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The Archetypes of
the Collective Unconscious
Final APA Annotated Bibliography
03/28/2004
Alan Schneider
1) Davis, C. (2004). Archetypes as Defined by
Carl Jung. Retrieved March 8, 2004, from
http://www.acs.appstate.edu/~davisct/nt/jung.html.
Charles T. Davis III received a Ph.D. from Emory University in Religious
Studies in 1967, and is currently a full professor specializing in New
Testament Studies at Appalachian State University in North Carolina.
Davis’ recent seminars include Symbols and Healing and Jesus
in the Gnostic Documents. In Archetypes as Defined by Carl Jung,
the author first provides an extended definition of the term archetype,
as “a preconscious psychic predisposition that enables a (man) to react
in a human manner” (p. 01). This is followed by a discussion of the
psychological origins of archetypes as stemming from instinctual trends
in the deepest region of the unconscious mind, which Jung referred to as
the collective unconscious, in observation of the universality of
archetype images across cultures. The author also provides a brief
summary of some of the major archetype images, including the Shadow, the
Divine Couple, the Child, and the Self (or Soul). This article is short,
and very basic, not providing detailed descriptions. It has a mildly
theological bias, and is apparently intended for lay audiences having a
primary Christian religious orientation.
2) De Laszlo, V. (1959)(Ed.), The Basic
Writings of C. G. Jung. New York, New York, Random House. This is a
well known anthology of Jung’s work, edited by Jung historian and
translator Violet Staub de Laszlo. The sections featured include:
Symbols of Transformation, On the Nature of the Psyche, Archetypes of
the Collective Unconscious, On the Nature of Dreams, and Psychology and
Religion. The theoretically most important aspect of this literary
anthology of Jung’s works is Archetypes of the Collective Unconscious,
because Jung makes his initial thesis about the nature and existence of
the archetypes and also makes his observations of the theory regarding
the existence of the collective unconscious as the
operating basis of the mind. Although this is a full book of English
language translations, and comprehensive in scope, Jung’s many articles
are neither mentioned by De Laszlo in her preface, nor included herein.
She appears to have been substantially only an informed
translator, although evidently well educated, and sophisticated in
psychological perception. This book is necessarily oriented toward the
people Jung was speaking to: mental health professionals working in the
field, and is quite technical.
3) Haule, J. (1986). Soul loss and restoration: A
study in counter transference. In Gibson, Lathrop, and Stern (Ed.),
Carl Jung and Soul Psychology (pp.95-1070). New York, New York,
Haworth Press. John R. Haule received his Ph.D. in Religion from Temple
University, and has been an Assistant Professor of Philosophy and
Religion at Northeastern University in Boston. As of the publication
date of this book, he was the president of the New England Society of
Jungian Analysts, and a member of the training board of the C.G. Jung
Institute of Boston. In Soul Loss, he discusses the possible
nature of the Soul as a center of human experience and
consciousness, and then the meaning of Soul loss as the loss of the will
to live, related to severe depression. The therapy for this condition is
described as the formation of a sympathetic bond with the patient by the
therapist, enabling the perception of the patient’s depressed state by
the therapist. In this state of combined experience, the stable
perception of the therapist enables the recovery of the patient from the
depression. This is an article in a book of articles on Jungian
theory, and is somewhat technical in the portrayal of information. The
term counter-transference is used to describe the therapy noted
above, for example, but is not substantially explained in the text. The
theory of operation of Soul loss is plausible and interesting, as is the
theory of treatment, but little real data is supplied in substantiation.
This is a piece that is clearly written for the Jungian mental health
professional.
4) Hillman, J. (1985). Archetypal Psychology: A
Brief Account. Dallas, Texas, Spring Publications. James Hillman
received a Ph. D. from the University of Zurich in 1959, becoming the
first Director of Studies of the original Zurich C.G. Jung Institute. He
returned to Dallas, Texas in 1978, and became a Founding Fellow of the
Dallas Institute of Humanities and Culture. The author has produced over
fifteen major papers on psychological theory through 1989, and has
received numerous honors in equally numerous professional organizations.
In Archetypal Psychology, Hillman traces the development of the
concept of archetypes from their inception (with the work of Carl Jung),
through various modern interpretations, then addresses the nature of the
mind as an image generating mechanism. This latter includes the
generation of archetypal images from the collective unconscious,
including the Soul image as both a literal metaphor and a
poetic fantasy within personal consciousness. Polytheistic
religion and its relationship to pathology are considered, concluding
with an examination of Eros, seen as the life instinct, and the
relationship of Eros to the esthetic (poetic) structure of the
personality. This synopsis of Jungian concepts is presented for the lay
reader, and there are many new concepts generated and presented by
Hillman in the text, for example the poetic, as opposed to scientific,
nature of the mind. Although Hillman advocates this as a therapeutic
model, no substantiation in terms of resultant numerical data is
provided to support that theory.
