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The impact and influence that a religious tradition can have amongst culturally out-group populations can be quite unexpected and can even "boomerang" back home in equally unpredictable ways. This article explores one example of a Chinese religion's unexpected cultural influence within the Western psychiatric community using religious Daoism and its appropriation by analytical psychologist Carl Jung. Although elements of religious Daoism, such as Daoist Internal Alchemy or the Yijing, integrated into a system of psychiatric practices, its influence was not straightforward. It will be argued that Jungian ideas such as active imagination, individuation, and synchronicity were directly influenced or inspired by Jung's exposure to religious Daoism through Richard Wilhelm, Daoist texts, and his own adoption of Daoist Internal Alchemy techniques, an influence which would reverberate through both Western and Chinese popular culture. [ABSTRACT FROM AUTHOR]

The article titled "Jung the Antisemite" explores the evidence of Carl Jung's antisemitism throughout his life. The author presents compelling evidence from Jung's publications, lectures, correspondence, and conversations that demonstrate his prejudice against Jews. The article also discusses the historical and current context of antisemitism, distinguishing between different forms of it. It suggests that Jung's antisemitism may have stemmed from his rejection of Christianity and his fascination with a pagan past. The text highlights Jung's collaboration with antisemitism, including implementing a quota on Jewish members in the Zurich institute, expressing support for the National Socialists, and holding racist beliefs about Jews. The author questions whether Jung's contributions to analytical psychology can be meaningful in addressing antisemitism. [Extracted from the article]

The ancient Greek myth of Ariadne provides clues about the vitality of movement—its expression and action—and how it evokes a concept of selfhood that does not venerate arrival. This article analyzes how symbols from Ariadne's myth appear in performances by Martha Graham and Jeanine Durning, which similarly offer examples of dancing as liminal immanence. Ultimately this research shows how a depth psychology perspective, based on Carl Jung's theories, brings unconscious material to consciousness through analysis of image and symbol and might be a generative framework for analyzing dance and choreography as they connect to theories of individuation and anima/animus. [ABSTRACT FROM AUTHOR]

In this paper, through three chapters, we try to deal with the idea of salvation in the psychological context of the Swiss psychologist and psychiatrist Carl Gustav Jung. The first chapter will discuss Jung's approach to religious issues, his basic assumptions, and the similarities and differences between theology and psychology. The topic of the second chapter is the trinitarian and quaternary aspects of Jung's doctrine, where the reality of the cross as a central symbol of human individuation but also of the entire cosmic totality comes to the fore. In the third chapter, we will talk about the development of consciousness in God and man, with a special focus on Jung's apparently most dramatic work - »Answer to Job«. The ultimate goal of this work is to present Jung as an original and courageous thinker and author who managed to bring religion and psychology closer together. [ABSTRACT FROM AUTHOR]

The operas of Per Nørgård (b. 1932) embody a search for hidden wisdom and spiritual transcendence characteristic of artists who came to maturity during the 1960s. Gilgamesh (1972) and Nuit des hommes (1996) can be perceived as mirror images that embody visions of universal harmony and discord, and of spiritual wholeness and disintegration. This article analyses Nørgård's use of mythic paradigms and Jungian archetypes to structure the operas. It also examines Nørgård's use of dialectical polarities, including creation and death, the human and the divine, and self and others. In particular, it discusses two concepts derived from the work of Joseph Campbell, the 'hero's journey' and the 'cosmogonic cycle', linking them to Jung's theory of individuation. While Gilgamesh embodies a successful realisation of the hero's journey, the characters in Nuit des hommes become directionless wayfarers in a hostile world. [ABSTRACT FROM AUTHOR]

Depth psychotherapists work toward supporting clients in their process of individuation, not only in moving through the tasks of development but also in gaining access to the world of internal experience, identifying the complexes that drive an individual's experience of pain and pleasure, and contacting the shadow, to shift toward a Self-oriented experience of life. To take on these grand tasks, depth psychotherapists strive toward co-creating a therapeutic experience that allows the transcendent function to occur within the course of therapy. This article arises out of questions exploring the relationship between the experience of transcendence and the transcendent function, as well as from concerns about the presentation of spiritual bypassing in clinical work. Considering a pattern common to human nature in which crisis is often followed by the desire to transcend, what is the impact of this impulse on the soul? What is the relationship between transcendence and the transcendent function? Do transcendence and the transcendent function contain each other conceptually? What happens to the soul that enters transcendence, and what is the shadow of that? Where does this shadow show up in the therapeutic process? If the shadow revealed is spiritual bypassing, does the transcendent function integrate that in a way that transcendence does not? How can depth psychotherapists support clients with integrating transcendent experiences and address spiritual bypassing? The author draws upon her clinical reflections alongside scholarship from Carl Jung, James Hillman, Thomas Moore, Jeffrey Miller, Joan Chodorow, Edward Edinger, Sherry Salman, John Welwood, and others. [ABSTRACT FROM AUTHOR]

