THE UNDISCOVERED SELF with SYMBOLS AND THE INTERPRETATION OF DREAMS, C.G. Jung (original) (raw)
A Discovery of Meaning: The Case of C. G. Jung's House Dream
Jung's work is a serious attempt to engage psychology with `meaning', comparable with narrative psychology, though the two emerged in different cultural and historical settings. Whereas narrative psychologists typically study autobiographical stories, Jung studied images such as those appearing in dreams and myths. This study turns the question on Jung, examining a dream that he had regarded as the birth moment of his `collective unconscious' theory. The dream's contents vary when retold after many years in ways that mirror the interim development of his theory. Representations of the dream as a biographical event in others' writings reflect contrasting attitudes towards him. His use of the dream's image as heuristic in the dissemination of his theory is counterweighted by the dream's effect on him as a poetic image. The psychological function of the image for Jung is considered.
Towards a Theory of Dream Theories (with an Excursus on C.G. Jung)
In: Bernard Dieterle/Manfred Engel (Hg.), Theorizing the Dream/Savoirs et théories du rêve. Würzburg: Königshausen & Neumann (Cultural Dream Studies 2), 19-42, here 19-21, 2018
Though there have been many studies on individual dream theories, there is, to my best knowledge, still a lack of meta-reflections on the subject. This essay will try to fill this gap (1) by proposing that all cultural dreamwork is initiated by the skandalon of a two-world experience at the point of waking from a dream; (2) by outlining basic elements which most existing dream theories share, and which can be used to describe them; (3) by suggesting four basic types of dream theories which have played – and partly still play – an important role in the cultural history of the dream. I will close (4) with an excursus on the dream theory of Carl Gustav Jung (1875–1961) as a case-study.
Jung, Florensky, and Dreams: Three Levels of Interpretationquadrant XXXXII Jung and Dreams
Despite plentiful well-known instances of dreaming and dream interpretation in Holy Scripture and especially in the lives of the saints, Orthodox Christianity maintains a cautious attitude towards dreams and the use of the imagination in general. One notable exception to this can be found in the thought of the "Russian Leonardo," Fr. Pavel Florensky. In what follows, I will very briefly sketch Florensky's evocative and brilliantly suggestive Orthodox thinking on dreams, of which a fuller description can be found in Iconostasis (e.g. Florensky, 2000), and contrast this way of thinking with the traditional Jungian approach. I will go on to outline my own way of working with patients' dreams, using case examples from one patient. It is my personal conviction that dream interpretation does not have to be exclusively psychological or exclusively spiritual, and that it can be constructively approached on a number of possible levels: here I shall discuss three, namely the psychodynamic, the transpersonal/symbolic, and the spiritual.
A Glimpse of C. G. Jung’s Teaching Style
Reviews the book, Dream Interpretation Ancient and Modern: Notes From the Seminar Given in 1936–1941: Reports by Seminar Members With Discussions of Dream Series by C. G. Jung, edited by John Peck, Lorenz Jung, Maria Meyer-Grass, translated by Ernst Falzeder, and in collaboration with Tony Woolfson (see record 2014-16249-000). Dream Interpretation Ancient and Modern contains 14 presentations of 12 seminar participants (two participants presented twice). Jung’s comments for each presentation are included, although in some cases it seems that some of his comments are missing or are highly abbreviated. The book is organized in four sections: Older Literature on Dream Interpretation, The Enlightenment and Romanticism, The Modern Period, and Visions and Dreams. The older literature consists of an investigation of three Hellenic thinkers and one Reformation theorist: Macrobius (flourished CE 400), Artemidorus (flourished third century CE), Synesius of Cyrene (CE 373–414), and Caspar Peucer (1525–1602). This book can be very useful for readers who have little or no understanding that dreams were interesting to well-educated scholars for thousands of years before Freud and Jung began their investigations. These readers would do well to remember that none of the papers or Jung’s commentaries are exhaustive, systematic treatises on these historical ideas about the meaning of dreams. (PsycINFO Database Record (c) 2014 APA, all rights reserved)
different dream work models. Thus, the focus of this literature review will be a specific look at a few of the theoretical models for working with dreams, as well as a review of the empirical research that has investigated utility, efficacy, and outcome's of specific dream work models. Due to the space constraints, this review will necessitate certain lacunae; in the interests of researching in depth specific theories, omissions of certain approaches or perspectives will be necessary. That said, a more thorough examination of Jungian and post-Jungian (Archetypal) approaches will largely displace a focus on historic and contemporary psychoanalytic (Freudian) models. While certain neurobiological studies of the nature of dreaming will be included, these will also not be exhaustive. Of specific interest to this current work will be Jungian, Post-Jungian, Existential-Phenomenological, and Cognitive-Experiential approaches to working with dreams within psychotherapy. We will seek to elucidate the theoretical understandings of these approaches, and examine the clinical use and efficacy of this type of work.
