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The topic of this research is to analyze about archetype. Archetype is representation of metaphysical appeared from collective unconscious that can strengthen the personality of a person. This research’s objective is analyzing the archetype of main character Jim White that can show the personality of the person itself based on archetype perspective and alsofind ego that appear in the main character. The theory that the researcher used is archetype theory that develop by Jung. This research uses descriptive qualitative research that used script dialogue of the movie as the data to find the result. The researcher found 22 data related to ego (4 data) and seven archetype that appeared, those are persona (5 data), shadow (2 data) , anima (1 datum), hero (1 datum), great mother (2 data), wise old man ( 2 data) and self (5 data).

he purpose of this article is to establish that the mental state examination, a fundamentally important part of individual psychiatric examination, also has a role to play in the diagnosis of situations that could have potentially harmful political outcomes for whole societies. This is because societies operate through a collective mental state which is in a state of constant variability and at times can present a situation of extreme vulnerability. Political leaders of an infinite range of intentions can work through the collective mental state to mine the bedrock of collective consciousness, where national identity resides, to produce outcomes that can hugely range from beneficial to disastrous.

The paper critiques Rahimi’s novel with reference to the representation of the traumatic experiences of the protagonist. Conversing with relevant postulates of trauma theory, the researchers have identified different dimensions of the excruciating encounters and, also, their ramifications. With the purpose to look for traces of both collective and individual trauma in the novel, the article negotiates the portrayal of the female character to expose multiple layers of the agony triggered by the sense of being victimized unjustly. The mere depiction of trauma is the problem with most literary narratives without shedding light on the healing process, despite the fact that theorists have engaged with the possible solutions for overcoming trauma. However, this novel is an exception that is why the recuperative aspect has been specifically focused. The analysis suggests that the novel is an attempt to give voice to the unspeakable, narrating the traumatic history, with the help of fiction because, in the Freudian idiom, telling a story is a ‘talking cure’ which helps in the healing process. Moreover, the act of narrating the traumatic history of a nation also proves to be palliative for the collective consciousness.

The article is devoted to the historico-philosophical analysis of the phenomenon of personality in the receptive field of psychoanalytic views of Carl Gustav Jung. It is established, that personality is a conglomerate, that is a set of two opposite psychic structures: (a) consciousness (Ego) – the areas of self-awareness and (b) the areas of unconsciousness (personal unconsciousness and collective unconsciousness),which to the form a holistic image of the personality (deu. gestalt). For it is known, that personality is an organic whole only provided if the coherence of all structures of the psyche. It is underlined, that thanks to the symbiotic combination of the upper and lower layers of the psyche was formed a «holistic canvas» of the collective unconscious. In fact, this kind of syncretism can be explained only by the fact that consciousness and the personal unconsciousness (the area of conflicts and repressed, forgotten, repressed memories, which were previously realized and eventually fixed as complexes) are inherited psychic dispositional structures of the collective unconsciousness, which is storage the lion’s share of displaced «forgotten» information. It is emphasized, that the collective unconsciousness (the lower layer of the mental structure) is a reservoir for instincts and archetypes (historical experience inherited from previous generations). It is substantiated, that each personality belongs to a certain type of «psychological attitude» => [extrovert] – [ambievert] – [introvert] and on the basis of this analysis were identified peculiarities of each of the presented types.