Further evidence of Jung's struggle with loss of meaning is shown by Main to recur at various other times and places, such as the Terry Lectures of 1937, where Jung speaks of "world despiritualization" ([2], para. Roderick Main is a synthetic thinker, bridging various worlds. [Extracted from the article]

The author was able to transform the story of the disappearance of Amandine Moulin, which embodyed the loss of the meaning of life, in a work of analysis and a thoughtful prospecting. In fact, working on the reconstruction of meaning leads her to boldly explain the mechanism of destruction following the influence of manipulation and narcissistic perversion. We will there fore try to demonstrate that the motif of loss in this novel outlines the path of an individuation of the self, considering that Amandine will eventually be mature and will recover her missing part of soul. We will first highlight the great moments of this plural loss experienced by the narrator and the other characters. Then, we will deepen the different dimensions of this loss of meaning and trace the course of individuation as explained by the C.G. Jung. [ABSTRACT FROM AUTHOR]

A climactic moment appears in Michael Polanyi's Personal Knowledge when he describes the modern predicament of humanity as a second ejection from paradise triggered by the uneasy discovery that our knowledge cannot be justified objectively. Polanyi's philosophy is a response to the cataclysmic consequences of this second fall from grace. It seeks to establish a "balance of mind" that yields neither to the Scylla of objectivism nor the Charybdis of nihilism. Such themes are reminiscent of Jungian psychology and the process of individuation, yet there is no evidence that Polanyi appreciated this. That he nevertheless employs metaphors and ideas suggestive of the psychical transformations recorded by alchemists is telling. It raises the possibility that while his work is evidently concerned with epistemology, it is, at another level, a highly sophisticated depiction of psychological growth—both for Polanyi, and for anyone who accepts his invitation to join the opus. [ABSTRACT FROM AUTHOR]

This article explores what it means to feel film. It does so through an exploration of the interconnections between Bergson, Deleuze, and Jung. Central to the argument is the ontological status of the image in these different philosophical and psychological traditions. In particular, image is seen as an encapsulation of coming into being, or what Bergson terms durée. To feel film is to engage with its therapeutic capacity to bring us into being. In the consulting room and in the cinema, this process is embodied and in some way created either between client and therapist or viewer and screen. The elusive present moment is the site at which the past permeates the present, creating as it does feeling toned entry into the process of becoming. Jung thought of this as central to individuation and Bergson as central to being. Feeling film from this perspective becomes a way of finding ourselves in both the world of the film and in our individual psyche. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Both Jalal al-din Rumi and Carl Gustav Jung explored the brilliance of sacred transformation, and how changes and growth happen in order to touch God's essence and reach individuation. This study compares ideas of transformation in these two observers of human nature. We explore the emphasis on the sacred and intuitive perceptions of Rumi alongside the categorical ideas of Jung, writing 700 years later. Both delved into the deepest layers of human nature, with a focus on how conceptions of the core of "self" could bring a sense of inner illumination toward either union with God (Rumi) or individuation (Jung). [ABSTRACT FROM AUTHOR]

There are many obstacles on the road of individuation. Remaining true to oneself is one of the most difficult, especially when critics try to tear you down. Occasionally a rare individual appears who is misunderstood because he is far ahead of his time. Paracelsus is such a man. Not only did he resist falling under the pressures put on him by physicians who stubbornly adhered to antiquated medical traditions, but he vehemently struck back. Historian Bruce Moran gives us an excellent biography of this iconoclastic man who changed the direction of metallurgic alchemy into a new form of medicinal healing, iatrochemistry. Jung celebrated Paracelsus whom he described as having "created a psychological empirical healing science." Paracelsus's ideas were the inchoate principles of analytic psychology that took another five centuries to blossom. Moran shines a much-needed light on a fascinating figure who helped pave the way for the practice of modern medicine. [ABSTRACT FROM AUTHOR]

