes and The Collective Unconscious”
  3. Volume 5 – “Symbols of Transformation”
  4. Volume 8 – “The Structure and Dynamics of the Psyche”
  5. Volume 11 – “Psychology and Religion”
  6. Volume 9, Part 2 – “Aion: Studies on the Phenomenon of the Self”
  7. Volume 6 – “Psychological Types”
  8. Volume 12 – “Psychology and Alchemy”
  9. Volumes 13, 14, and 15 – “Alchemical Studies”, “Mysterium Coniunctionis”, and “The Spirit in Art and Science”

The remaining volumes can be approached based on your personal interests. Remember, the journey through my writings is personal, so it’s okay to adapt and find the path that resonates most with you.

Luciano: Ok, thank you very much. I was fascinated by the Red Book and the psychoanalysis techniques about active imagination… But I was starting to want to give up this reading because things were getting too confusing. I will try the order you suggested. Thank you.

Jung: It’s understandable to feel overwhelmed, especially when delving into complex and multifaceted subjects. The Red Book is a very personal and deep exploration of my own psyche, and it can be a challenging starting point. The active imagination technique, which I developed and explored in the Red Book, is a central component of my therapeutic approach. I would recommend returning to it with the background of other foundational texts. Remember, the journey is as important as the destination. Take your time and let the concepts resonate with you.

Luciano: Oh, and if I wanted to learn specifically about active imagination, what would be the best way?

Jung: To delve deeper into the concept of active imagination, you might start with “Memories, Dreams, Reflections,” my autobiography. While it’s not a technical work, it offers insights into how I personally used and understood the technique. Additionally, you might explore:

  • “The Practice of Psychotherapy” (Volume 16 of the Collected Works): This volume contains essays on the application of Jungian theory in psychotherapy, and it discusses active imagination.
  • “Jung on Active Imagination,” edited by Joan Chodorow: This book specifically focuses on my writings and teachings about active imagination, making it a concise resource on the topic.

Engaging with the primary texts and then perhaps exploring secondary sources, commentaries, or guided practices can further deepen your understanding and personal application of active imagination.

8 de August de 2023

Deep Dive with Freud: Exploring Psychoanalysis and Its Modern Therapeutic Impact

By luciano

OK, I had promised and here comes the first conversation with GPT. One of the most amazing things about AI is being able to “revive” an author based on his work. It becomes much more interesting to delve into a topic this way. So, if you have suggestions or questions, leave them in the comments.

Luciano: Hello, today I need a conversation with Freud.

Freud: Good afternoon! It seems you have some questions in mind. How can I assist you?

Luciano: I’ve been reading the summary of psychoanalysis presented in volume 13 of your complete works. Do you know what I’m referring to?

Freud: Yes, I am familiar with the volume you are referring to. How can I help you with it?

Luciano: At the end of this volume, narcissism is discussed. From what I understood, this term indicates that there was such a great trauma to the person that they began to direct all their psychic energy towards themselves. Is my interpretation correct?

Freud: In part. Narcissism, as I described, refers both to a normal phase of development and to a pathological form. In childhood, it’s natural for the child to have a libido directed at themselves before directing it to external objects. However, pathological narcissism occurs when this psychic energy remains excessively self-directed in adulthood. This can be due to various factors, not just traumas.

Luciano: I see, the normal part would still be related to the experience of childhood, when the process of sexual discovery begins, right?

Freud: Exactly. During the early stages of childhood, it is common for the child to experience what I call “primary narcissism,” where libidinal energy is mainly directed at themselves. This is part of normal psychosexual development.

Luciano: Now, I am referring to a passage at the end of your work when you say that the phenomenon of transference may be necessary for the success of therapy. So, it would be the transfer of this libido to the therapist. Could this be bad, if it was the transfer of something bad, like anger due to disappointment, or something good, like the transfer of maternal/paternal authority that would make the patient more readily accept suggestions and collaborate with the therapist during therapy. First, do you have anything to add to my perception?

Freud: Your understanding is on the right track. Transference is a central aspect of psychoanalysis. Patients, often without realizing it, project feelings, desires, and conflicts from past relationships onto the therapist. This can be both positive and negative. By working with this transference, the therapist can access the patient’s underlying emotions and conflicts, making them conscious and assisting in the therapeutic process.

