불교적 관점에서 본 융심리학의 콤플렉스, 집단적 무의식, 개성화

Abstract

This paper aims to examine Jungian psychology from three perspectives. First, the complex can be seen as defilement or conditioned dhammas. The complex is a key concept enough for Jung to name his psychology the psychology of the complex. From a Buddhist point of view, a complex can be said to mean conditioned dhammas in a broad sense and defilement in a narrow sense. The complex can have both the characteristics of conditioned dhammas and the characteristics of defilement, and it can be said that it corresponds to the action of the mental function in terms of the distinction between the mind and the mental function. The category of complex includes ego, shadow, persona, and archetype. The ego is the center of consciousness and is also called the ego complex, and the persona is an external personality required by society and is a functional complex. The shadow is a typical complex with a suppressed inferior inner personality, and the archetype is an experience complex that fatefully appears as a transcendental frame of human behavior that we have from birth. Second, the collective unconscious has a rebirth implication. In Jungian psychology, the dimension of mind can be divided into consciousness, personal unconscious, and collective unconscious. The shadow works in the realm of the personal unconscious, and the archetype works in the realm of the collective unconscious. The collective unconscious is not personally acquired, but is a genetic, inherited, and pre-existing framework, and the archetype, which is the content of the collective unconscious, is innately given and inherited. In this respect, it can be said that the collective unconscious and its content, the archetype, have a rebirth implication. Buddha revealed the reality of rebirth by intuition about rebirth of himself and all beings, and Jung also acknowledges rebirth as a psychological reality. In addition, we can see the implication of rebirth in the vipāka consciousness, bhavaṅga consciousness, and ādāna consciousness, which are used as the other names of the eighth consciousness in Yogacara Buddhism. Third, individuation can be seen in terms of individuality and wholeness, uniqueness and universality. Jungian psychology aims to move from the ego, the center of consciousness, to the Self, the whole mind, that is, individuation, through the consciousization of the unconscious. Individuation is to become a true individual and to become a whole Self. Individuation can be said to show the individuality and wholeness of an individual in the sense of uniqueness and universality. Individuation seeks to understand the defilement and mental function uniquely possessed by individuals as individuals, and at the same time to understand the original characteristics of the mind as a universal whole and human beings. This process of individuation can be seen as the process of enlightenment in Buddhism, from Seeing of the Way to Cultivation of the Way.