This paper is an exploration of the three major archetypes as given by Carl Jung, i.e., the hero, the anima/animus and the shadow archetype (Jung, 1919). According to Jung, in order to attain individuation archetypes such as Persona, Anima, Animus, and Shadow play a pivotal role (Jung, 1969). The collective unconscious of a person consists of all the archetypes, while some are significant, others like the shadow, which represent the darkness in a person are usually concealed, yet never disposed, often being visible at times when a person's emotions are heightened (Jung, 1959). Against this backdrop the aim of this paper is to highlight and discuss the presence of the hero, anima/animus and shadow archetype in Heathcliff and Catherine, the protagonists of Emily Brontë's wuthering heights, while simultaneously noting the idea of feminism that was put forward in the gothic romance novel. [ABSTRACT FROM AUTHOR]

Paulo Coelho’s The Alchemist depicts the protagonist’s hunt for treasure which is highly symbolic of the spiritual quest for self-realization and self-discovery. Motivated by the recurring dream of a hidden treasure and desirous of bringing meaning to his life, Santiago undertakes a journey. This paper contends that his journey towards the realization of his dream actually involves a psychological process of individuation that integrates the contrasting aspects of the human psyche and makes use of the unconscious as conscious. It is an attempt to analyze his physical travels from a psychoanalytic perspective so as to posit that seeking spirituality is more about psychological change than temporal and spatial mobility. This investigation is, in fact, based on the exploration of how Coelho’s protagonist completes this process of wholeness and it draws on the theory of individuation presented by Swiss Psychoanalyst Carl Gustav Jung. By using Jungian Archetypal method of analysis, it can be seen that Santiago is very much influenced by operative archetypes, the acceptance and integration of which has an impact on his spiritual development. The realization that the physical treasure lies exactly where he initiated his journey is the consequence of his self-actualization. [ABSTRACT FROM AUTHOR]

Jung traveled to Ravenna twice. When that was, and exactly with whom has been debated. This article retraces those travels, their timing and context, and the impact the city's late antique monuments had on Jung. While Galla Placidia and her mausoleum occupied center stage at the time of his first journey and left deep traces in The Red Book, the Baptistery of the Orthodox attracted Jung's attention during his second visit. As he subsequently recalled on various occasions, and most famously in Memories, Dreams, Reflections, whilst inside the Baptistery he had the vision of "four great mosaic frescoes of incredible beauty," which turned out to be nonexistent. Up until today, Jung's vision has remained unexplained, but a careful assessment of the Baptistery's interior layout makes it possible to identify beyond any doubt the outer source of Jung's inner images. Furthermore, this article inscribes Jung's landmark Ravenna vision within the larger context of his understanding of visioning—the "art of seeing"—as his pathway to individuation and inner rebirth. [ABSTRACT FROM AUTHOR]

The image of the horizon, recurring frequently and rich with meaning in Gabrielle Roy’s work, is especially significant in the short story “Où iras-tu Sam Lee Wong?” published in the collection Un Jardin au bout du monde in 1975. This story, which has not received much critical attention up to now, benefits from being interpreted from the perspective of the image of the horizon. The purpose of this essay is to contribute to the understanding of Roy’s text by using C. G. Jung’s theory of archetypes, discovering in the horizon a metaphor for the process of individuation and the passage from the ego to the whole self. [ABSTRACT FROM AUTHOR]

This study seeks to deepen the conversation between Jungian individuation and yogic awakening to explore the question 'Who am I?' from a psycho-spiritual perspective. Through focusing on yogic experience, the study explores how Jungian therapeutic benefits might be gained through modern yoga practice. Four long-time yoga practitioners took part in the study that involves ten hours' worth of ethnographic interviews. The transcripts were analysed using Jungian techniques to identify key themes, symbols, and meanings from the archetypal story patterns of the participants' yoga histories. The resulting themes represent a potential hermeneutic model for recognising Jung's analytic psychology within the experiences of the four practitioners. Based on these findings, future research is recommended that is conducted over a longer interview period with practitioners of Non-dual Shaiva Tantra. The ethnographic interview process could include physical yoga practices and an explicit dissection of Jungian concepts to widen the conversation between Jung and yoga. [ABSTRACT FROM AUTHOR]

