top of page


Public·7 members

Archetypal Dimensions Of The Psyche

In Jungian theory, the Cosmic Man is an archetypal figure that appears in creation myths of a wide variety of mythology. Generally, he is described as helpful or positive, and serves as a seed for the creation of the world. After death, parts of his body became physical parts of the universe. He also represents the oneness of human existence, or the universe.[1]

Archetypal Dimensions of the Psyche

Gender and PsycheArchetypal Aspects of Gender RepresentationAbstractThe purpose of this article is to explore the archetypal dimensions of gender representation and the transgender experience. Research is based on the Jungian undestanding of archetypal reality as well as archetypal pattern analysis, the discipline pioneered by Dr. Conforti, which includes field theory and the New Sciences. The universal roots of the transgender experience will be illuminated through mythology and viewed through the lens of contemporary culture. The psychological implications of archetypal possession will be delinated through analysis of The Danish Girl movie as well as by analyzing a dream of a tcontemporary transgender person.

I would like to thank Dr. Michael Conforti for his dedication in bringing this archetypal work to life. Being a part of the Assisi Institute has changed the direction of my life, giving me the opportunity to change careers as I retire. I am grateful to my wife, Silvia Behrend both for encouraging me to enter into this world of archetypal pattern analysis as well as for her helping translate my Danishisms into English. I would like to also thank Lisa Sydow PhD for encouraging me to work deeper to find my voice, to Muriel McMahon for her editing and Kevin Richards for his helpful insights.

Dear Scott, I appreciate your guidance and your interest in paving a way to the unconscious. Said that I am sure you are aware of a confusion of terms in your comments and responders between archetypal energy (invisible) and archetypal figures. Jung is very clear on the difference. What Nasreen wants to call fourth is a figure of imagination, an image, yes archetypal but not the archetype.

In your experience, does it feel different to be in the presence of or interacting with someone whose Self has assumed the leadership position in the psyche, vs. those who are largely unconsciously identified with various conflicted parts/archetypes?

It is my personal belief that he is making some form of grand last stand, here, but as a primal aspect of the human (and my) psyche I would rather seek some form of, again, mutually beneficial arrangement rather than attempt to eradicate the archetype entirely. Which approach would you say is more likely to result in a functional, thriving, and cohesive existence? Thank you :)

Hello Scott, I must thank you for sharing the/your knowledge. I found your approach to the psyche very helpful and easy to understand. Not many people have the gift to pass on information the way you do. Thank you again. I wonder if you have anything writing regarding Anima-Animus integration? How to establish an open communication with those part of ourself. I will appreciate your thoughts.Best RegardsSergio

For many depth psychologists with a spiritual orientation, psychology and spirituality are two perspectives on an identical reality, because the divine manifests itself by means of the psyche. Dourley (1981) has pointed out that the psyche is sacramental, since it is a medium of connection to the sacred and it has its own transpersonal dimensions which reveal the sacred or the holy. The depth psychological approach to spirituality appeals to direct, personal experience of this level of reality, and eschews reliance on doctrine, dogma, religious tradition or religious authority.

This approach claims that the personal and transpersonal dimension of the psyche are inextricably intertwined, so that when we study sacred experience we invariably study the structure and dynamics of the psyche at the same time. Similarly, transpersonal elements are invariably present even in what seems to be purely personal material, even if we are unaware...

Fear and grief caused by the pandemic have produced a powerful unconscious narrative in the collective psyche that the coronavirus is driven by an innately evil, and possibly divine, force. The resulting archetypal dimension of fear causes an extra layer of psychological suffering in individuals. This paper discusses how and why this narrative was created and why it is so compelling by looking at 1) the myth-making nature of the human psyche, 2) the psychodynamics of fear that drive the narrative, 3) the properties of the coronavirus and the pandemic that activate negative poles of some archetypes, in particular, archetypes of evil, and 4) asking how analytical psychology can help ease psychological suffering caused by these negative narratives, where one possibility is to invoke the transcendent function. The author's personal experiences as both biochemist and analytical psychologist elucidate how the transcendent function can promote healing.

An excursion presents important neuroscientific findings on the connection between psyche, mind, brain and body. The developing mind unfolds from the developing brain. Neuronal connections are shaped by interactions with significant others. Conscious mental acts require the presence of a mental subject, a Self, whether primary or emergent. Different models of consciousness, emotional awareness and the relationship between ego and Self and free will are discussed.

Jung made the significant discovery that, in addition to the personal, subjective psyche, we also participate in a developing shared, common, collective layer of the unconscious in our respective cultural sphere. In the writings of alchemists of the sixteenth and seventeenth centuries, he discovered the transfer of unconscious psychological moments of development to material processes of transformation. The success of the alchemical experiment was seen as dependent on the psychological state of mind or transference of the participants.

The very important Jungian treatment technique of amplification should make it possible to relate personal conflicts to general and archetypal conflict constellations. Amplification is a highly developed form of finding and using analogies. This technique introduces the analysand to the riches of his unconscious psyche and connects him with cultural creativity. It creates significance and meaning. It brings the analysand into contact with his own peculiarity and uniqueness. Amplificatory ideas make the analyst reflect on the analytical process. Different types of amplifications, the technical handling and application problems are shown. The central goal is the interpretation of the ideas and dreams of the analysand and the development of his transcendent function. The triangulatory function of amplification is emphasized. 041b061a72

  • About

    Welcome to the group! You can connect with other members, ge...

    bottom of page