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Depth Psych
Pioneered by William James, Sigmund Freud, and Carl Gustav Jung, Depth Psychology is the study of how we dialogue with the Unconscious via symbols, dreams, myth, art, nature. By paying attention to the messages that show up from beyond our conscious egos, we can be guided to greater understanding, transformation, and integration with the world around us, inner and outer. Join the conversation in community at
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Dreaming with Open Eyes: On Jung's "Active Imagination"

Dreaming with Open Eyes: On Jung's "Active Imagination" | Depth Psych |

Carl Jung believed that active imagination is a channel for messages from the unconscious.


In December 1913, Jung first experienced what he was later to call active imagination. However, he did not talk about these experiences until twelve years later, when, in May and June 1925, he “spoke for the first time of his inner development” at two sessions of a series of weekly seminars he was giving in Zurich. The contents of these lectures were not published until 1989,  but a partial account of these experiences was given in 1962 by Aniela Jaffé in Jung’s Memories, Dreams, Reflections, which she largely wrote. This account is the foundation myth, the charter, for active imagination.


In 1913, according to this account, Jung, profoundly distressed at his break with Freud, began to experiment with different ways to enter into his own imaginings. As James Hillman describes it, “When there was nothing else to hold to, Jung turned to the personified images of interior vision. He entered into an interior drama, took himself into an imaginative fiction and then, perhaps, began his healing — even if it has been called his breakdown.


In this imaginal world, Jung began to confront and question the figures who appeared to him; and, to Jung’s surprise, those imaginal persons replied to him in turn. “Near the steep slope of a rock,” Jung says, “I caught sight of two figures, an old man with a white beard and a beautiful young girl. I summoned up my courage and approached them as though they were real people, and listened attentively to what they told me... (Click title for more)

Erel Shalit's curator insight, January 30, 2:15 AM

For an example of Active Imagination following a dream, see Introductory Chapter in The Dream and its Amplification

Maxwell Purrington's comment, January 30, 2:18 AM
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Depth Insights » Traveling the Royal Road: A Personal Encounter With the Word Association Test By Drew H. Smith

Depth Insights » Traveling the Royal Road: A Personal Encounter With the Word Association Test By Drew H. Smith | Depth Psych |

In his lectures at the Tavistock Clinic, C. G. Jung (1968) addressed an eager and engaged audience with his exciting application of word association tests. While explaining the simple procedure of speaking a word to a patient, recording their reply word, and timing the space that hangs in between the two, he says something quite profound. He talks of the original intent of this “test”—it was meant to study mental associations—and explained this proved to be too idealistic.

But what could be studied, however, were the mistakes. Jung said, “You ask a simple word that a child can answer, and a highly intelligent person cannot reply. Why? That word has hit on what I call a complex” (p. 53). Complexes, as defined by Jung...(Click title for more)

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Scientists Demonstrate Remarkable Evidence Of Dream Telepathy Between People

Scientists Demonstrate Remarkable Evidence Of Dream Telepathy Between People | Depth Psych |

Dream telepathy suggests that human beings have the ability to communicate telepathically with another person while they are dreaming. This isn’t a new concept, scientific interest in telepathy dates back to the fathers of the psychoanalytic movement. Freud, for example, considered telepathy and the implications of it with regards to psychoanalytic thought.


He also considered dream telepathy, or the telepathic influence of thought on dreaming on multiple occasions. Carl Jung believed in the telepathic hypothesis without question, and even developed a theoretical system to explain “paranormal” events of this nature. (2)


All great minds seem to encourage the study of various types of non-physical phenomena... (Click title for more)

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Mother World: splitting, integration & evolution in the mother archetype

Mother World: splitting, integration & evolution in the mother archetype | Depth Psych |

Carl Jung speaks of the human soul’s “longing to attain rebirth through a return to the womb, and to become immortal like the sun” (CW5, para. 312). In biblical terms rebirth is associated with entrance into Jerusalem. Jerusalem is the holy city, as image of the holy mother.