My article re-reads John Milton's Paradise Lost through a feminist post-Jungian perspective; the study will observe the implications of contemporary Jungian critical approaches toward Milton's portrayal of Eve, who helps Adam find 'a paradise within ..., happier far' (PL 12. 587). I will first highlight the negative portrayal of an evil, intellectually inferior Eve in Paradise Lost , and ultimately re-reading the poem—and the role of Eve in it—from the perspective of a feminist Jung. The initial reading of Paradise Lost , in which Eve was regarded as inferior and complementary to Adam, reflects Jung's criticized notion that the anima's role is to complement a man's psychology. This, however, can be read differently through a post-Jungian feminist perspective. From this new viewpoint, Eve can be regarded as Adam's equal, rather than an inferior company, and a catalyst in their 'coniunctio', in which they both individuate (rather than Eve, the anima be subservient to Adam's individuation) in Paradise Lost. Despite the vast differences between John Milton's and Carl Jung's cultural and historical backgrounds, this novel reading of Paradise Lost in context of revisions to Jung's anima theory and theory of individuation offers a more positive view on the poet's depiction of Eve in keeping with more recent developments in Milton scholarship, which have drawn attention to the way the text questions conventions of gender hierarchy and patriarchy. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Filosóficos is the property of Estudios Filosoficos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As a basic construct of Analytical Psychology, the collective unconscious (C. G. Jung) is described in a very contradictory way. Theoretically, we present the collective unconscious as a vast resource of human experience, anchored in symbols and myths. At the same time, the collective seems to be a threat to the individual and to the process of individuation; an incest-uroboric space from which the ego must be pulled and rescued. In practice, we encounter the polar manifestations: The collective unconscious is both an ancestral resource that supports the psychic roots of the individual, and at the same time connects us to haunting transgenerational traumas. These are birth curses and other unresolved family issues. A case history and a personal experience of an Israeli colleague illustrate the tensions of the unconscious. [ABSTRACT FROM AUTHOR]

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung's writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler's epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung's book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described - the development of a new attitude towards attitude itself. [ABSTRACT FROM AUTHOR]

For Jung, the discovery of type differences represented the beginning of his individuation journey, and his experiential discovery can model the path of learning about psychological type. A course on psychological type can enable individuals to discover empirically Jung's revelations about the psyche if it is structured like the individuation journey itself: beginning with differentiation of the preferred functions, proceeding to the inferior function at the midpoint of the journey, and concluding with an exploration of the unconscious functions. Such a pedagogical method mandates a non-prescriptive approach that empowers students to lead their own learning, an approach expressed by the Taoist concept of wu wei. Psychological Types references wu wei as a means of balancing consciousness and the unconscious. Sometimes Jung's typology is thought to deal only with consciousness, but in fact it represented Jung's own eightfold way into the unconscious. To illustrate the dynamic interaction of conscious and unconscious functions, John Beebe's eight-function eight-archetype model is an indispensable tool, because it illuminates the unconscious opposites inherent in each type and connects them with archetypal complexes. With the aid of Beebe's model, students can plot a typological trajectory of development for their journey to the Self. [ABSTRACT FROM AUTHOR]

In his Zarathustra seminars, Jung described Nietzsche's ring of eternal recurrence as an individuation symbol that denoted "the absolute completeness of the self" (Jung, 1989, p. 1044). Nietzsche conceived this idea in a moment of visionary experience "6,000 feet beyond man and time" (Nietzsche, 1888/1979, p. 100). Such experiences activate extraordinary synchronistic events. This essay opens up the intriguing question of the relationship between Nietzsche's thought of eternal recurrence and Jung's thought of synchronicity. While I was working on the first draft, I took a break, switched on the TV, and the image of the angelic Little Richard in performance appeared on the screen—a moment of Dionysian synchronicity! [ABSTRACT FROM AUTHOR]

The aim of this study is to scrutinize the individuation process of Murakami Haruki's protagonist, who feels a stark sense of loss and lack, in the novel Dance Dance Dance. The paper also focuses on "the other side" and death motifs that frequently emerge as the story goes. Sheep Man, Kiki and Gotanda represent the "shadow" of the protagonist. This article argues that the protagonist's confrontation with his "shadow" - Sheep Man by entering his room, which symbolizes the other side enables him to reach his core identity. Unable to reunite with Kiki, the protagonist who experiences incompleteness, reaches integrity with Yumiyoshi which reveals Murakami's deep understanding of the individual's continual struggle as a lack of being. This study not only examines the protagonist's search of "objet petit a" with Lacanian pscychoanalysis but also his struggle with his "shadow" during his individuation process with Jung's "shadow" archetype as well as the persona archetype that emerge in the novel. This study attempts to contribute to Murakami Haruki studies to comprehend the inner self of the narrator in the novel, who experiences fragmentation utilizing both Lacanian psychoanalytic theory and Jungian psychoanalysis which provides a much more elaborate discussion on the unconscious functioning of the protagonist. [ABSTRACT FROM AUTHOR]