This work originates from reflections on the observation of recurring themes in dreams of patients in psychoanalytic treatment during the most restrictive lockdown period in Italy (March - May 2020). The authors focus on the peculiar dialogic state between consciousness and the unconscious that arose following a collective event such as that of the pandemic, which determined the activation of complex personal nuclei, compensatory effects of the unconscious psyche and new perspective functions. These latter aspects are interpreted with reference to the contributions of Erich Neumann, bringing a new psychological vision of the relationship between Man and Nature in relation to catastrophic events.Ce travail a pour point de départ nos réflexions sur l’observation de thèmes récurrents dans les rêves de patients en traitement psychanalytique durant la période de confinement le plus strict en Italie (de mars à mai 2020). Les auteurs se concentrent sur l’état dialogique singulier entre la conscience et l’inconscient, qui survient à la suite d’un événement collectif tel la pandémie, et qui détermine l’activation de noyaux personnels complexes, les effets compensatoires de la psyché inconsciente et les fonctions de nouvelle perspective. Ces derniers aspects sont interprétés en référence aux apports d’Erich Neumann, amenant une nouvelle vision psychologique de la relation entre l’Homme et la Nature en lien avec des événements catastrophiques.Diese Arbeit basiert auf Überlegungen zur Beobachtung wiederkehrender Themen in Träumen von Patienten in psychoanalytischer Behandlung während des restriktivsten Lockdowns in Italien (März - Mai 2020). Die Autoren konzentrieren sich auf den besonderen dialogischen Zustand zwischen Bewußtem und Unbewußtem, der in der Folge eines kollektiven Ereignisses wie dem der Pandemie entstand, das die Aktivierung persönlicher Komplexkerne, kompensatorische Effekte der unbewußten Psyche und neuer perspektivischer Funktionen hervorrief. Diese letzteren Aspekte werden unter Bezugnahme auf die Beiträge von Erich Neumann interpretiert und erbringen eine neue psychologische Sicht auf die Beziehung zwischen Mensch und Natur hinsichtlich katastrophaler Ereignisse.Questo lavoro nasce dalle riflessioni sull'osservazione di temi ricorrenti nei sogni dei pazienti in analisi durante il periodo di lockdown restrittivo in Italia (marzo-maggio 2020). Gli Autori si focalizzano sul particolare stato dialogico tra conscio ed inconscio che è emerso a seguito di un evento collettivo quale la pandemia, che ha determinato l'attivazione di nuclei complessuali personali, effetti compensatori dell'inconscio e nuove funzioni prospettiche. Proprio queste ultime vengono interpretate in riferimento ai contributi di Erich Neumann, ed offrono una nuova visione psicologica della relazione tra Uomo e Natura in relazione ad eventi catastrofici.Истоками работы стали размышления о повторяющихся темах в сновидениях пациентов, проходивших психоанализ в период самого строгого в Италии локдауна (март - май 2020). Авторы обращают внимание на особое состояние диалога между сознанием и бессознательным, которое возникает в результате коллективного события, например, пандемии, и обуславливает активацию комплексных личных ядер, компенсаторных эффектов в бессознательном и новых перспективных функций. Упомянутые аспекты интерпретируются в соответствии с представлениями Эриха Нойманна, который привнес новое психологическое видении в отношения между Человеком и Природой в ситуации катастрофических событий.El presente trabajo se origina a partir de reflexiones basadas en la observación de temas recurrentes en sueños de pacientes en tratamiento psicoanalítico durante el período de cuarentena de mayor restricción en Italia (Marzo-Mayo 2020). Los autores focalizan en el estado dialógico peculiar entre la consciencia y el inconsciente que emergió a partir de un evento colectivo como el de la pandemia, el cual determinó la activación de núcleos de complejos personales, efectos compensatorios de la psique inconsciente y nuevas funciones. Estos últimos aspectos son interpretados con referencia a las contribuciones de Erich Neumann, ofreciendo una nueva visión psicológica de la relación entre el Hombre y la Naturaleza con relación a los eventos catastróficos.这篇文章来自对反复出现的梦的主题的反思, 这些梦是意大利(2020年3月至5月)最严格的封城期间, 接受心理分析治疗的病人们做的。作者关注在类似疫情这种集体事件之后, 唤起的意识与无意识之间特定的对话性的状态, 这一对话性的状态决定了复杂的个人核心的激活, 无意识心灵的补偿作用, 及产生新视角的功能。后面提及的这个功能, 在文章中参考埃里希-诺伊曼 (Erich Neumann)的贡献, 进行了解释, 其中带入了一个新的视角来看待在灾难事件中人与自然的关系。.

This article intends to explore the concept of feminism as presented in the works of Virginia Woolf, Mary Ann Evans, Jane Austen, Sylvia Plath, Kamala Das and Maya Angelou.A selective study of their works is conducted to exhibit the ways in which they presented the woman characters in order to deal with socially relevant issues. Woman victimisation, racism, discrimination etc become the major focus of these writers. This article investigates the collective unconscious realm of these writers and how it influenced them in their writing. The writers’ individual conception of feminism is also studied and critiqued. The traditional conception of beauty, perfection in the works of writers like Petrarch had resulted in the general objection from the women writers and it led to the representation of women characters in their novel quite differently. The article brings to light the minute flaws in the approach of the women writers and concludes by highlighting their contribution to feminism.

Psihologija je nauka koja se jedno vrijeme bavila prvenstveno ličnošću. Danas psihologija nije okrenuta samo pojedincu. Ona proučava grupne procese, proučava moral i etiku koji su u osnovi ljudskog ponašanja i sva druga tangentna područja. Međutim, psihologija grupe, mase, rulje i kolektiva uopšte ostale su na marginama ove nauke. Naravno, bilo je i danas ima ozbiljnih opservacija na tom planu, ali to je još uvijek marginalno. Psihologija mase ili rulje je zanimljiva za one koji proučavaju ratna dešavanja, koji nastoje dokučiti uzroke ratnih zbivanja. U ovom radu autor baca zanimljivo svjetlo na kolektivnu podsvijest, na kolektivno nesvjesno. Polazi od razjašnjavanja pojma podsvijesti pojedinca, a odmah potom razlaže odnos ja i mi-identiteta, odnosno identiteta koji osoba pronalazi u vlastitom etnosu. Dalje razjašnjava zašto neki pojedinci žele da self prekriju mi-identitetom. Ovdje neminovno dolazi do negativnih svojstava mi-identiteta i iznosi ih u tabeli. Sada se pita da li bi škole mogle da se bave negativnim i pozitivnim stranama kolektivno nesvjesnog. Prvo obrazlaže zašto se one ne bave time, a potom daje ideje o tome kako bi trebalo da izgleda škola koja kultiviše pozitivne aspekte kolektivno nesvjesnog.

Exclusive breastfeeding is still an interesting topic of discussion, especially among Indonesian women. This article is a qualitative study with interviews as data collection method. This study reveals that the group Exclusive Pumping Mama Indonesia (Eping) can serve as a place for informants in seeking breastfeeding-related information, or simply gaining more knowledge from the problems faced by other group members. By gaining such knowledge, the informants are then able to also spread such information or to educate people around them. This group has successfully established collective consciousness in breastfeeding that leads them to create real or offline actions.