Jung says, “the Old Testament treats the cities of Jerusalem, Babylon, etc. just as if they were women” (para 303). While Jerusalem is an image of the holy mother, Babylon is the unholy mother. In Jung’s words: “Babylon is the symbol of the Terrible Mother” (Jung, para 315).


From a Kleinian perspective, the infant splits the mother image into two primitive forms: a ‘bad and persecuting’ form and a ‘loving and gratifying’ form. These two representations are internalized and become part of the psychic world.... (Click title for more)

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A Skin for the Imaginal

A Skin for the Imaginal | Depth Psych |

My interest in the psychological function of the skin began when several years ago I was doing research into Jung's infancy and childhood, and the impact that this had upon the evolution of his psychology (Feldman 1992).

In Memories, Dreams, Reflections (Jung 1961), Jung's autobiography, written when he was eighty-three years old, he talks about his infancy and childhood with a great deal of candour and insight. When Jung was three years old his mother was hospitalized for what appears to have been a severe depression. She was hospitalized in a Swiss psychiatric hospital for several months, and Jung says that her hospitalization was related to difficulties that were surfacing in the parental relationship.

During his mother's absence he was taken care of by a maid. He also developed a severe skin disorder, eczema that he connected with the separation of his parents and his mother's hospitalization.

I thought it probable that Jung's severe eczema was linked to the sense of psychic catastrophe that he experienced upon his separation from his mother. It was as if he was unable to contain tortuous and painful emotions within himself and they burst out in a somatic form as a severe skin disorder... (Click title for more)

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The Shamanic Perspective: Where Jungian Thought and Archetypal Shamanism Converge

The Shamanic Perspective: Where Jungian Thought and Archetypal Shamanism Converge | Depth Psych |

Studies in anthropology led Jung to adopt into psychology a concept prevalent in shamanic societies: that of soul loss. Typically recognized as a state of general malaise, soul loss provides another common thread between both Jungian psychology and shamanism.


Soul loss is a fragmentary sequence in which parts of the whole wander away, flee, or get split off, lost, or disoriented resulting in a loss of vitality or life force (Ingerman, 1991). In a shamanic worldview, the dislocated parts are carried away to the underworld; in psychology, they are said to recede into the unconscious.


With the critical absence of vital parts of our soul, we are left feeling weak, empty, depressed, deflated, or anxious, and commonly trend toward mental or physical illness. Jung cited the loss of connection between our ego and the Self as the fundamental cause of soul loss... (Click title for more)

Eva Rider's curator insight, May 6, 2014 3:27 PM

Anyone on a Spiritual journey is too well familiar with the experience of soul loss. It is also what has been called "the dark night of the soul".

It is often only "Grace" that transforms this state and redeposits us back into the topside world again. When we return, (if we return) we are are not the same. Transformed, because we have been through a death and re-birth either metaphorically or physically. We become the Initiated and are required to pass on the knowledge and wisdom we have gained in the underworld journeys.

Some of the Images for the transformed state in western myth that we recognize are the butterfly and the phoenix and the redeemed god.

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Jung’s model of the psyche - Ann Hopwood

Jung’s model of the psyche - Ann Hopwood | Depth Psych |

Jung writes: ‘By psyche I understand the totality of all psychic processes, conscious as well as unconscious’, (CW6 para 797) so we use the term ‘psyche’ rather than ‘mind’, since mind is used in common parlance to refer to the aspects of mental functioning which are conscious. Jung maintained that the psyche is a self-regulating system (like the body).


