Дисертації з теми "Archetype (psychology)"

Archetypal psychology relativized the notion of ego and brought the notion of psyche as soul to the fore by highlighting Soul’s distinction from Spirit. Psychotherapy became a soul-making process, but Soul’s longing for union with Spirit and the ego’s longing for relationship with the Self was neglected. Using alchemical hermeneutics, this thesis investigates the bringing into consciousness of the repressed Spirit in depth psychology by reviewing literature in the broader field of psychotherapy and the personal experience of the writer that points to a love relationship between the opposites of Soul and Spirit, ego and Self. This thesis also puts forth a call for action within post-Jungian thinking toward an awareness of the dynamically poetic tension of opposites, and posits that the divine archetype of the Opposites is the primary animator of the production of the human mind, reintroducing Jung’s archetype of the transpersonal Self in a more relational manner.

Ritualized initiations are explored as having an important role in the breakdown of ego that is necessary for the growth and integration of components of the self once hidden in the shadows of the unconscious. In the modern world, the drive for linear growth and financial conquest has broken connection to archetypal, spiritual, and mythical guidance as well as to the numinous experiences that allow transformation. Through heuristic methodology, both depth psychological literature as well as broader media are considered to determine the importance of initiation for psychic growth and how a lost connection affects recent generations. This work shows that through the psychotherapeutic process, the therapist can provide the stage needed for a client in a transitional phase of life to safely break down and rebuild the ego structure necessary to move toward individuation.

This thesis examines the use of two depth psychological techniques, somatic active imagination, known as authentic movement, and dream work in aiding a woman to embody elements of the Great Mother archetype within her psyche. These techniques act to unearth unconscious material, providing access to archetypal symbology. They help identify and explore the boundless archetypal content within, drawing it from the unconscious into consciousness for psychic integration. Dreams and authentic movement sessions are used to demonstrate how one might assist a woman in developing an embodied relationship with the Great Mother archetype and the archetypal Feminine as it exhibits within her psyche. The process is analyzed from a Jungian perspective and uses a heuristic methodology, contemplating the Great Mother archetype as an avenue for psychic transformation.

As consciousness develops out of the unconscious, according to Jungian analyst Erich Neumann, it passes through necessary phases, both in the individual and on the collective level. Part of this process is demonizing that which was formerly unconscious, represented in myth and dreams as the archetypal Terrible Mother. In Mexico and the American Southwest, mythological representations of this archetype appear in the ghost story of La Llorona and the mythic historical figure of La Malinche. These myths are examined to show the emergence of consciousness of personal and systemic oppression. The tension that arises from this new level of consciousness gives way to what Carl G. Jung termed the transcendent function, a new paradigm of cultural consciousness beyond oppressor and oppressed. Using hermeneutic methodology, this research additionally explores the transcendent function and active imagination along with liberation psychology’s notion of liberation arts to facilitate healing from personal and systemic oppression.

Poet David Ray imagines, "The poem is the altar for the dream" (1998, p. 176). This dissertation focuses on amplifying dreams with poetry from a collective perspective through the lens of archetypal psychology. The research was a collaborative effort of oneiric poetics nested in a dream group focused on engaging psychopoesis in relationship to archetypal value in dream images portraying the collective psyche and current cultural surround.

Hermeneutic phenomenology addressed the two central research questions: What are the dynamics that serve meaning making, or the transformation of meaning, when poetry is used to amplify dreams? How does this work develop further when engaged by a dream group aimed at collective meaning making? Phenomenological analysis described the essence of the lived experience of the co-researchers' engagement with writing dream poetry, moving from raw dream text through archetypal amplifications and associations in the group setting, culminating in dream poetry. Hermeneutics examined the shifting horizons of imaginal awareness that emerged from the intersubjective field of the dream group and how these horizons, infused with archetypal sensitivity, altered the co-researchers' subsequent relationship to the dream's images when creating dream poetry.

The research revealed the importance of a tripartite approach to dream work that is aware of the literal, psychological, and archetypal dynamics of meaning making. Thirteen dynamics that serve meaning making emerged from this tripartite analysis. Key among these are: conservation of the dream image view shed; building a relationship with and expressing interest in the image; liberation of the imaginal ego; relativizing the day-world ego; archetypal empathy; expanded awareness through commonality of archetypal dream themes; cultural awareness through a group dialogic regarding collective dream themes; and archetypal themes condensed in dream poetry.

The research reimagined the conversation between depth psychology, poetics, and dreaming beyond the personal or day-world ego's interpretations. This dissertation attends to the dream poet's pen and, by doing so, revivifies the imaginal ego, rejuvenates the poetic basis of mind, and refreshes psychopoesis as meaning-making agents in depth psychology. In a valuable move for archetypal psychology, this dissertation enlists these three precious premises in service of the sensus communis.

Millions of people are spending billions of hours each week playing digital games. These astonishing numbers point to a vast reservoir of psychic material that has been relatively unexamined by the field of depth psychology. Yet, in a realm of virtual games where image is primary and fantasy is played out, soul (psyche) is clearly present in its various disguises.

Through play and fantasy, unconscious content of the psyche is able to express its deep longings. Hypnogogic landscapes of video games provide immersive realms in which players enact psychological dramas. However, to date most psychological research of game experiences has been primarily empirical analysis within cognitive behavioral psychology and neuroscience. The question of soul-making within games is rarely approached.

In this qualitative interdisciplinary study of game studies and depth psychology, the relationship between digital games and psyche is explored through the lens of archetypal psychology. The overarching goal is to address whether the constructs of archetypal psychology provide an adequate psychological framework for understanding the phenomena of digital game worlds.