Carl Jung's process of individuation (self-realization) can be usefully recast in "mythical–dramatistic" terms in which human development is seen as an exciting story of a trapped and disintegrated "cosmic person" who struggles to reassemble him or herself in us over time. This article describes the four stages of self-realization from the point of view of the unfolding of this primal person. The article then considers six central benefits of the mythical–dramatistic perspective for humanistic psychology: (a) a shift toward the use of personalistic versus abstract terms in human development; (b) a focus on inner dialogue in promoting growth; (c) an appreciation of the role of story as an ideal vehicle to express the embodiment of the eternal person over time; (d) an appreciation of the role of voice, vocation, and mission as key terms in psychological development; (e) a distinction between ego versus self-based psychological problems; and (f) a focus on the humanities in the training of clinical, counseling, and developmental psychologists. [ABSTRACT FROM AUTHOR]

A trend towards political polarization and radicalization is observable in many countries across the world. The rise of populist movements and an increasingly heated polarized discourse in the face of mounting environmental and cultural challenges calls for a multifaceted psychological engagement with these phenomena. C.G. Jung's vision of individuation remains crucial for understanding, and possibly mitigating, developments towards radicalization and division within and between cultures. This paper considers classic and contemporary depth psychological ideas regarding individuation, shadow work and cultural complexes, and applies these ideas to current socio-political developments. To further elucidate, Jungian thought is brought into conversation with the findings of a body of literature within social psychology called Terror Management Theory (TMT) which points to unconscious death anxiety as amplifying a sense of separation and otherness, as well as judgment and conflict between individuals and groups. This paper aims to deepen the understanding of current cultural polarization phenomena as well as to collective healing and growth by synthesizing ideas from Jung and TMT research, and to rekindle the fire of individuation as a counter to the trend of polarization, alienation and conflict. [ABSTRACT FROM AUTHOR]

The Yijing (Book of Changes) occupied a very significant position in C.G. Jung's mind, which was closely related to Richard Wilhelm's active recommendation and introduction of the Yijing wisdom. Inspired by the Yijing, Jung set forth the 'principle of synchronicity', by which scholars tend to discuss the relationship between Yijing and Jungian psychology. In fact, Jungian analytical psychology conceives in-depth onto-cosmological connotations corresponding to the philosophy of the Yijing. The terms invented or employed by Jung such as 'archetype', 'Self', 'individuation', 'mandala,' 'anima and animus', 'persona and shadow' are interrelated with the connotations of Taiji (Supreme Ultimate) (○) and liang yi (two-mode) () in the Yijing philosophy. A comparative study of the two disciplines can help us gain a more comprehensive and deeper understanding of both, and further improve the exchanges of Eastern and Western cultures. [ABSTRACT FROM AUTHOR]

This paper provides a Jungian interpretation of the frame story of 1001 Nights. Using a psychodynamic approach, the key characters in the frame story are considered as different pieces of the female psyche during the journey of individuation. This reveals the story's hidden content about inner enemies of the female psyche, such as a tyrannical animus that feeds from an oppressive environment. With a happy ending that represents the union of the ego and the animus, 1001 Nights highlights a path to women's empowerment and social harmony that involves facing inner and outer demons. The essay also argues that with its emphasis on freedoms as a source of individual and social peace, 1001 Nights captures the Zeitgeist of the period from which it emerged, namely 9th-century Abbasid rule, particularly under the reign of Caliph al-Mamun. [ABSTRACT FROM AUTHOR]

People need look only in their closets to find joy, asserts Japanese organizing consultant Marie Kondo. Followers worldwide rely on her method of household tidying to transform their cluttered spaces into refuges of serenity. Here, writer Jory Kahn uses C. G. Jung's typology to explore Kondo's approach as a powerful tool on the path to individuation. The key, Kahn says of Kondo's method, is to invoke Eros—the Greek god of love representing the creative impulse—to decide which possessions to keep and which to discard. Westerners often suspect the feeling function is too unpredictable, too wild, and trust the thinking function instead. Even though she does not name it as such, the feeling function is precisely what Kondo recommends. Keeping the treasured and trashing the rest can help one develop a happier, more conscious relationship with one's things and, ultimately, one's Self. Kahn observes that Kondo, a former Shinto shrine maiden, views everything as having a spirit. Greeting possessions accordingly animates even inanimate objects. Disengaging the thinking function in favor of the feeling function can be a transformative experience. [ABSTRACT FROM AUTHOR]