The psyche strives to maintain a balance between opposing qualities while at the same time actively seeking its own development or as he called it, individuation. For Jung, the psyche is inherently separable into component parts with complexes and archetypal contents personified and functioning autonomously as complete secondary selves, not just as drives and processes. It is important to think of Jung’s model as a metaphor... (Click title for more)

Eva Rider's curator insight, April 10, 2014 1:40 AM

A little more on  Jung's model of "Psyche"  ]

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ARE WE POSSESSED? | Depth Psych |

C. G. Jung, the great doctor of the soul and one of the most inspired psychologists of the twentieth century, had incredible insight into what is currently playing out, both individually and collectively, in our modern-day world. He writes, “If, for a moment, we look at mankind as one individual, we see that it is like a man carried away by unconscious powers.” We are a species carried away — “possessed” by — and acting out, the unconscious. (Image from Lantern Hollow Press)


Jung elaborates, “Possession, though old-fashioned, has by no means become obsolete; only the name has changed. Formerly they spoke of ‘evil spirits,’ now we call them ‘neurosis’ or ‘unconscious complexes.’” To condescendingly think that we, as modern-day, rational people, are too sophisticated to believe in something as primitive as demons is to have fallen under the spell of the very evil spirits we are imagining are nonexistent. What the ancients call demons are a psychic phenomena which compel us to act out behaviors contrary to our best intentions...

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Eva Rider's curator insight, March 20, 2014 1:28 AM

Are we possessed? Addiction is possession. How do we awaken and break the spell?

Laura M. Smith's curator insight, March 20, 2014 11:31 AM

An extremely long and interesting article about how we become a slave to our false perceptions of who we are and of who we think others are...In Archetypal Dreamwork, we refer to pathology as the "demon" that gets in and takes over, driving us to act or believe in ways that are not true to our soul. As a colleague stated recently, pathology is a force that moves us further from God, or said differently, further from our soul. Mr. Levy speaks, as did Jung, about the "mass possession" in which a whole group or society suffers from and acts out the neurosis. Perhaps our continual pursuit of the proverbial "more" is and example of this and the devastation to our planet is the consequence.

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Zombie Apocalypse: a symbol of collective transformation

Zombie Apocalypse:  a symbol of collective transformation | Depth Psych |

Given a plethora of television shows and films about zombies, what is a Jungian to see but a collective attempt to dream the unsayable.  Carl Jung showed that what cannot be worked through at the conscious level is often worked through at the unconscious level, in symbolic fantasy (CW 5, para 4-45).


 Encountering that for which there is yet no fantasy, we confront the limits of sense.  For the collective social body, film and art are an unconscious attempt to work through collective transformation at the limits of reason and sense.  In the case of zombie movies and the growing zombie apocalypse movement, we may be seeing an attempt to dream ‘apocalyptic’ change.


Zombie are the  ‘Undead’: not living, not dead, driven yet not alive, the zombie images emerge from the recesses of the collective unconscious.  Animated yet with out life, they move.  Driven, yet without desire, they seek. ....(Click title to read more)

Eva Rider's curator insight, January 22, 2014 10:56 PM

T.V. Shows about Zombies and movies about being alone and adrift in the world, in the cosmos, in the stratosphere. We are floating and stranded between worlds. As systems break down, dissolve and transform. We find our old mythologies have lost their meaning and the new ones have not yet been formed. We are in an epoch of unprecedented change stretching the limits of our imaginations in our seeking for reanimating Body and Soul.


Mandy Webster's curator insight, February 7, 2014 9:56 AM

A psychological explanation for the literary world's current obsession with zombies. The zombies are US!

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Jung Currents: What's Up with Carl Jung: Jung, Halloween and the Shadow

Jung Currents: What's Up with Carl Jung: Jung, Halloween and the Shadow | Depth Psych |
(From 2008)...Usually, most of us try to be on our best behavior. We dress appropriately, speak politely and try to fit in with others where we work, where we socialize and where we go to school. Then comes Halloween, where despite the economy, 64.5 percent of consumers plan to spend a total of $5.77 billion on the holiday this year, according to the National Retail Federation's recent survey.

It's an opportunity for a shy musician to transform into a scary witch and for children to don fairy wings and imagine themselves in flight.
And that's great, says Ron Schenk, a Jungian analyst with private practices in Dallas and Houston.