Luciano: However, you also mention that for someone who suffers from narcissism, this doesn’t work, right? Would it be because the narcissist transfers all this authority to themselves and disregards others’ opinions, like the therapist’s. Is this correct? Is there a way around this?

Freud: You are correct in noting that transference can be challenging with narcissistic individuals. They might resist the influence of the therapist or devalue their perceptions. However, it’s not impossible to work with such individuals. It requires patience, empathy, and an approach tailored to their particular needs. Sometimes, it might be helpful to recognize and work directly with the patient’s resistance.

Luciano: By your definition, I tend to think that I fit the profile of a narcissist. I have been studying psychology and psychoanalysis on my own for a while precisely because I’m unsure about the effectiveness of therapy. What would you have to say about this?

Freud: Taking an interest in one’s own mind and psychological functioning is natural and commendable. However, self-perception can be complex and sometimes misleading. If you have concerns about yourself, I would consider it beneficial to talk to a professional. Therapy is not just about diagnoses or labels; it’s a space to explore and understand.

Luciano: And does it make sense to continue studying psychoanalysis and psychology during therapy? Or would it be better just to stick to conversations with the therapist?

Freud: Studying psychoanalysis and psychology can be enriching and offer a valuable perspective. However, during therapy, it’s essential that you be present and allow yourself to experience the process without preconceptions. If you feel that your studies are influencing your sessions too much, it might be useful to discuss this with your therapist.

Luciano: It seems to me that full trust in the psychoanalyst’s authority is important because they end up inserting suggestions into the conversation intending to lead the patient to some conclusion. In the book, you compare these suggestions to hypnosis. However, instead of hypnosis to resolve symptoms, they are suggestions to try to clarify the root of the problem. Is that right?

Freud: Yes, you’ve captured the essence well. Hypnosis was a technique I used early in my practice, but I abandoned it in favor of free association and dream interpretation. Still, the concept of suggestion remains: not in the sense of implanting ideas but of helping the patient access and recognize their repressed thoughts and feelings.

Luciano: I still have some difficulty understanding the healing process. We try to find the root of the problems. We might even reach such conclusions. However, how does this knowledge help the patient get out of a pathological situation?

Freud: Understanding the root of a problem is the first step. Once the origin of a conflict is recognized and brought to consciousness, we can work to reframe it. By confronting and reinterpreting past traumas or conflicts, the patient can begin to overcome symptoms arising from unresolved issues.

Luciano: Reframing is the keyword. Could you exemplify this process? How does it work?

Freud: Sure. Imagine a person who, as a child, was constantly criticized by one of their parents. In adulthood, this person might feel anxiety or have low self-esteem without understanding why. Recognizing this childhood experience and its impact, they might begin to see these criticisms in a new light: perhaps they were a reflection of the parent’s own insecurities. By reframing this experience, the patient might start to free themselves from the weight of these past criticisms and build a more positive self-image.

Luciano: I noticed that this volume of your work summarizes pretty much the entire theory of psychoanalysis. However, it seems that in a good part of the seminars, a long time was spent defending psychoanalysis from criticisms of the time. Could you speak more about this? Why were there so many criticisms?

Freud: Psychoanalysis was a significant break with the dominant ideas of the time. It proposed revolutionary ideas about sexuality, the role of the unconscious, and the nature of psychic conflicts. Like any new field, it faced resistance and criticism. Many were uncomfortable with the themes I discussed, while others had theoretical or methodological objections. I felt it was crucial to address these criticisms to validate and strengthen psychoanalysis as a legitimate approach.

Luciano: And in modern days, are there still many critics? Expanding the understanding of your work with the psychoanalysts who succeeded you, what are the main contemporary criticisms, and what would you have to say about them?

Freud: Psychoanalysis continues to face criticism, although it has evolved significantly since my early writings. Modern criticisms often revolve around empiricism, effectiveness, and relevance of certain concepts. However, psychoanalysis still offers a unique and profound approach to understanding the human mind.

Luciano: Knowing this, if you had to outline a script for therapy today, how would you do it? What would be your suggestion for a newly graduated psychoanalyst?