The purpose of the study is a historicо-philosophical interpretation of the archetypes of personality as symbolic images of the collective unconscious in the receptive field of psychoanalytic views of Carl Gustav Jung. The methodological basis of the study is the such general scientific principles: interdisciplinary approach, the principle of objectivity, the principle of integrity and general philosophical methods: psychoanalytic method; phenomenological method; hermeneutic method. Scientific novelty of the study consists in the fact that within the Jungian analytical psychology to the author managed to carry out historico-philosophical reconstruction of ideas about the archetypes of personality, as myth-making constructs that fill the gaps between conscious and unconscious instance and reveal the symbolic meaning of archetypal figures, which are translators of generic information. In the course of the study were obtained the following conclusions: (1) determined that the collective unconscious is a fraction that consists of structural components-archetypes, which are able to establish the internal relationship between the individual and the world around him and directly influence his worldview and behavior, which is accompanied by radical mood swings (emotional lability); (2) emphasized that the individual, as a conscious subject in order to reach maturity on a psychological level must go beyond «comfort zone», that is go through the «path of the hero» and to win their inner demons, overcoming their own fears, phobias and complexes; (3) substantiated that the archetypes are archaic images, which breaks through the «defense» of consciousness and affects the fate and life activities of human; (4) emphasized that the predominance in the collective unconscious of animal archetypes and instincts can negatively affect the human psyche and lead to the decentration of the subject (according to P.–M. Foucault), that is to the splitting of the personality; (5) analyzed the specificity of archetypes аs integrated images of own «Ego», which are reduced to universal mythologies (lat. summa summarum) and are common to the cultures of different peoples of the world; (6) found that the transcendental function is a link between conscious and unconscious structure, which in their collide is able to «painlessly» neutralize the effects of internal conflict.

L'autore evidenzia il rapporto tra il modello analitico junghiano e la cura delle psicosi, utilizzando la dimensione del mito e dell'inconscio collettivo. Lo scritto parte dall'esperienza effettuata all'interno di un contesto istituzionale, una struttura residenziale intermedia per la cura dei pazienti psichiatrici con gravi patologie, in cui il lavoro analitico si è confrontato sia con la dinamica relazionale paziente- terapeuta, ma anche con il sistema gruppo-istituzione. Il lavoro analitico, in tal senso, si è avvalso del patrimoniomitologico per acquisire immagini, simboli ed emozioni che hanno permesso una migliore comprensione del vissuto e del linguaggio della dimensione psicotica.

The purpose of the article is a methodological analysis of the main ideas of the concept of C.G. Jung. The method used is a methodological and theoretical analysis, empirical research. The following levels of methodology in psychology have been identified: intra-conceptual, inter-conceptual, general psychological, general scientific, meta-methodological. It is stated that at the highest, meta-methodological level, the influence of the psychological concept (theory) on the solution of the problems of modern people, society and civilization is revealed. The constructiveness of the idea of K.G. Jung about the primacy of the task of psychology in justifying the goals of a healthy, happy and meaningful life, teaching self-knowledge and self-realization and selfdevelopment, and secondary to the task of providing psychological assistance to the needy is stated. The idea is substantiated that in the inner world of man, beside the individually unique, which K.G. Jung considers the main reality of the inner world of the individual, there is also the common, universal in its higher manifestations, and not just archetypal. It is noted that the sharp orientation of a person towards the individual leads not only to self-development, creativity, the desire to become a happy person, to receive authentic pleasure, but also to cultivating selfishness, unreasonable self-centering, causes barriers, misunderstandings. It is argued that the combination of these tendencies enhances a person's ability to manifest love, create good and fight against evil, ensure freedom and responsibility, overcome selfish tendencies, deepen mutual understanding, spiritual, moral, social and psychological identity. The main complexes (archetypes) of the collective unconscious – “self-identity”, “person”, “shadow”, “animus” and “amine”, are selected and characterized by the scholar. The thesis is argued that the centre of the archetype “self-identity” is the spiritual ego, of transcendental origin and immanent existence, characterized by the phenomenology of the spiritual ego. It is argued that our “shadow” is caused not only by the archetypal social and psychological nature, but also by spiritual factors, first of all, as a result of human sin. It is noted that the person as an unconscious element of the collective psyche is not uniquely archetypal in nature, because its forms of expression are dynamically changing under the influence of trends of modern culture and civilization in general. It is stated that in the inner world of man, apart from the psyche (personality), there is a spiritual ego, characterized by the relationship between them. It is hypothesized that for a healthy individual, the “amine” is almost uniquely represented in the collective unconscious woman, and the “animus” is a man, and not in both sexes simultaneously.

No nation is protected against the damages of COVID-19 and this disease seems to be changing the global collective consciousness, taking humans to the deepest conflict of "to be or not to be" - a "life or death" situation! The characteristic feature of the upcoming years in the expanded global collective consciousness seems to be "existential anxiety", and human beings from various societies will deal with the existential issues more explicitly. Coping with existential anxiety could not be acquired merely by mental knowledge alone, and this ability must be acquired by going through mental growth and transcendence and find the ability to help people flourish themselves.