"Halloween gives a place for those parts of our psyche that don't fit in," Dr. Schenk says. "You can dress up as a princess and feel you are the 

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Jungian Psychology Series: The Anima and Animus

As its name suggests, the shadow is that part of our personality that we tend to keep in the dark, concealed from our own and others’ awareness. Because the shadow is composed primarily of undeveloped characteristics common to one’s gender, it is symbolized in dreams by dream figures the same sex as the dreamer (e.g., a female in a woman’s dream represents her shadow).


Carl Jung observed, as have many others before and since, that the human personality possesses an androgynous background; it contains symbolically masculine and symbolically feminine attributes. The masculine side of a... (click title for more)

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Sabina Spielrein: Pioneer in Early Psychoanalysis

Sabina Spielrein: Pioneer in Early Psychoanalysis | Depth Psych |

Sabina Spielrein, a pioneer active in the early stages of the birth of psychoanalysis who made significant contributions to the field, was the first person to propose the thesis about instinctual life, which Freud later adapted. Spielrein determined that instinctual life was based on two instincts—the life instinct and the death instinct—which were opposed to each other.


Spielrein’s contributions to the early development of psychoanalysis have been overlooked and, until recently, mainly forgotten. In the mid–1970s papers pertaining to Spielrein, including diaries and correspondence, which were found hidden in a basement in Geneva revived interest in her.


Unfortunately, much of the recent work on Spielrein has focused on her role in a triangle with Freud and Jung, rather than on her own specific contributions.

Sabina Spielrein was born on November 7, 1885 in Rostov-on-Don, Russia. She was the oldest of five children.The parents, who were extremely strict, forced the children to endure an ... (click title for more)

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Carl Jung on Dreams: The Significance of Myths

Carl Jung on Dreams: The Significance of Myths | Depth Psych |
Carl Jung on Dreams: Jung believed the value of myths was highly significant within the dream state in that these tales arose from the collective unconscious.


Myth: a traditional story accepted as history; serves to explain the world view of a people.

Jung believed the value of myths was highly significant within the dream state in that these tales arose from the collective unconscious. In Jung’s opinion, myths of old, when understood metaphorically, are actually reflections of the current day human psyche. Joseph Campbell (dream analyst) probably articulated this best when he said, “Myths are public dreams. Dreams are private myths.”

Comprehension of myths, metaphors, and Jung’s archetypes, allow the dreamer to delve into dreams to decode them. The dreamer... (click title for more)

Eva Rider's curator insight, June 19, 2013 3:50 PM

 Jung on Dreams, myth and metaphor..

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C.G. Jung: "Warmth is the Vital Element for the Soul of the Child"

C.G. Jung: "Warmth is the Vital Element for the Soul of the Child" | Depth Psych |

One looks back with appreciation to the brilliant teachers, but with gratitude to those who touched our human feelings. The curriculum is so much necessary raw material, but warmth is the vital element for the growing plant and for the soul of the child. ~C.G. Jung

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Carl Jung on How Symbols Arise in Dreams to Explain the Unconscious

Carl Jung on How Symbols Arise in Dreams to Explain the Unconscious | Depth Psych |

"Just as conscious contents can vanish into the unconscious, new contents, which have never yet been conscious, can arise from it," wrote Carl Gustav Jung, pointing to the critical importance of translating the symbols which show up in our lives through dreams, art, mythology, film, literature and dozens of other sources.


In Man and His Symbols, Jung spoke eloquently about the way symbols communicate the contents of the unconscious to us, saying...


"Because there are innumerable things beyond the range of human understanding, we constantly use symbolic terms to represent concepts that we cannot define or fully comprehend. This is one reason why all religions employ symbolic language or images . But this conscious use of symbols is only one aspect of a psychological fact of great importance: Man also produces symbols unconsciously and spontaneously, in the form of dreams.... (Click title for more)

Viviana Puebla's curator insight, October 16, 2014 9:14 PM

Is  important to pay attention to symbolic language of the dreams, even if it displeases us like the nightmares we may have from time to time. They can teach us ways to understand better how we came to be and why we  choose to walk like this in the path of conscious life.