Later in his life, Carl Gustav Jung became increasingly interested in the alchemical process as a symbolic representation of the individuation journey. By focusing on the stages of the nigredo and the albedo, this paper expands upon the importance of these steps in the psychological process of individuation. Jung (1970a) wrote that individuation "gathers the world to oneself" rather than shutting one out from the world (p. 136). This is an aspect of the journey toward wholeness that is especially relevant in our current era of climate crisis. By exploring the nigredo and the albedo deeply, we can begin to see the many shades of blue that lie underneath. These blues, and the idea of feeling blue, offer a pathway to empathy and understanding through our shared grief. With a careful examination of The Red Book: Liber Novus (Jung, 2009), after a time of traumatic ambiguous loss, and amplified with the images of ice in our warming world, this paper takes a paradoxical journey. From the blues of the Arctic ice to the bright red of Liber Novus, this black and white path becomes illuminated with a variety of colors. This expanded, empathetic view of the complex image of ice brings with it the gift of the rubedo, a renewed hope born out of death, grief, and chaos. [ABSTRACT FROM AUTHOR]

Jung's individuation process is associated with the shadow, anima, self, sage, and persona archetypes, during which the protagonist achieves self-discovery and self- awareness. Abdel Khaliq Al-Rikabi’s The Seventh Day of Creation is one of the most popular Arabic novels in the twentieth century which has postmodern techniques including polyphony and time travel to present two main distinct narratives. If these intertwined narratives are considered separately, one can detect therein the archetypes informing Jung's idea of individuation. Most notably, the function of these archetypes in advancing the author's goal, which is a kind of self-discovery and creation of the novel, could be recognized in the novel’s first narrative, namely, Kitab Al-Kotob (Sirah Al-Zatiyeh). The psychological analysis of this narrative shows that the author encounters unconscious archetypal elements such as shadow, anima, and sage; toward the end of the process of individuation, he becomes aware of how the form and content of the narrative are created. The first story is Sirah Al-Zatiyeh which presents the process of self-discovery of the author himself, undergoes the process of individuation in order to collect the manuscripts of Rawouq. In a three-step process, the novel’s protagonist sets out on a symbolic journey to know himself and achieve self-discovery, after encountering the archetypes of the shadow (Badr and the poet), the anima (Warqa), and the sage (Shabib). [ABSTRACT FROM AUTHOR]

The Red Book by C. G. Jung remains an unexplored analogy for William Shakespeare's King Lear. Jungian critics of the play have mainly emphasized Lear's extraverted rationality versus his need to foster introversion and love. Jung's visionary experiences suggest an additional pattern: a departure from an initial state of psychological dysfunction, an encounter with unconscious forces, and a return that reflects inner progress. Within this tripartite structure, the two works share many themes and image patterns; but whereas Jung achieves genuine individuation, Lear's progress is more akin to enantiodromia than to the ideal that The Red Book proposes--a balance or unity of opposites in the creation of a new third state of being. [ABSTRACT FROM AUTHOR]

Copyright of Enthymema is the property of Enthymema, International Journal of Literary Criticism, Literary Theory & Philosophy of Literature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Viewing psychology as a cultural activity associated with technologies of the self, and noting the cultural phenomenon of the Jungian movement internationally, this paper presents a reading of Jung's 'A Study in the Process of Individuation' through the lens of dialogism. Jung's study pivots on the interpretation of paintings by a middle-aged American woman, 'Miss X', whom he treated in 1928. The present paper critically examines dialogical aspects of the Jungian text, such as Jung's metaphor of a dialogue with the unconscious, how he and his patient co-constructed her 'inner' dialogue, and the text's dialogue with its audience. It is concluded that the process of individuation described by Jung is fundamentally dialogical, evincing the human capacity to co-construct meanings of self-experience and thereby to change how we experience our own selves. [ABSTRACT FROM AUTHOR]

The Corona pandemic has brought the entire world face-to-face with the unknown. The world we knew is gone, and the new world has yet to reveal itself. Jung's psychology is primarily a psychology of the unconscious, or the unknown, and it therefore holds out great possibilities for meaning as we all confront this pandemic and its effects on the world. Jung's individuation process, a process of facing and gradually building relationships with the many archetypal forces in the unconscious, holds out hope for the individual, and thereby the world, to find purpose and vitality in the midst of this crisis. [ABSTRACT FROM AUTHOR]