The various ways schools of psychotherapy relate to dreams have been marked by isolationism and mutual conflict rather than self-examination and then integrating the discoveries and methods of other schools. Jung's method was in opposition to Freud's psychoanalysis. Existential psychology was dismissive of Freud's and Jung's discoveries, while cognitive dream interpretation and cognitive therapy sought other roads entirely. In addition, scientific and neuropsychological dream research has been only insignificantly tied to the psychotherapeutic dream theories. These conflicts and the lack of a comprehensive dream theory has made it convenient for the current rationalist collective consciousness and treatment systems to reject the often times challenging knowledge about ourselves that dreams can provide. This paper describes how contemporary theories of complex cybernetic information networks can create an overriding, constructive framework for uncovering common traits within the above-mentioned branches of dream research and dreamwork. Within this framework, ten core qualities are delineated, supported by both therapeutic knowledge as well as scientific research: 1) Dreams deal with matters important to us; 2) Dreams symbolize; 3) Dreams personify; 4) Dreams are trial runs in a safe place; 5) Dreams are online to unconscious intelligence; 6) Dreams are pattern recognition; 7) Dreams are high level communication; 8) Dreams are condensed information; 9) Dreams are experiences of wholeness; 10) Dreams are psychological energy landscapes. For each core quality I describe short dreamwork sequences from my own practice and a schematic image of how I perceive the overriding interaction between systems in the dreaming brain. For each core quality recommendations for practical dreamwork are provided. Finally, I draw attention to dreams as a huge psychological resource for humankind.La manière dont les écoles de psychothérapie s’intéressent au rêve a été caractérisée par l’isolationnisme et les conflits plutôt que par l’introspection puis l’intégration des découvertes et des méthodes d’autres écoles. La méthode de Jung était en opposition avec la psychanalyse de Freud. La psychologie existentielle prenait de haut les découvertes de Freud et de Jung, pendant que l’interprétation cognitive du rêve et la thérapie cognitive cherchaient des voies complètement différentes. De plus, la recherche scientifique et neuropsychologique sur le rêve a été très peu liée aux théories psychothérapeutiques du rêve. Ces conflits, ainsi que l’absence d’une théorie globale sur le rêve, ont facilité le rejet par la conscience collective rationnelle actuelle et par le système de traitement de la connaissance sur nous souvent exigeante que nous apporte le rêve. Cet article décrit comment les théories contemporaines des réseaux d’information cybernétique complexe peuvent créer un cadre fondamental et constructif pour dévoiler les traits communs entre les branches de recherche sur le rêve et de travail sur le rêve mentionnées ci-dessus. Dans ce cadre, dix qualités essentielles sont définies selon la connaissance thérapeutique et la recherche scientifique: 1) Les rêves s’occupent des problèmes qui nous importent, 2) Les rêves symbolisent, 3) Les rêves personnifient, 4) Les rêves sont des essais effectués dans un espace sans danger, 5) Les rêves sont connectés à l’intelligence inconsciente, 6) Les rêves sont une reconnaissance des formes ou des schémas, 7) Les rêves sont des communications de haut niveau, 8) Les rêves sont de l’information condensée, 9) Les rêves sont des expériences de globalité, 10) Les rêves sont des paysages d’énergie psychologique. En tant qu’illustrations, je décris pour chaque qualité de courtes séquences de travail avec les rêves à partir de ma propre pratique, et une image schématique de comment je perçois l’interaction principale entre les systèmes du cerveau en train de rêver. Pour chacune des Qualités Essentielles des recommandations concernant le travail possible sur le rêve sont fournies. Finalement j’attire l’attention sur la ressource potentielle énorme que sont les rêves pour l’humanité dans sa totalité.Die Art und Weise, wie Psychotherapieschulen sich auf Träume beziehen, war eher von Isolationismus und gegenseitigen Konflikten geprägt als von Selbstprüfung und der darauf aufbauenden Integration der Entdeckungen und Methoden anderer Schulen. Jungs Methode stand im Gegensatz zu Freuds Psychoanalyse. Die Existenzpsychologie lehnte Freuds und Jungs Entdeckungen ab, während die kognitive Traumdeutung und die kognitive Therapie völlig andere Wege suchten. Darüber hinaus ist die wissenschaftliche und neuropsychologische Traumforschung nur unwesentlich an die psychotherapeutischen Traumtheorien gebunden. Diese Konflikte und das Fehlen einer umfassenden Traumtheorie haben es dem gegenwärtigen rationalistischen kollektiven Bewußtsein und Behandlungssystem erleichtert, das oftmals herausfordernde Wissen über uns selbst, das Träume liefern können, abzulehnen. Der Artikel beschreibt, wie zeitgenössische Theorien komplexer kybernetischer Informationsnetze einen diesen Zustand beendenden, konstruktiven Rahmen für die Aufdeckung gemeinsamer Merkmale in den oben genannten Zweigen der Traumforschung und Traumarbeit schaffen können. In diesem Rahmen werden zehn Kernqualitäten dargestellt, die sowohl vom therapeutischen Wissen als auch von der wissenschaftlichen Forschung unterstützt werden: 1) Träume befassen sich mit Angelegenheiten, die für uns wichtig sind, 2) Träume symbolisieren, 3) Träume verkörpern, 4) Träume sind Probeläufe an einem sicheren Ort, 5) Träume sind online mit unbewußter Intelligenz, 6) Träume sind Mustererkennung, 7) Träume sind Kommunikation auf hohem Niveau, 8) Träume sind verdichtete Information, 9) Träume sind Erfahrungen der Ganzheit, 10) Träume sind psychologische Energielandschaften. Als verdeutlichende Illustrationen beschreibe ich für jede Kernqualität kurze Traumsequenzen aus meiner eigenen Praxis sowie ein schematisches Bild davon, wie ich die übergeordnete Interaktion zwischen Systemen im träumenden Gehirn wahrnehme. Für jede Kernqualität werden Empfehlungen für die praktische Traumarbeit gegeben. Schließlich mache ich auf Träume als riesige psychologische Ressource für die Menschheit in ihrer Gesamtheit aufmerksam.I modi in cui le scuole di psicoterapia si rapportano ai sogni sono stati contrassegnati dall’isolazionismo e dal conflitto reciproco piuttosto che dall’auto-esame e quindi dall’integrazione delle scoperte e dei metodi di altre scuole. Il metodo di Jung era in opposizione alla psicoanalisi di Freud. La