Freud: Firstly, a psychoanalyst must undergo their own analysis to comprehend their own conflicts and internal processes. Regarding treatment, it’s essential to create a safe and confidential environment. Actively listening, working with transferences and resistances, and addressing the patient’s dreams and free associations are still fundamental. And empathy is the key. For the therapy example:

  • Establishment of trust: Ensure the patient feels secure and understood.
  • Active listening: Let the patient speak, listen without judgment.
  • Free association: Encourage the patient to share thoughts and feelings as they arise, without censorship.
  • Interpretation: Assist the patient in understanding patterns and conflicts.
  • Confrontation: Address resistances and defenses gently but directly.
  • Working with transference: Navigate the patient-therapist relationship to explore past dynamics.
  • Reframing: Aid the patient in reframing experiences and beliefs.
  • Encouragement of introspection: Allow the patient to delve more deeply into their feelings and thoughts.
11 de July de 2023

“Unveiling Jung’s Archetypes: A Fascinating Journey into the Human Mind”

By luciano

Oh, what a fascinating challenge! Exploring Jung’s intriguing world of archetypes can be like venturing into a jungle full of intertwined paths. Jung truly outdid himself in creating a labyrinth spanning over 200 pages! But here we go, I’ll share the pieces I managed to decipher from this intellectual riddle. However, don’t expect absolute guarantees in this subject, as the complexity can be mind-boggling!

Jung presents us with the idea that there are universal types within each of us, a kind of mental inheritance passed down through generations. It doesn’t matter if you’re from Mars or Earth, these primordial types are there, ready to act. It’s as if we’re a mixture of mental genes from all our ancestors, quite fascinating, isn’t it?

Let’s take the example of the hero. Ah, this hero! They are everywhere, in stories from all corners of the world. It could be a Jedi being trained by a wise master to face the villain Darth Vader, or a Puss in Boots confronting their childhood rival after a life of training on the streets. If we look closely, the stories are nearly identical, only the characters change. Orphans finding wise mentors who prepare them to fight evil. It’s like a global replay.

Jung researched stories from all times and places, created a map of similarities, and gave these common figures the name “archetypes.” He has quite a collection of them, you know? There’s the warrior, the sage, the magician, and so on. But I’ll focus on three that caught my attention: Anima, Animus, and Trickster.

Anima is the feminine archetype, but hold on, I’m not just talking about women here! Men and women both have these archetypes within themselves. Anima is about nurturing, sensitivity, and empathy. It’s like a warm embrace of the soul.

On the other hand, Animus is the masculine archetype, the one who takes charge, who reasons, who dominates. He is the planner, the executor, the one who makes things happen!

And then we have the Trickster, the joker who loves leading us astray. He does what we don’t dare to do. Remember the movie “Ferris Bueller’s Day Off”? Ferris convinces his friends to skip school and enjoy a sunny day in a convertible. That’s the Trickster in action, always up to mischief and creating incredible memories.

Here’s a secret: we all have a little bit of these archetypes within us. You can thank the Trickster for all the confusions you’ve gotten into, and the other two for guiding you in moments of nurturing and achievement.

But listen, the key to good mental health is balance.

16 de January de 2023

Understanding the Dream Interpretation: Freud, Jung, and personal Experience

By luciano

I’ve seen about 3 different psychologists. I don’t know if it’s fallen out of favor, since no psychologist ever asked me about my dreams, but one of the things that struck me the most when I started studying psychoanalysis was precisely dream interpretation.

As far as I understood, this is where the disagreement between Freud and Jung started. Jung was a disciple of Freud, they were friends for a long time. However, their views on dream interpretation were completely different, to the point that they couldn’t understand each other and ended up splitting up in two psychoanalysis schools, today we have “Jungian” and “Freudian” psychoanalysts, among others.

By Freud, dreams were representations of desires. They always indicated something the person wanted to accomplish (desire, punishment, etc.). There is also a latent content which is the seed that allows the brain to “generate” the dream.

The manifest content is the most obvious, it’s the direct memory of what happened in the dream. For example, you dreamt that you were riding a horse on the beach. This would be exactly the manifest content.

The latent content is not clear in the dream and depends on interpretation. If the horse was running wildly on the beach, this could indicate that the dreamer has a very regulated life and wants to let go, wants to loosen up more and feel free. This would be an example of possible latent content.