Relationships, may they be short or long-lasting ones, represent an extremely precious field in which we can observe the emergence of unconscious material. Parental complexes, attachment styles, unresolved transgenerational issues, and even collective norms can all be observed within this dynamic, psychoactive realm. This article will attempt to identify some of the developmental phases of the couple relationship, and discuss how the emergence of the Hetairos/Hetaira attitude can deepen the process of self–knowledge and transformation that Jung called individuation. [ABSTRACT FROM AUTHOR]

According to Jung, the 'mana personality' represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of 'similarity to God'. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung's published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in 'La structure de l'inconscient' (1916) that preceded the successive proper treatment of the mana personality's notion presented, and here examined, in 'The relations between the ego and the unconscious' (1928). Successively, I take into consideration some further issues related to it discussed by Jung in 'The structure of the psyche' (1928/1931), 'Archaic man' (1931), and 'Nietzsche's Zarathustra'. [ABSTRACT FROM AUTHOR]

Jung's study centres on the amplification of pictures painted by a woman patient and posits their sequence as evincing the initial stages of the individuation process. His text performs a dialogue with its audience whereby Jung persuades us of this truth, and also reveals Jung's dialogue with his patient and with his own ideas. The present paper revisits the clinical material first with a focus on the interaction between Jung and his patient. The second part compares the 1940 and 1950 versions of Jung's study with attention to tensions that traverse them, such as Jung's attitude to the animus and his two voices as a practitioner and a theorist. [ABSTRACT FROM AUTHOR]

This article presents a theoretical path for small communities to reverse rising tides of crime and addiction by means of a community reinforcement approach. Vancouver's Chinatown offers an ideal opportunity for praxis due to the current enthusiasm of city planners in reviving this section of the city. At its highest level, we interpret a community's revitalization to include progress toward individuation as a collective, accompanied with increased opportunities for self-fulfillment among its residents. Therefore, as a foundation for the suggested community reinforcement approach, we first apply the humanistic theories of Jung as a means to enhance the integration of Chinatown's collective consciousness. Next, Maslow's hierarchy of needs serves as a blueprint for the self-actualization of its inhabitants. [ABSTRACT FROM AUTHOR]

In recent decades, indeterminate states of cultural identity in both individuals and nations have resulted from cross-cultural migrations and the resistance of host nations to critically re-evaluate traditional cultural complexes and welcome new influences. Jung's theory of individuation, Neumann's centroversion and Gebser's integrality provide a new foundation in consciousness for re-evaluating both individual and national cultural identities. In terms of the development and education of children, the two common threads in these three theories are individuation and recapitulation theory. Individuation, re-imagined by Neumann as centroversion, parallels Gebser's concept of integrality and provides a mediating foundation for comparing individuation and integrality. Both concepts are compared in terms of the first phase of the individuation process, characterized by the development and education of the child. The objective is to achieve an individuated-integral, spiritualized personality in the first half of life so that the spiritually mature adult can contribute to an evolved human consciousness and global cultural identity in the second half of life. [ABSTRACT FROM AUTHOR]

For complex reasons, Carl Jung was apprehensive of ecstatic rites in which participants dance to hypnotic drumming and transcend normal states of ego. He was also strongly opposed to the use of LSD, mescaline, and other psychotropic agents often used in such rites, cautioning that psychedelics facilitate access to unconscious energies one is ill-equipped to absorb. This paper represents a challenge to Jung’s thinking on both issues. Drawing upon recent research in shamanic studies and the once-again blossoming field of psychedelic research, D. J. Moores demonstrates the limitations of Jung's caution and argues for the value of ecstatic rites in depth work. [ABSTRACT FROM AUTHOR]

Jung's dreams about Africa reveal the Whiteness and colonialist assumptions typical of the twentieth century educated European. Jung's visits to Africa and New Mexico, and his dreams are critically discussed, showing how, even decades later, Jung failed to use his own theory of dreaming with regard to his own dreams. The compensatory function of his dreams was never effected, and his transference fantasies of Africa and blackness were reinforced rather than analyzed. There were unfortunate consequences for the development of his thinking and his understanding of the individuation process, since his oppositional thinking in terms of White and Black remained as a concrete transference fantasy as well as a colonialist attitude towards his internal world. The Nguni term ubuntu , will be used to reimagine individuation in more explicitly ethical and socially embedded ways. With regard to the development of consciousness, a distinction is developed between the withdrawal of projections and as a helpful therapeutic issue and as an epistemological approach to the place of meaning. If Jung's dreams of Africa had managed to "heal" him, Jungian psychology would look rather like it does today, because the way out of Jung's Colonialism is to be found in Jung's life and work, especially in his alchemical studies. [ABSTRACT FROM AUTHOR]