psicologia esistenziale ignorava le scoperte di Freud e Jung, mentre l’interpretazione cognitiva dei sogni e la terapia cognitiva cercavano altre strade. Oltre a tutto ciò, la ricerca scientifica e neuropsicologica dei sogni è stata legata solo in modo insignificante alle teorie psicoterapeutiche dei sogni. Questi conflitti e la mancanza di una teoria onirica esaustiva hanno reso conveniente per l’attuale coscienza collettiva razionalista e sistema di cura rifiutare la difficile conoscenza di noi stessi che i sogni possono fornire. L’articolo descrive come le teorie contemporanee di reti informatiche cibernetiche complesse possono creare un quadro costruttivo per scoprire tratti comuni all’interno dei succitati rami della ricerca onirica e del lavoro sui sogni. In questo ambito, vengono delineate dieci qualità fondamentali supportate sia dalla conoscenza terapeutica, sia dalla ricerca scientifica: 1) I sogni affrontano questioni importanti per noi; 2) I sogni simboleggiano; 3) I sogni personificano; 4) I sogni sono esercitazioni in un posto sicuro; 5) I sogni sono in linea con l’intelligenza inconscia; 6) I sogni sono riconoscimento di schemi; 7) I sogni sono comunicazione di alto livello; 8) I sogni sono informazioni condensate; 9) I sogni sono esperienze di completezza; 10) I sogni sono paesaggi delineati da energia psichica. Per dare illustrazioni educative descrivo, per ogni qualità fondamentale, brevi sequenze di sogni dalla mia pratica personale e un’immagine schematica di come percepisco l’interazione prevalente tra i sistemi nel cervello durante i sogni. Per ogni qualità fondamentale vengono fornite raccomandazioni per la pratica del lavoro sui sogni. Infine, richiamo l’attenzione sui sogni come enorme risorsa psicologica per l’umanità nel suo insieme.Отношение различных подходов в психотерапии к работе со сновидениями характеризуется изолированностью и конфликтностью, практически отсутствует самоисследование с последующей интеграцией находок и методов других школ. Метод Юнга находился в оппозиции к методу Фрейда, экзистенциальная психология игнорировала открытия Фрейда и Юнга, когнитивная терапия искала собственные пути интерпретации сновидений. Научные и нейропсихологические исследования сновидений лишь незначительным образом соотносили свои результаты с психотерапевтическими теориями сновидений. Эти конфликты и отсутствие полноценной теории сновидений облегчили задачу современного рационалистического коллективного сознания и системы лечения: знания о себе, которые мы можем получить благодаря сновидениям, часто оказывается отвергнутым. В данной статье описано, как современные теории сложных кибернетических информационных сетей могут создать конструктивную рамку для неизученных общих аспектов вышеупомянутых направлений исследований сновидений и работы с ними. Этой рамке присущи десять ключевых характеристик, которые нашли подтверждение и терапевтическом знании, и в научном исследовании: 1) Сновидения имеют дело с важным для нас, 2) сновидения символизируют, 3) сновидения персонифицируют, 4) сновидения - это безопасное место для проб и ошибок, 5) сновидения ведут нас к бессознательному интеллекту, 6) сновидения - это распознавание паттернов, 7) сновидения - это коммуникация высокого уровня, 8) сновидения - это сжатая информация, 9) сновидения - это переживание целостности, 10) сновидения - это ландшафт психологической энергии. В качестве учебной иллюстрации для каждого ключевого качества я привожу короткий пример работы со сновидениями из моей практики, а также даю схематический образ того, как я воспринимаю пересекающееся взаимодействие между системами сновидящего мозга. Для каждого Ключевого Качества приведены рекомендации по практического работе. В заключении я обращаю внимание на сновидения как на богатый психологический ресурс для всего человечества.Los modos en los que las escuelas de psicoterapia se han referido a los sueños han estados marcados por el aislamiento y el conflicto mutuo en vez de por la autoevaluación y la integración posterior de los descubrimientos y los métodos de las otras escuelas. El método de Jung se oponía al psicoanálisis de Freud. La psicología Existencial desacreditó los descubrimientos de Freud y de Jung, mientras que la interpretación cognitiva de los sueños y la terapia cognitiva buscó enteramente otros caminos. Junto a todo lo anterior, la investigación científica y neuropsicológica de sueños ha estado ligada a las teorías psicológicas solo de manera insignificante. Estos conflictos y la ausencia de una teoría comprehensiva de los sueños, ha dado lugar a que la actual consciencia colectiva racionalista y los sistemas de tratamiento rechacen el - a menudo desafiante - conocimiento sobre nosotros mismos que los sueños pueden proveer. El artículo describe cómo las teorías contemporáneas de redes complejas de información cibernética puedan crear un marco de referencia constructivo para descubrir rasgos comunes dentro de las líneas de investigación de los sueños mencionadas anteriormente. Dentro de este marco de referencia, se describen diez cualidades centrales, sustentadas tanto por el conocimiento terapéutico como por la investigación científica. 1) Los sueños dan cuenta de cuestiones que nos son importantes; 2) Los sueños simbolizan; 3) Los sueños personifican; 4) Los sueños son ensayos en un lugar seguro; 5) Los sueños son vías a una inteligencia inconsciente; 6) Los sueños son patrones de reconocimiento; 7) Los sueños son comunicaciones de alto nivel; 8) Los sueños son información condensada;9) Los sueños son experiencias de totalidad; 10) Los sueños son paisajes de energía psicológica. Como ilustraciones educativas, describo, para cada cualidad central, secuencias cortas de trabajo de sueños de mi propia práctica y una imagen esquemática de como percibo la interacción entre los diferentes sistemas en el cerebro soñante. Para cada Cualidad Central se proveen recomendaciones prácticas para el trabajo de sueños. Finalmente, llamo la atención hacia los sueños como un inmenso recurso psicológico para la humanidad en su totalidad.关于梦的心理治疗理论, 一个特点就是它们相互隔离, 互相排斥, 它们没有进行自我检验然后把各自的发现和方法进行整合。荣格的方法与弗洛伊德的对立, 存在主义轻视弗洛伊德和荣格的发现, 认知取向的释梦和认知治疗则走了完全不一样的路径。此外, 科学和神经心理学梦的研究则很少与心理治疗梦的理论建立有意义的联系。这些冲突, 以及对梦的综合理论的缺乏, 让现代理性的集体意识和治疗体系更加容易否决梦所提供的, 那些时常挑战我们关于自身认识的知识。文章描述了通过复杂性控制信息网络的现代理论, 如何构建一个高于所有的, 建构性的架构, 用以覆盖以上谈及的梦的研究和梦的工作的所有普遍特质。在这个架构中, 勾画出了十个核心特质, 它们的建构来自于治疗知识和科学研究:1)梦处理对我们重要的事情；2)梦会象征；3)梦涉及个人；4)梦是在一个安全之地进行的试验；5)梦连接无意识的智慧；6)梦是模式认知；7)梦是高水平的沟通；8)梦是高浓度的信息；9)梦是完整性的经验；10)梦是心理能量的景致。作为教育性的说明, 我会对每个核心特征进行描述, 我会以我实践中的简短的梦的工作序列为例, 以及附上概略图描述我如何理解在做梦大脑中, 这些概括一切的系统间的交互。我针对每个核心特征给出梦的工作实践的建议。最后, 我强调梦的整体性是人类巨大的心理资源。.