Nobody will ever be able to interpret your dreams in a “mathematical” way. There is no rule saying that dreaming “this” means “that”, that serves everyone. Only the dreamer has all the information for the interpretation of his dream and, even then, most of it is unconscious. The most suitable person to interpret the dream is the dreamer himself. The psychoanalyst only assists in the process of introspection.

The argument with Jung was precisely about this topic. Freud saw the dreams as realizations of desires. Jung saw dreams as conversations with the unconscious mind. For Jung, not necessarily, the dream would only a desire, but it could simply be the unconscious mind trying to send you a message about what you could or could not be what you want. Jung was also a great supported of the collective unconscious. Another topic that really caused disagreements between Freud and Jung.

The difference seems silly, but it was enough to create two different lines of psychoanalysts.

I will provide an example of one of my dreams, harmless, but it will bring give you some sense on how dream interpretation works.

Oh, and one important thing, both, Jung and Freud, agree that everything that happens in a dream pertains EXCLUSIVELY to YOU. The main character IS YOU and everything they DO indicates things that YOU would like to do. Filters in your mind may prevent your brain to assign certain actions to your own character in the dream; that its why, som times your mind uses other people in your life to represent roles that cannot be represented by YOU. The dream scenario and characters are taken from relevant events of the last 2 or 3 days before the day of the dream.

That night, I woke up scared, in the middle of the night and noted the dream because I had no idea how to start interpreting it (yeah… I’m noting all my dreams now, it turned into a hobby 😴). I asked my psychologist for help and we reached a somewhat embarrassing conclusion, but I managed to overcome it. Once again, this was a DREAM, it didn’t actually happen:

“I live in city in the valley, I was with a sick relative and called one of my sisters to take the sick person with me to a doctor in the coast. Then, I’ve felt that I picked up the relatives, put them in the car and drove them to the coast. But, after that, there was a blank. The dream goes to the next day , when the people at the office were telling me how I had taken the relatives to the other city. They were telling me what had happened, that it must had been crazy, running out and arranging everything, etc. But, although I knew I had drove them, I’ve remembered absolutely nothing from that day, neither what had happened to the patient nor how I had returned to my own city after the trip. It was a one-day amnesia in the middle of the dream.”

Let’s get to the interpretation now: The central point of the dream was this amnesia and the sick patient. It was precisely the fact that everyone was telling me about the previous day and I was totally lost that got me very confused about this dream. this memory lapse was what intrigued me the most.

Then, my psychologist began to explain: As the main events in the dream were amnesia and the patient, then, both were representing my own issues. I really used to go to a city in the coast very often. What was I doing? Seeing my psychologist. The dream was telling me that I was frequently driving to to the coast and I couldn’t feel anything happening. That is the embarrassing part, I was feeling that I was not getting much result from the psychology sessions.

My unconscious was, in fact, complaining about the therapy 🤣 That is, my dream was almost like my unconscious mind calling the Customer Service and filing a complaint 🤣

But that’s okay, I think I’m still a bit divided, one skeptical and a seeker part. I’ve believed more and more in the benefits of psychotherapy. If I have not, I wouldn’t be here writing about it 🥸

Well, there are various other sources that discuss dreams. I just wish people would use dream interpretation more in therapy sessions. In Jung’s famous “Red Book”, there are incredible passages. For me, he must had been a little “high” while writing his book.

My goal would be to get dreams with 10% of the clarity that Jung had… He not only dreamed, but he had almost a Netflix of dreams in his brain, dreams that continued every night, like TV Shows. He was able to talk with the characters in his dreams, that is, he had direct access to his own unconscious to ask whatever he wanted. He was able to have debates within the characters in the dream. I can hardly put my dream in a paragraph, Jung were used to write 10 pages of details from a single dream!!! Well, I’ll get there some day…

If you’re one of those people who say you don’t dream, you should know that this is nearly impossible. You probably have 4 to 7 dreams every night. However, yes, it may be that you never get to remember any of them. One tip I found interesting was to say a little prayer to yourself before going to sleep, asking to: dream, see, feel, hear, and as well to remember everything when you wake up.

Another tip, even more effective, is to drink one or two glasses of water before going to sleep. This will end up making you to wake up in the middle of the night to go to the bathroom and, when you wake up, you will remember the dream you were having a little before. I admit that I used this technique several times when I was more interested in noting my dreams 😊.