In the middle of the night ,covered by the protection of the dream world,  we tend to re-live those feeling who never acquire the proper wording so they never came to be in the light of the concious world.


Sometimes because they were dismissed , others, because we forget about what we don´t like  to disturb us  in the speedways of our existence.

But they are not forgotten by our inner self so they must acquire a voice of their own to be Heard by us in our life.



The painful feelings of loss and betrayal  re-lived in our dreams can affect our moods and preconceptions of our daily conscious life.


And by these the veils of the uncertainty of what is was and what is real now.

We start to re-enact those feelings searching for the clues of how they came to be unespected as we think they are, unwanted as they start to overthrow our world of day light : We become suspicious, sadder and angrier lossing ourselves in the mistranslations of the deeper meaning of this sensations. Affecting our relationships and our ability to function in life


Paying attention to the languaging of our dreams, tending the dreamworld means to start to understand this feelings and sensations in the ligth of the inner reaches of our unconcious , turning inwards to the symbolic, not outwards searching  scaping goats of our past experiencies.


Keeping us from the shadows of others but taking the toll of a live half lived. Until we decide to look and face this uncertainties as ours and because of that , looking for the way to make the sound of this symbolic language our way to converse and reach out the deeper meaning of our existence


Nightmares can effectively gallop wildly,  trembling the path of our existence, or if we learn to listen with attention and care to their symbolic languaging,  become our best friends and wise counsellors in the dawn of  our waking life


Dreams and symbols became the treasure map to our inner Gold.

Working towards a soul full life is an unexpected  and extraordinary journey. 


In order to Achieve complete fulfillment in life we must Become whole  again , to be able to recapture the discarded parts of ourselves entails the wisdom of hearing  the sounds and whispers of the language of  the life of the symbols in dreams  that give us the ability to Voice our Soul.


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Image is Everything: Mythology, Hillman, and Jung

Image is Everything: Mythology, Hillman, and Jung | Depth Psych |

Nothing could be more mistaken than to assume that a myth is something ‘thought up.’ It comes into existence of its own accord, as can be observed in all authentic products of fantasy, and particularly in dreams. It is the hybris of consciousness to pretend that everything derives from its primacy, despite the fact that consciousness itself demonstrably comes from an older unconscious psyche.” *


When Jung observes that “image is psyche,” (CW 13, §75), or James Hillman writes in this context that “According to Jung, the sine qua non of any consciousness whatsoever is the ‘psychic image,’” (Anima: An Anatomy 95), both men are not just saying that “image is everything” but also that “everything is image.” At any moment we are surrounded by language, images, and motifs created by the unconscious fantasy or myth-making mind (a.k.a. the “psyche” or soul) in its need to understand, make order out of, and create meaning for everyday existence... (Click title for more)

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The Red Book of C. G. Jung: Jung on Self and God

The Red Book of C. G. Jung: Jung on Self and God | Depth Psych |

Few of Jung’s ideas have enlisted as much interest and controversy both within and beyond psychology as Jung’s equation of the God archetype with the Self. Especially in his later works, Jung is careful to point out that this equation is purely psychological in nature and he means to imply nothing about the nature of an actual metaphysical deity, the existence of which, Jung says, is beyond the scope of his purely empirical inquiry.

Such disclaimers, however, have not deterred others from reading between the lines and deriving from Jung the view that in our own time the transcendent God has died and divinity has been reborn in mankind (Altizer), that Jung adopted an almost solipsistic Gnosticism in which God is discovered through an immersion in the self rather than through an “I-thou” encounter with others (Buber), or even that Jung created an oral tradition, parallel to his writings, that set himself up as a spiritual prophet .. (Click title for more)

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A New View of Depth Psychology's Link to the Astrological Tradition — A Review of Cosmos and Psyche: Intimations of a New World View by Richard Tarnas

A New View of Depth Psychology's Link to the Astrological Tradition — A Review of Cosmos and Psyche: Intimations of a New World View by Richard Tarnas | Depth Psych |

As a practicing astrologer, I have studied many books on astrology but this new work by Richard Tarnas is by far the best one I have read in many years. Tarnas, a respected scholar and cultural historian, wrote his first book, The Passion of the Western Mind, in 1991. It was a best seller and is still widely used in universities today.