The sleep paralysis nightmare has been reported from antiquity to modernity across manifold cultures. Many people who experience nocturnal assaults by dark entities, demons, hags, or incubi during ...

The author begins in the pitch darkness of the somatic unconscious, works his way up through the instinctual level of the collective unconscious to the imaginal level, and then to the spiritual unc...

Modern neurosciences have now undermined the notion that so-called archetypes, as conceived of by C. G. Jung in his Analytical Psychology, are innate or preexistent to the psychic development of the individual. Most existential therapists today similarly dismiss the theory of archetypes as being overly deterministic and phenomenologically inaccurate. Nonetheless, archetypes as psychological “models” exert a powerful influence on human existence. Thus, existential therapists cannot merely minimize the archetype’s central role in basic human experience and behavior. From an existential perspective, the archetype develops in the relationship between the individual and the information she or he receives from the world. The archetype itself changes over time and across different cultures, although it self-maintains quite uniformly due to the inextricable linkage it has with the most profound aspects of instinctual human behaviors, such as common emotional responses to specific situations. Therefore, there is undeniably a deep and abiding nexus between our emotions, our instincts, and our archetypes. In this article, the author, a psychiatrist and existential therapist, affirms that the analysis during existential therapy of how the individual has interpreted and elaborated the subjective significance of their own archetypes promotes the expansion of the client’s “internal maps,” and facilitates the creative search for new possibilities in life.

Few thinkers have entered our collective consciousness as much as Freud and Jung. Most modern psychologists could only dream of such staying power. Becker and Neuberg argue that Jung’s plumbing of ...

The objective of this research was to analyze the archetype of death found in the collective unconscious of the young adults of Saltillo, who have had near death experienced, either directly or through a close relative. There were four participants: 2 women and 4 men, with ages ranging from 24 to 29. The technique used for collecting information was an in-depth interview. The interviews were conducted individually and in a session with each participant. Only one subject's interview was conducted in two sessions due to the amount of information. An analysis of the discourse with a hermeneutic approach was developed, guided by the interpretation theory of Paul Ricœur (2003). Three categories of analysis were made: the concept of death, beliefs about death, characteristics about death. At the time of categorizing the information, it was decided to add one more category, which is that of emotions and feelings about death El objetivo de esta investigación fue analizar el arquetipo de muerte que se encuentra en el inconsciente colectivo de los jóvenes de Saltillo, que han tenido un acercamiento con la muerte, ya sea de forma directa o a través de un familiar cercano. Los participantes fueron 6 jóvenes: 2 mujeres y 4 hombres con edades que oscilan entre los 24 y 29 años. La técnica de recolección de la información utilizada fue la entrevista a profundidad. Las entrevistas se realizaron de manera individual y en una sesión con cada participante, a excepción de un sujeto, que debido a la cantidad de información, se realizó en dos sesiones. Se elaboró unanálisis del discurso con aproximación a la hermenéutica, guiada por la teoría de la interpretación de Paul Ricœur (2003). Se hicieron 3 categorías de análisis: concepto de muerte, creencias ante la muerte, características alrededor de la muerte. Al momento de realizar la categorización de la información, se decidió añadir una categoría más, que es la de emociones y sentimientos ante la muerte

Annotation. Spiritual and moral values and motives are historically the basis of the mental matrix of the Russian citizen, determining the development and acting as a psychological coping mechanism in a crisis. In the modern world, it is spiritual values and motives that are being transformed. Mental protection of a personality based on the integrity of primal archetypes of the collective unconscious, creating mental traits and identity is interrupted, which leads to destructive changes, specifically, deprivation, alienation, deviance. In this regard, the purpose of the article is to identify the features of the transformation of spiritual and moral values of modern Russians. In the course of four sociological studies in 2007, 2009, 2010, 2019 in the regions of Russia, the values of schoolchildren (15-17 years), students (17-22 years), working youth (23-29 years) were studied. The research was based on personal, activity oriented, systemic and subjective approaches. It resulted in the consideration of the dynamics of personal values’ changes from 2007 to 2019, revealing the integrity of basic, spiritual, and moral values, which are fundamental for the personality formation of a Russian living in a particular historical and geographical environment.