C. G. JUNG'S STYLE of CONSCIOUSNESS: a new kind of human being (2021)
Why can’t we interpret our own dreams? It’s not merely a matter of training in dreamwork, symbolism, mythology, archetypal imagery, or experience with interpreting others’ dreams, etc. There is something more at stake here. And that “something” has to do with a possible new world of appearances emerging from the unknown future…. My title suggests that this possible future has to do with Jung and with his unique living concept and experience of consciousness—yes it is a living concept, little understood and almost impossible to find one’s way to it! Jung appears to have been born with it and as such, he may be thought of as inaugurating a new world through his very embodiment of this unique style of consciousness.
Journal of Analytical Psychology, 2020
The research method 'Structural Dream Analysis' (SDA) is described which allows for systematic and objective analysis of the meaning of dreams produced by patients in Jungian psychotherapies. The method focuses especially on the relationship between the dream ego and other figures in the dream and the extent of activity of the dream ego. Five major dream patterns were identified which accounted for the majority of the dreams. The clients' dream series were dominated by one or two repetitive patterns which were closely connected to the psychological problems of the dreamers. Additionally, typical changes in the dream series' patterns could be identified which corresponded with therapeutic change. These findings support Jung's theory of dreams as providing a holistic image of the dreamer's psyche, including unconscious aspects. The implications for different psychoanalytic theories of dreaming and dream interpretation are discussed as well as implications for the continuity hypothesis.
New Facts about Dreams and Psychotherapy Deduced from Jung’s Compensation Theory
N Ne ew w F Fa ac ct ts s a ab bo ou ut t D Dr re ea am ms s a an nd d P Ps sy yc ch ho ot th he er ra ap py y D De ed du uc ce ed d f fr ro om m J Ju un ng g' 's s C Co om mp pe en ns sa at ti io on n T Th he eo or ry y Abstract This article (a) exposes some unnoticed implications of Jung's compensation theory of dreams, (b) integrates it with some facts discovered after Jung's time, (c) thereby makes that theory more useful in understanding the meaning and function of dreams, and also (d) points
Memories, Dreams, Reflections, C. G. Jung
1963
v. Ravenna and Rome X Visions XI On Life after Death XII Late Thoughts Retrospect Appendix i. Letters from Freud to Jung ii. Letters to Emma Jung from America iii. Letter to Emma Jung from North Africa iv. Richard Wilhelm v. Septem Sermones ad Mortuos Glossary The Collected Works of C. G. Jung 1 For this and other technical terms which are commonly used by Jung but may be unfamiliar to the reader or no longer fresh in his mind, see the glossary at the end of the book. From the period of my parents' separation I have another memory image: a young, very pretty and charming girl with blue eyes and fair hair is leading me, on a blue autumn day, under golden maple and chestnut trees along the Rhine below the Falls, near Worth castle. The sun is shining through the foliage, and yellow leaves lie on the ground. This girl later became my mother-in-law. She admired my father. I did not see her again until I was twenty-one years old. These are my outward memories. What follow now are more powerful, indeed overwhelming images, some of which I recall only dimly. There was a fall downstairs, for example, and another fall against the angle of a stove leg. I remember pain and blood, a doctor sewing a wound in my head--the scar remained visible until my senior year at the Gymnasium. My mother told me, too, of the time when I was crossing the bridge over the Rhine Falls to Neuhausen. The maid caught me just in time--I already had one leg under the railing and was about to slip through. These things point to an unconscious suicidal urge or, it may be, to a fatal resistance to life in this world. At that time I also had vague fears at night. I would hear things walking about in the house. The muted roar of the Rhine Falls was always audible, and all around lay a danger zone. People drowned, bodies were swept over the rocks. In the cemetery nearby, the sexton would dig a hole--heaps of brown, upturned earth. Black, solemn men in long frock coats with unusually tall hats and shiny black boots would bring a black box. My father would be there in his clerical gown, speaking in a resounding voice. Women wept. I was told that someone was being buried in this hole in the ground. Certain persons who had been around previously would suddenly no longer be there. Then I would hear that they had been buried, and that Lord Jesus had taken them to himself. My mother had taught me a prayer which I had to say every evening. I gladly did so because it gave me a sense of comfort in face of the vague uncertainties of the night: Spread out thy wings, Lord Jesus mild, And take to thee thy chick, thy child. "If Satan would devour it, No harm shall overpower it," So let the angels sing! " [2] 2 Breit' aus die Fluglein beide, O Jesu meine Freude Und nimm dein Kuchlein ein. Will Satan es verschlingen, Dann lass die Engel singen: Dies Kind soll unverletzet sein. Lord Jesus was comforting, a nice, benevolent gentleman like Herr Wegenstein up at the castle, rich, powerful, respected, and mindful of little children at night. Why he should be winged like a bird was a conundrum that did not worry me any further. Far more significant and thought-provoking was the fact that little children were compared to chicks which Lord Jesus evidently "took" reluctantly, like bitter medicine. This was difficult to understand. But I understood at once that Satan liked chicks and had to be prevented from eating them. So, although Lord Jesus did not like the taste, he ate them anyway, so that Satan would not get them.. As far as that went, my argument was comforting. But now I was hearing that Lord Jesus "took" other people to himself as well, and that this "taking" was the same as putting them in a hole in the ground. This sinister analogy had unfortunate consequences. I began to * Translated as Psychology of the Unconscebus, 1917; revised edition, retitled Symbols of Transformation (CW 5), 1956.