Tarnas describes his latest book, Cosmos and Psyche: Intimations of a New World View, as scandalous because it supports astrology by presenting the results of his 30 year long study of planetary alignments and how they correlate to historic patterns of human culture. This work outlines a fundamental transformation in the way we see and understand our world. He combines astrology with Jung's theories of archetypes, the collective unconscious and synchronicity. I believe that this book is destined to be a classic, not only among astrologers, but philosophers, historians and students of culture as well.

Cosmos and Psyche builds on the work of Carl Jung's idea of archetypes. Tarnas says, "We can define an archetype as a universal principle, or force that affects-impels, structures, permeates-the human psyche and the world of human experience...(Click title for more)


Eva Rider's curator insight, May 23, 2014 4:17 AM

More on the astonishing, pivotal opus by Richard Tarnas.

Submerging oneself in this work subtly begins to dissolve, transform  and transfigure the lens through which self has gazed out at  the  universe throughout western recorded history.

A new paradigm carefully mapped, navigated and imagined with radiant hope as its compass.



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Wolfgang Pauli, Carl Jung, and the Acausal Connecting Principle: A Case Study in Transdisciplinarity

Wolfgang Pauli, Carl Jung, and the Acausal Connecting Principle: A Case Study in Transdisciplinarity | Depth Psych |

Nicolescu’s quest for “a space of knowledge beyond the disciplines”4 is exemplified by the Pauli-Jung collaboration aimed at explication of a unifying or connecting principle bridging the gap between mind and matter.  Jung’s theory of synchronicity posited that certain events-often called coincidences-actually reveal the operation of an acausal connection between mental and physical events through meaning. Jung’s paradigmatic example of a synchronicity occurred during a therapy session.

In this session, his patient was in the midst of relating an intense dream she had had in which someone gave her a piece of gold jewelry in the shape of a scarab beetle. As she related the dream, Jung heard a tapping sound on the office window, which was caused by a very large insect flying repeatedly against the glass. He opened the window, and in flew a small goldish-green colored scarabeid beetle. The connection between the woman telling the dream and the appearance of the actual beetle is non-causal – the inner dream experience did not.... (click title to read entire post)

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A glossary of Jungian terms.

A glossary of Jungian terms. | Depth Psych |

A glossary of Jungian terms collected by depth psychologist Dr. Craig Chalquist in his journey through Jung's letters, seminars, and Collected Works as well as from my studies in Depth Psychology. Terms defined elsewhere in this document appear in italics. You might also want to peruse the Glossary of Freudian Terms and some quotations by James Hillman and Alfred Adler. 


"The alchemists thought that the opus demanded not only laboratory work, the reading of books, meditation, and patience, but also love..." (Click title to read more)

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Jung's Theory of Dreams

Jung's Theory of Dreams | Depth Psych |

Why do we have dreams? Where do they originate? Do they have meaning? Are dreams of any value to us, or are they just so much nonsense? These questions have puzzled thinkers since the dawn of humanity. Every culture in the world has offered explanations. For instance, the Australian Aborigines believe that what we consider the realm of dreams is the real world (the Dreamtime), and the world we experience with our senses is a dream.


C.G. Jung put forth a theory of dreams which is quite popular today. Following in the footsteps of Sigmund Freud, Jung claimed that dream analysis is the primary way to gain knowledge of the unconscious mind. He says that the dream is a natural phenomenon which we can study, thereby gaining knowledge of the hidden part of our mind.... (Click here for more....)

Ike Cerrada's curator insight, February 3, 2014 3:15 PM

The fabulous world of dreams...