This study looks primarily to archetypal psychologist and Jungian psychoanalyst James Hillman, to ground the research in depth psychological concepts of archetype, image, and soul. Hillman’s four concepts of personifying, pathologizing, psychologizing, and soul-making, as conveyed in Re-Visioning Psychology (1975/1992), provide the guideposts for the structure of interviews with four prominent game narrative designers, fieldwork discussions, and hermeneutic investigation of the literature.

The results of this dissertation demonstrate games as a virtual theater where psyche can play; the psychological necessity of personification and regression through fantasy; the role of archetypes in the creation process of game experiences; and the importance of archetypal influences within game realms for broader and richer context for soul’s participation. In addition, this study provides initial languaging allowing archetypal psychologists and game designers to enter into both game analysis and exploratory conversations, resulting in deeper meaning-making in gameplay. This work introduces depth psychologists to the important domain of digital games for soul and suggests to game designers a new access path as game designs evolve in new directions.

Keywords: Archetypal psychology, Jung, Hillman, videogames, pathology, soul.

One of the primary pursuits of archetypal psychology has been to "unpack the backpack" of psychology—relying heavily on a methodological stance of via negativa, or description through negation, and deconstruction. This position has resulted in a wealth of critique that, while often controversial and even heretical, has had a significant impact on the field of psychology. It is important to note, however, that this deconstructive approach is also one fantasy amongst many. A move towards seeing through this methodology invokes an immediate encounter with the dismembering influence of Dionysus. It is the Dionysian presence that facilitates the radical re-visioning and tearing apart of stale, violently fixated, and dogmatic theory and practice. Through the work of archetypal psychology, Dionysus has presented as a dialectic partner to the abhorrent one-sidedness of Apollonian natural science psychology. As necessary as this deconstruction has been, James Hillman (2005) himself has noted, every archetypal image has its own excess and intensity. Without an explicitly constructive element, the clinical implications of archetypal psychology will remain largely dormant. Archetypal psychology has yet to produce a work that effectively encapsulates an archetypal approach to psychotherapy (Hillman, 2004). True to its Dionysian form, dismembered pieces of therapeutic method are strewn throughout the literature (Berry, 1982, 2008; Guggenbühl-Craig, 1971; Hartman, 1980; Hillman, 1972, 1975a, 1977a, 1978, 1979b, 1980b; Newman, 1980; Schenk, 2001a; Watkins, 1981, 1984). This study will attempt to gather the disparate pieces of archetypal method and weave them together with dreams, fantasy images, and clinical vignettes in an effort to depict the particular style taken up by archetypal psychotherapy. While respecting the importance of deconstruction and via negativa, the aim of this research is to re-construct and clearly describe the primary elements of a therapeutic method derived from the literature of archetypal psychology using a theoretical design complemented by the alchemical hermeneutic method resulting in a depiction of an archetypal approach to psychotherapy. The face of archetypal psychotherapy that has taken form throughout this study is one in which the phenomenal presentation of psychic image is given radical autonomy and privilege.

Keywords: Archetypal, Dream, Image, Myth, Psychotherapy.

The anima and animus are central concepts in Jungian psychology and play important roles in individuation, gender identity and presentation, and the experience and development of love and relationships. Although they are important concepts, the anima and animus (collectively called the syzygy) are limited in their capability to describe the psyche of many individuals who do not meet expectations set in place by current hegemonic normativity. Rather, the Jungian concept of the syzygy reflects a structured archetypal pattern that has emerged from a crystallization of archetypal constellations. This thesis uses hermeneutics to examine how emerging relationship configurations and dynamics in polyamorous relationships reflect and contribute to emergent archetypal patterns and dynamics. In doing so, this thesis suggests a reconceptualization of the syzygy drawing on concepts from polytheistic psychology, archetypal emergence, and other sources of knowledge.

This hermeneutic and alchemical hermeneutic dissertation reviews Jungian literature related to body-based methods of practicing depth psychotherapy to address the problem of extremely limited body-based Jungian psychotherapeutic modalities. It goes on to offer explanations of the various psychological aspects of four of the five Elements within Chinese medicine. It then offers four sequences of Five Element Archetypal Qigong (FEAQ) related to the four Elements previously addressed: Wood, Fire, Metal and Water. It concludes with a discussion of findings and recommendations for future research and practice. Essentially, this dissertation uses the psychological concepts and insights contained in Chinese medicine to show how they can be applied to Jungian psychotherapy through the moving meditation of FEAQ. Body-based psychotherapies constitute a minuscule fraction of the literature and practice modalities within Jungian psychotherapy. This dissertation begins the process of increasing the validity and prevalence of body-based Jungian psychotherapy. It also implies the need for further research on the applicability of Chinese medical concepts to contemporary Western body oriented psychotherapies.

Our earth has begun its sixth extinction and our culture thrives in ideological third nature and the era of technology. Hardcore pornography demonstrates a fear-based split in the relationship between the Great Mother and Terrible Mother archetypes, and the consumption of violent sexual material is indicative of existential death-avoidance, or despair. The archetypes present in the Moms/Hot Mom/Mother/MILF, Youth/Teen, and 18 and Abused categories of porn evoke the fear of the feminine as related to Mother Earth, and elucidate the collective’s split feminine archetypes. This research uses heuristic and alchemical hermeneutic research methods to discern how these archetypes within hardcore pornography explicate our cultural complex regarding Mother Nature. What results is a call to consciousness and a clinical aim toward shadow integration, the assimilation of masculine and feminine parts of self, and a cohesive relationship toward imagery and imagination, lest they be altogether replaced by pornography.