Memories-Dreams-Reflections-by-Carl-Jung
We are very far from having finished completely with the Middle Ages, classical antiquity, and primitivity, as our modern psyches pretend… But it is precisely the loss of connection with the past, our uprootedness, which has given rise to the 'discontents' of civilization. " "Unfortunately, the mythic side of man is given short shrift nowadays. He can no longer create fables. As a result, a great deal escapes him; for it is important and salutary to speak also of incomprehensible things. " "The more the critical reason dominates, the more impoverished life becomes; but the more of the unconscious, and the more of myth we are capable of making conscious, the more of life we integrate. " 136
Man and his Symbols, Carl G.Jung
1964
The first and only work in which Carl G. Jung, the world-famous Swiss psychologist, explains to the general reader his greatest contribution to our knowledge of the human mind: the theory of the importance of symbolism—particularly as revealed in dreams.
Every Dream Is a Discourse: Lacan, Jung, and the Linguistic Nature of Unconscious Dreamscapes
In this essay, I compare the psychoanalytic approaches to dream interpretation taken by Lacan and Jung, respectively. I begin by introducing the point that Lacan and Jung may have more to say to one another than most realize. Section I discusses Lacan’s contention that the unconscious is structured like a language. Specifically, I begin by providing a detailed account of the traumatic events surrounding the birth of the unconscious as Lacan appears to understand it, paying close attention throughout to Freud’s influence on his theory; after presenting the appropriate context, I proceed to explore the linguistic elements of the unconscious as they operate in dreams. In Part II, I consider Jung’s theory of the unconscious and pay close attention to the creative and teleological aspects of archetypes as it relates to myths and dreams. In my concluding section, I present important and, perhaps, previously unconsidered similarities between each thinker.
This collected work of Jung’s writings on dreams, provides an in depth look at the workings of the unconscious aspect of the human psyche, and in turn the psyche as a whole. As most human beings spend nearly half of their lives sleeping, it is quite clear that dreams provide an important role in the overall workings of the human mind. The Freudian school of psychoanalysis provided a very simplified investigation as to the significance of dreams, frequently labelling much of the symbolism encountered in the non-waking state as repressed wish-fulfilment. This seems like an oversimplified approach to the unconscious. Jungian psychoanalysis attached far greater importance to dreams, and that they can reveal a great deal about the psychological and physical state of the dreamer, as well as providing a window into the operations of the collective consciousness of humanity. http://www.whenthenewsstops.org/2013/12/dreams-by-cg-jung.html
This paper provides one Jungian response to a question from a symposium on Citron's Dreams, Nightmares, and a Defense against Arguments from Evil: Is dream-suffering as significant as waking suffering? The response provided is affirmative. Dream-based insight and its accompanying suffering at least, if not more significant than waking suffering. This, on instrumental grounds, is because the dream based suffering – when understood – can produce (even empirical) learning that the conscious mind alone cannot. This reprises Henri Poincaré's point, but places it in an expanded Jungian context, which provides a religious and moral dimension or seriousness that Poincaré's approach omits.
Jungian Psychology Active Imagination and the Transformational Image Volume 3-1 CG Jung, Inner Guides, and Psychospiritual Development, 2021
This volume presents Interpretive Phenomenological Analysis (IPA) research comparing research participants' Inner Guide experiences with Jung's encounters with Philemon, his inner guide. To compare participant experiences with Jung's imaginal engagements, I reviewed Jung's experiments in confrontation with the unconscious in Memories Dreams, Reflections, and The Red Book (i.e., Liber Novus). Research questions asked (1) "What themes and patterns emerge in student descriptions of their inner guide imagery?" and (2) "how do participant accounts relate to Jung's imaginal engagement with personified archetypes?"