This communication is part of a doctoral research which proposes to analyze the expressions of the mystical experiences revisiting the new sight that the Analytical Psychology of Jung goes through amplifying the theme. It seeks to understand the nature and intensity of the mystical phenomena that take place when the human opens up to experience the aspects of the numinous in his becoming, finding in the primordial images - matrices of behaviors inherited by the humanmore founding experiences, with tendencies to repetitions and / or similarities. It discusses the relevance of the process of individuation that finds in the dialectic of opposites an amplification of consciousness capable of bringing it to wholeness. This understood nature and this intensity achieved with the help of living symbols enables the human to participate in a privileged coniunction (union of opposites) that helps him to reach a deeper center, as can be noticed in the lives of several mystics of Eastern and Western culture. [ABSTRACT FROM AUTHOR]

The relationship between love and hatred is evident in Greek epic and myth, Greek philosophy, and in Jungian theory. This article examines the cement of hatred in light of the 2016 election of Donald Trump. It briefly discusses Andrew Samuel's "action ethos" as a Jungian political response; Jung's thoughts on emotion, conflict, and consciousness as they pertain to individuation; and the notion of the cultural complex developed by Singer and Kimbles. This framework is deepened with a short meditation on mythic Chaos and its close relationship with Eros as a generative, formative, and connecting principle. The last half of the article reaches across a disciplinary boundary to employ three principles of complexity science to understand Trump's election and the world it has shaped: unpredictability, bifurcation, and autopoeisis. How might complexity theory help us to think differently about the eros of hatred in chaotic times, and what political actions might these thoughts inspire? [ABSTRACT FROM AUTHOR]

This paper presents the medieval symbol of the salt-point, a dot in a square in a circle, as a functional blueprint for the emergence of the transcendent self--the person fully entangled with an inner yet higher authority that is experienced as a state of grace. Jung had intuited this selforganizing movement, individuation, through the metaphor of squaring the circle, a continual refinement of the chaotic solutio of bitter salts of experiences and memories toward an end point of coherence of body, soul, and spirit. The salt-point is explored through a fresh perspective of an emergent dissociability of time and psyche through the images of chaos, kronos and Ananke, Aion, kairos and Metanoia, and cosmos. The idea of a salt solutio of time is presented side by side with concepts such as probability and time salt crystals. [ABSTRACT FROM AUTHOR]

The paper sets out to analyse Conrad's novella A Smile of Fortune and its narrator-protagonist's crisis of identity in terms of the Jungian concept of individuation. The dynamic process of constructing the narrative identity, as defined by Ricoeur, finds its psychological equivalent in the concept of individuation which involves recognizing and assimilating the opposites that reside within the unconscious and aims at transforming the psyche into the Self or coincidentia oppositorum. The paper focuses on the narrator's interaction with Jacobus and Alice as the stages of the individuation process which include a confrontation with the shadow and the anima, the archetypes of the unconscious. [ABSTRACT FROM AUTHOR]

The research paper evaluates Mohsin Hamid's novel The Reluctant Fundamentalist in the light of Carl Gustav Jung 's analytical philosophy. In this regard, the process of individuation as enunciated by Jung is deciphered in the ontogeny of the character of Changez. The novel can be interpreted as Changez 's flux towards the realization of identity based on his quest for self-coherence. The ordered persona of Changez is dismantled by the predominant disorder of post 9/11 happenings. This is how an odyssey of self-discovery begins on part of Changez leading to the development of his psychic self towards wholeness after facing disintegration due to the traumatic events of 9/11, as new and unexpected events can unsettle the equilibrium of one's personality. Alienation transpires in identity crisis which has the potential to initiate the process of individuation - individuation which maleates one's identity one relates to as one's distinct individuality- after a series of traumatic experiences. The study scrutinizes the nature of this sort of transformation by taking into account Changez's psychological, social and even physical reactions to post 9/11 happenings. [ABSTRACT FROM AUTHOR]

The author presents his own analysis of the strengths, weaknesses, opportunities, and threats (SWOT) of Jungian analysis. Topics discussed include Carl Jung's pre-modern understanding of psyche, the concept of individuation, and the threats for psychotherapy. Also presented are some suggestions on the potential of Jungian psychotherapy in reference to the author's work with and research on thyroid patients.