The article covers issues related to the psychology of KG Jung, namely with the transcendent function of the psyche. The basic concepts and provisions of the analytical approach of KG Jung are considered such as archetype, collective unconsciousness, player position, transcendence, transcendental function and others. The authors investigates such things as transcendent function of psyche as a necessary mental factor for the successful beginning and transference of the individuation process and relations between it and board role games. The article also pays attention to such an issue as the importance of creative activity manifestations for the normalization of the work of the transcendental function and the psyche as a whole. The phenomenon of board role games as manifestations of creative activity is considered. The study of the phenomenon of board role games and their possible connection with the state of the transcendent function of the psyche is considered due to the fact that board role games have gained significant popularity among young people. Peculiarities of game as a type of human activity and board role games in the process of transcendental function development of psyche are determined. The main types of role-playing games in general are named. Definitions of the basic concepts inherent in the subculture of board role-playing games today are given. The authors consider that during the board role-playing game, there is a violent activity of the collective unconscious archetypes, which in turn entails the need to use the transcendental function of the psyche of the players in order to become aware of these undefined mental contents. Based on the above, we can say that the article may be useful for professionals interested in the relationship of the Jungian approach with creative processes, namely its practical side, the importance of modern youth subcultures. Considering the results of the research, the conclusion was made that board role games are the factor in the development of the transcendental function of the psyche.

The emergence of the Covid-19 pandemic brought many changes to daily life in Canada. One such behavior that surfaced was what could be defined as ‘panic hoarding,’ namely, the purchasing of items such as toilet paper, sanitizer and disinfectant in far greater quantities per person than other times, which risked the creation of shortages across communities. In order to understand such behavior, this article will use ideas from Émile Durkheim to analyze the relationship of social media and its impact on the behavior of panic hoarding. In particular, Durkheim’s concepts of collective consciousness show how social media provides enough impetus to make the case that this pandemic is better defined by mechanical than organic solidarity. We can see social media as the vehicle through which collective consciousness can be experienced, and more immediately so at this time, insofar as we see how it influences panic hoarding behavior. We can also see that social media’s use of memes can be likened to totems, and that they give clues to the values we hold at this time.

Introduction: It can be argued that beauty is not only an aesthetic value, but it is also a social capital which is supported by the global beauty industry. Advertising kindly offers all kinds of ways to acquire and maintain beauty and youth that require large investments. Recent studies demonstrate that physical attractiveness guided by modern sociocultural standards is associated with a higher level of psychological well-being, social ease, assertiveness, and confidence. What is behind this pursuit of ideal beauty and eternal youth: the life-long struggle for survival, selfless love for beauty, or something else that lurks in the depths of the human unconscious? Purpose: The aim of the paper is to analyze the modern-day feminine beauty ideal through the lens of Jungian archetypes. Methodology: An extensive literary review of relevant articles for the period 2000-2020 was performed using PubMed and Google databases, with the following key words: “Feminine beauty ideal, body image, beauty and youth, mental health problems, C.G. Jung, archetypes of collective unconsciousness”. Along with it, the author used Jung’s theory of archetypes, integrative anthropological approach, and hermeneutical methodology. Results and Discussion: Advertising and the beauty industry have a huge impact on women and their self-image. Exposure to visual media depicting idealized faces and bodies causes a negative or distorted self-image. The new globalized and homogenized beauty ideal emphasizes youth and slimness. Over the past few decades, the emphasis on this ideal has been accompanied by an increase in the level of dissatisfaction with their bodies among both women and men. Though face and body image concerns are not a mental health condition in themselves, they have a negative impact on women’s mental health being associated with body dysmorphic disorder, social anxiety disorder, obsessive-compulsive disorder, panic disorder, depression, eating disorders, psychological distress, low self-esteem, self-harm, suicidal feelings. These trends are of real concern. The interiorization of the modern standards of female beauty as the image of a young girl impedes the psychological development of women and causes disintegration disabling the interconnection of all elements of the psyche and giving rise to deep contradictions. This unattainable ideal is embodied in the Jungian archetype of the Kore. Without maturity transformations, the image of the Kore, which is so attractive to the modern world, indicates an undeveloped part of the personality. Her inability to grow up and become mature has dangerous consequences. Women “restrain their forward movement” becoming an ideal object of manipulation. Thus, they easily internalize someone’s ideas about what the world should be and about their “right” place in it losing the ability to think critically and giving away power over their lives. Conclusion: Overcoming the psychological threshold of growing up, achieving deep experience and inner growth, a woman discovers another aspect of the Kore, ceases to be an object of manipulation and accepts reality as it is, while her beauty becomes multifaceted and reflects all aspects of her true personality

The Jungian coaching and consulting approach can form a strong meta-structure which provides safety for uncertainty and discovery within its boundaries. In the last case study, in-depth coaching and consulting took place with individuals, groups (executive, operational, support and specialist) and the organization as a whole. Personal analytic coaching helped to identify and address personal barriers, often dealing with symbolic material from the personal and collective unconscious. Jung’s Word Association Test was selectively used to identify personal complexes which affected thinking and behaviour. The loss of soul is often labelled as mental illness and its rediscovery can become the province of the Jungian coach and consultant. According to Jung, there is a fundamental split in human nature, a severance from the experience of wholeness. Archetypal at its core, it is apparent at different recursive levels in time and space.