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Carl Jung on "The Symbolic Life"

Carl Jung on "The Symbolic Life" | Depth Psych |

From C.G. Jung...."You see, man is in need of a symbolic life - badly in need. We only live banal, ordinary, rational, or irrational things . . . but we have no symbolic life. Where do we live symbolically? Nowhere except where we participate in the ritual of life. . . . "

Have you got a corner somewhere in your house where you perform the rites, as you can see in India? Even the very simple houses there have at least a curtained corner where the members of the household can perform the symbolic life, where they can make their new vows or their meditation. We don't have it; we have no such corner. We have our own room, of course, - but there is a telephone that can ring us up at any time, and we always must be ready. We have no time, no place.

We have no symbolic life, and we are all badly in need of the symbolic life. Only the symbolic life can express the need of the soul - the daily need of the soul, mind you! And because people have no such thing, they can never step out of this mill - this awful, banal, grinding life in which ... (Click title for more)

Belkacem Nabout's curator insight, December 4, 2013 3:29 PM

TOUT EST GRATUIT mon ami sinon je je n'y serais pas lol !

Aladin Fazel's curator insight, December 6, 2013 3:47 PM

interesting as always!

Belkacem Nabout's curator insight, December 9, 2013 6:42 AM

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Ghost Stories and Haunted Places: The Archetypes of Hauntings

Ghost Stories and Haunted Places: The Archetypes of Hauntings | Depth Psych |

When I read about folklore and even when I hear ghost stories that are true ghost stories, I hear patterns in them that correspond a little with Jung's archetypes.  Carl Jung was an early psychologist who believed  in something called a collective unconscious.  He believed all people drew their thoughts from a similar source and this accounted for why people from every different culture had myths and stories that were very similar without ever having known each other. 


For example; most cultures have a dragon myth and a Cinderella story. He also believed we all had universal symbols that we use to interpret the world.  Jung's main archetypes included the Great Mother, the wise old man, the child, the beautiful woman, the devil, the trickster, the scarecrow, and the shadow. These archetypes symbolize core desires within us. I think many of the hauntings I've explored fall into similar archetypes as these and I'm going to break down and explain some of these hauntings....

Megan Kopke's curator insight, October 31, 2013 4:31 PM

jung's archetypes in stories - ghost stories, fairy tales, etc. 

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Much to his astonishment, C. G. Jung discovered that the ancient art of alchemy was describing, in symbolic language, the journey that all of us must take towards embodying our own intrinsic wholeness, what he called the process of “individuation.”

As Jung wrote, “I had very soon seen that analytical psychology [the psychology Jung developed] coincided in a most curious way with alchemy. The experiences of the alchemists, were, in a sense, my experiences, and their world was my world. This was, of course, a momentous discovery. I had stumbled upon the historical counterpart of my psychology of the unconscious.”

The alchemists, over the course of centuries, had generated a wide range of symbolic images which directly corresponded to the anatomy of the unconscious which Jung had been mapping through his painstaking work with... (click title for more)

Michael Goodman's curator insight, October 12, 2013 3:27 PM

Thank you Bonnie B, this is my first introduction to Paul Levy, I am very appreciative for the work you do culling these gems for us 

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Yoga and Jung's Psychology

Yoga and Jung's Psychology | Depth Psych |

Mankind is at the beginning of a new era in regards to the possibilities of self-realization. This is greatly influenced not only by scientific advances in all fields, but also because of the gentle penetration of our perceptions by Eastern ways of looking at the universe, including individual development.


Yoga, an Eastern system defined by author Jess Stearn (1965) as: Union. From Sanskrit root yuj, meaning to join. A controlled effort toward self-integration so that the individual spirit may merge with the Universal Spirit in a spirit of oneness. (P. 343) has a great deal to add to Western psychology.


Carl Jung was one of the first theorists to attempt to understand the yoga way and bring it into awareness in our culture. Much of yoga can best be explained in Jungian terms, though parts of it differ from his theories. This paper looks at the two systems and their practices.


The first, Kundalini Yoga, encompasses... (click title for more)

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