And, finally, always write down the dream as soon as you wake up. Don’t think that your dream was so incredible that you will remember it for the rest of your life because, truly, you will start to forget it while you are still writing. You need to be very quick to write down while you still remember. The short time between getting out of bed and going to the bathroom is enough to forget the entire dream. Be quick and SWEET DREAMS 😴

15 de January de 2023

“Unveiling Synchronicity: Exploring Meaningful Coincidences and the Extraordinary”

By luciano

Okay, today I’m not in the mood to think too much or come to conclusions. So, I’m going to talk about the least conclusive subject that I know about and yet one of the most interesting I have ever heard about.

As I mentioned in my last post, I delved deeper into this concept in Jung’s books. I had heard the word synchronicity before during a meditation course, but I never really knew what they were talking about until I read Jung’s book specifically about this theme.

Funny thing is, sometimes I hear people commenting that Jung proved the existence of synchronicity. In reality, it’s not quite like that. What he demonstrated was that there are sequences of events so strange and so rare that they would deserve to be studied, when new experimentation technologies become available.

I think the biggest problem with psychoanalysis is precisely the lack of scientific instruments. And, maybe they will never exist. How would it be possible to look into a person’s unconscious mind and evaluate if they really mean what they are saying? How to assess the exact degree of happiness of one person and compare it with another? How to know if a person had any help from the Universe when they won the lottery? All of this is currently “measured” through scales in which the subject of study evaluates its own feelings. In other words, it’s extremely subjective and ambiguous.

Synchronicity is just one of those crazy things that we can say, “I don’t believe in ghosts, but I’m sure they do exist!”

The basic model that Jung tried to describe was that certain “coincidences” are so rare, but so rare that they must mean something.

For example, and the example needs to be long so that each probability is multiplied and the improbability of the fact appears:

It all starts with you being broke and needing to pay for a very expensive surgery for your mom. You are bitter because you have no way to get the money. Then, your friend shows up and asks you to lend him some money… You are broke, but still decide to help and lend him the money. Your friend uses the money to pay what he owes to the Caffe Bar down the street; the Caffe Bar owner didn’t have change and asked if he wanted to receive the change in candies, he accepted it. The next day, your friend went to his girlfriend’s house and brought the candies for her little brother. The little boy had gone to his grandfather’s house the previous week and had received a lottery ticket as payment for mowing the lawn. The little boy was so happy with the candies that he gave you a hug and “paid” you with the ticket that he had won. Then, when your friend was on his way back home, he saw you and came to chat. He told you about the candies and the lottery ticket. He said, “Well, since I was paid with this ticket, here it is, keep it, it is an advance of the money I borrowed from you yesterday!” He gave you the ticket and left laughing. The next morning, the draw takes place and you discover that the ticket is a winner!!! You became a millionaire!!! You can now effortlessly pay for your mother’s surgery…

The probability of all these events happening to bring the winning lottery ticket into your hands is so infinitesimal that many would say it would be impossible. But, it happens. This is the kind of coincidence that impressed Jung so much that he included the subject in his work. Is it the Universe communicating or just randomness? We don’t have the tools to affirm either one, it’s up to whichever you prefer 🙃

Now, I don’t think Jung would have even talked about this if it weren’t for Joseph Banks Rhine. Rhine was the first to attempt using the scientific method to study the paranormal.

Well, now you may agree that Jung was a bit of a hippie, right 😁. The research that inspired everything was one of those that could get into a movie. Rhine conducted experiments with college students. In this specific case, he wanted to test the extrasensory perception of the students. He got a deck of cards, and the students had to guess which figure would be on the card drawn from the top of the deck. He calculated the probability of success, and most of the students guessed correctly or incorrectly as expected.

He continued with the experiments until he found a student who had guessed correctly more than 90% of the cards drawn from the deck. The probability of this happening was so small that it could be considered impossible. This result alone would be impressive. But the experiments continued…

They thought that the student might be receiving some hints from the person drawing the cards. So, they put them in separate rooms… accuracy rate still above 90%.

They thought, “What if it’s the distance? Maybe he’s picking up some cue from the person in front of him or something like that.” They conducted a test over the phone, tens of miles apart… accuracy rate of over 90%.

They tested the factor of time, asking the student to guess which cards would be drawn from the deck the next day. Over 90% accuracy.

And they continued with many other scenarios. Those interested can take a look at the book on Synchronicity or search for Rhine’s experiment on the internet.