This article was born out of the hypothesis that slavery—as historical reality, signifier, and symbol—has deep psychological implications for contemporary white Americans. Using data collected in a...

The aim of this paper is to explore the connections between the Jungian concept of collective unconscious, the Bionian group dynamics and the septenary schema elaborated by the Swiss psychoanalyst C. Baudoin, as a synthesis of the Freudian and Jungian topics. Borrowing (marauding) concepts from the above theories, we propose a theoretical analytical framework for our experience with the ASTRAG group training association in terms of psychoanalytical instances and their relations in the analytical group situation. We describe the history and activity of ASTRAG that we founded in 2005 at Geneva, Switzerland. This association has trained more than 100 people interested in group dynamics over 14 years. One of the main features of this training is that there is no money exchange of any sort. Participation is free and the training staff is made of volunteers who are not remunerated. Participants are accepted with no entry interview. We then conclude with some considerations on the effect of gratuity on the group analytical work.

The Stanley Miller experiment suggests that amino acid-based life is ubiquitous in our universe, although its varieties will not have followed the particular, highly contingent and path-dependent, evolutionary trajectory found on Earth. Are many alien organisms likely to be individually conscious in ways we would recognize? Almost certainly. Will alien consciousness require a ‘sleep cycle’? A strong argument suggests it will. Can some species develop analogs to culture and high-order technology? Less likely, but still fairly probable. If so, will we be able to communicate with them? Only on a basic level, and only with profound difficulty. The reasoning is fairly direct and involves convolution of a learned heritage system with individual and collective consciousness.

Consciousness is one which pervades the whole existence; from material to vital and mental world and beyond. Not only mind or its awareness, nor matter nor senses alone; every being, everything is replete with consciousness. Consciousness as an element may rise high above that psychological stratum to which we give the name of mentality. There is a superconscient stage as well as subconscient. Endowed with mind man is most miserable as he cannot avoid fear and anxiety but he has no clue to control his miseries. The human being is used to collective consciousness which safely guides animals without a tormenting mind but it pulls man down. Collective thought, collective suggestions are formidable influences which act constantly on individual thought with mixture of obscurities and unconsciousness. One needs to be established on his individuality.

The thoughtful article by Vaughn Becker and Steven Neuberg (this issue) on Carl Jung’s concepts of a collective unconscious, and of archetypes, is a worthwhile proposal with its basis in evolutiona...

Jung was not interested in exploring group dynamics within the many dimensions of concrete social reality that the authors claim also contributes to how we are formed as individuals in addition to psychical phenomena. Our interactions with these concrete and psychical phenomena have lingering effects on both the individual and the intersecting social worlds to which we are inured across the planet and through time. The authors argue that sociodrama facilitates the exploration of uncritically held ideological belief structures that are influenced by these interactions that can hinder our ability to bear responsibility for our transactions within any collective. The authors’ theoretical assumptions that support sociodramatic exploration within an academic conference environment are elaborated, including details about a diversity sociodramatic exploration the authors conducted during the International Association for Jungian Studies (IAJS) conference in Cape Town, South Africa in 2017. The article further includes a depiction and critique of this sociodramatic demonstration that occurred as an example of its applicability in conferences such as this one.

As a clinical psychologist, I observe stereotyped formulas of behavior in action every day in the consulting room, despite differences in age, race, or culture; they present themselves as codified rules or typical modes of behavior in archetypical situations. Such circumstances coincide with what C.G. Jung defended: the existence of archetypes stored in an inherited/phylogenetic repository, which he called the collective unconscious – somewhat similar to the notion of an ethogram, as shown by ethology. Psychologists can use a perspective to facilitate understanding the phenomenon: the code biology perspective ( Barbieri 2014 ). This approach can help us recognize how these phenomenological events have an ontological reality based not only on the existence of organic information but also on the existence of organic meaning. We are not a tabula rasa ( Wilson 2000 ): despite the explosive diversification of the brain and the emergence of conscience and intentionality, we observe the conservation of basic instincts and emotions ( Ekman 2004 ; Damasio 2010 ) not only in humans but in all mammals and other living beings; we refer to the neural activity on which the discrimination behavior is based, i.e., the neural codes. The conservation of these fundamental set-of-rules or conventions suggests that one or more neural codes have been highly conserved and serves as an interpretive basis for what happens to the living being who owns them ( Barbieri 2003 ). Thus, archetypes’ phenomenological reality can be understood not as something metaphorical but as an ontological (phylogenetic) fact ( Goodwyn 2019 ). Furthermore, epigenetic regulation theories present the possibility that the biomolecular process incorporates elements of the context where it takes place; something fundamental to understand our concept – the archetype presents itself as the mnesic remnant of the behavioral history of individuals who preceded us on the evolutionary scale. In short: brains are optimized for processing ethologically relevant sensory signals ( Clemens et al., 2015 ). From the perspective of the corporeal mind ( Searle 2002 ), in this paper, we will show the parallels between code biology and the concept of the archetype, as Jung defended it and as it appears in clinical practice.