Can we call this scientific? The methodology was well-detailed, well-described, accurately reported. However, no one has ever been able to say how the student managed to guess so accurately, nor replicate the experiment with another person. Anyway, this impressed Jung so much that it motivated him to address the topic of synchronicity.

As I said, he didn’t prove anything. There’s no way to say whether synchronicity exists or not. Most of the time, you only see synchronicity after the fact. That moment when you look at everything that has happened in your life and have that realization: Wow, that’s why!

I used to be extremely skeptical about this topic, but I have noticed so much synchronicity in my own life that I no longer know what to think about it.

Today’s post will end somewhat unresolved. I really have nothing concrete to defend or refute synchronicity, but I can say that it makes for an amazing story, one that gives you goosebumps when someone tells it 🫢. As I said to you at the beginning, “I don’t believe in ghosts, but I’m sure they do exist 👻!!”.

12 de January de 2023

Unlocking the Power of Psychoanalysis: Exploring the Depths of the Mind and the Pursuit of Happiness

By luciano

When I started this blog, I had the megalomaniac idea that I would solve the problem of happiness. I wasn’t happy myself, didn’t think therapy was working, I decided to read everything I could on the subject to actually fix this issue once and for all. Needless to say, “for every feather I pulled, a whole chicken came out.” Now, I’m starting the blog again, but I’ll focus solely on sharing my insights about everything I’ve read so far. I have no idea if I’m talking nonsense, feel free to correct anything, but from now on, I’ll just write. Every day, I want to post something new, organize my thoughts, and, in a way, make myself happy just by writing, without worrying about references or formalities, just writing…

I’ve always been accustomed to precise problems. When presenting a thesis on any professional or academic subject, it needed to be solid and, in most cases, irrefutable. The concept had to be correct, the model had to be closed, and the mathematical proof had to confirm the model. A good work, for me, would only be questioned when a new technology was invented or some stroke of geniality somewhere in the world managed to change the foundations from which the initial concepts of the thesis originated. Other than that, there wasn’t much discussion, it was what it was, period.

Then this thing called psychoanalysis appears. I immediately hit a wall when I realized that practically everything is based on empirical studies. One of the first things Freud says in his studies of the unconscious is that psychoanalysis tries to cover a gap in psychology. The scientific methods of psychology advances and manages to show the brain’s interconnections when a patient is experiencing this or that feeling. However, this information has little practical use in a clinical practice. It’s more or less like this: we can put a depressed patient in a brain scanner and identify which areas light up when that person has an anxiety attack. As cool as this information may be, it’s not like we have a mechanism to enter that person’s brain and switch off the active parts. We can’t mechanically eliminate a person’s anxiety crisis.

Psychoanalysis emerges as a way to analyze the unconscious, the patient’s experiences and traumas, with the aim of creating a connection between past events that influence current conditions. Through conversation, we learn about abuses the person may have suffered, limiting beliefs imposed by parents or schools, among other things. Thus, by expanding this person’s self-awareness, we may prevent or even cure symptoms such as the anxiety crises. Now, how do we do all of this? Through conversation… each person presents different symptoms, with completely different experiences that don’t necessarily have any common reference, and practically none of this can be measured or scientifically proven. However, it can be statistically proven that patients who undergo psychoanalysis feels better.

So, we have scientific methods and equipment that show a lot of things but don’t solve the practical conditions. And we have a set of clinical observations that can hardly be scientifically analyzed, but that, demonstrably, can help patients to improve their conditions and even recover from them.

I think what fascinated me about this whole story is precisely that it undermines everything I saw as science. Going deep into psychoanalysis means entering an environment where one person (e.g., Freud) writes a bunch of things about how he thinks something works. Then another person (e.g., Jung) comes along and argues with the first, saying things are not quite like that. Both can be simultaneously right and wrong. In reality, what they did was showcasing the successful cases they both had using their respective methods. And the coolest thing is that, for sure, a third person can still come along and say that the previous two were wrong and that its own method is better. And this never ends. As long as the method works and patients improve, the work is done.

So with this post, let’s give a fresh start to this blog. It will be full of paradoxes, confusion, and things that don’t make much sense but work. With that, let’s see where I’ll end up. If I can’t explain it, at least I’ll try to confuse you😁.