5) Hillman, J. (1986). Soul and spirit. In Gibson,
Lathrop, and Stern (Ed.), Carl Jung and Soul Psychology
(pp.29-36). New York, New York, Haworth Press. In this article Hillman
addresses the question of the nature of the Soul as a definable
psychological phenomenon. The often preferred term for this elusive, and
yet omnipresent, entity in psychological theory is psyche, and
refers to the totality of the mind, i.e. all mental events
occurring on all levels, whether perceived through direct experience or
not. In particular, Hillman considers the Soul as connected to the
dimension of spirit, and the Jungian archetypes as the
instinctual elements that structure human experience along
quasi-spiritual lines. The Soul is referred to as an entity having
symbolic valence – not identifying any literal phenomenon – while
at the same time referring to the entire class of spiritual experiences
and phenomena, and connecting the psyche to them through the action of
the archetypes as a psychological root of human experience. This is,
again, an interesting conceptual approach to the mind, but little
substantiation is provided for the reader. Hillman seems to have a
tendency to write for the lay (popular) audience that is evident in
otherwise technical anthologies, such as Carl Jung and Soul
Psychology.
6) Hillman, J. (1989). A Blue Fire. New
York, New York, Harper Collins. In this anthology of psychological
work, Hillman is seen to be a seminal and prolific writer on the subject
of Soul psychology, stemming from the concept of the poetic,
or image generating and nurturing, function of the human mind. The
psychological foundations of polytheism, the psychological roots of
quasi-angelic manifestations in the psyche, intercultural mythology, and
the conditions that both sustain and debilitate the Soul as the
psychological entity directly involved in the process of recognition of
the divine nature of both the subjective inner, and objective
outer, worlds, are investigated in A Blue Fire. The mental
images by which the mind functions, including the many Jungian
archetypes, are addressed by Hillman as primarily esthetic and
poetic (as opposed to literally scientific) phenomena, thus
re-visioning psychology as a subtle healing art, rather than inflexible
scientific doctrine. What is seen here is representative of a current
trend in therapy across the board toward conceptualizing mental
disorders as spiritual disorders that can be treated in that
context. This is a very new approach (at least in terms of the
theory involved) and there is not a substantial amount of data available
regarding the statistical success of the methodology used. The author’s
tendency to write for the lay audience is still present here, but the
book-length nature of the work makes this seem more appropriate and
coherent.
7) Houston, J. (1986). Pathos and soul making. In
Gibson, Lathrop, and Stern (Ed.), Carl Jung and Soul Psychology
(pp.73-81). New York, New York, Haworth Press. Dr. Jean Houston is a
Ph. D. psychologist, specializing in Jungian theory, and has served on
the faculties of philosophy, psychology, and religion at Columbia
University, Hunter College, Marymount College, and the University of
California. The author has produced numerous papers and several books,
including Sacred Psychology, was elected Distinguished Educator
of the Year by the National Teacher-Educator Association, and has been a
Past President of the Association for Humanistic Psychology. In
Pathos and Soul Making, Houston develops and expands upon the theory
that myths are literally mental blue prints for therapeutic
action, and can be elaborated as particularly effective therapeutic
tools for the treatment of mental disorders. Reference is made to the
work of James Hillman at several points in her article, in the
observation that myths have their own patterns, symptoms, and
symptomologies, and in the explanation of the meaning of the Crucifixion
myth. The author has employed therapy for emotional trauma through
archetypal healing on the archetypal level, using the mythologies of
numerous ancient and modern cultures as therapeutic tools. With the
observation being made that, although there has been evident successful
application of the Hillman theories by Houston in practical therapy,
there is still not much substantiation provided. This article is
substantially more technically oriented, and directed toward the Jungian
mental health professional therapy provider.
8) Jung, C. (1964)(Ed.). Approaching the
unconscious. In Man and his Symbols (pp.18-103). Garden
City, New York, Doubleday. Carl Gustov Jung was one of the founding
fathers of psychoanalysis: his work in this area is perhaps second in
significance only to that of Sigmund Freud. Jung received his degree in
medicine from the University of Basal, Switzerland, in 1900, and
completed a dissertation on schizophrenia in 1902, at the University of
Zurich. He subsequently worked at the Burgholtzi Psychiatric Hospital
(affiliated with Zurich University) until 1909. Jung has authored at
least ten books and fifteen articles on various aspects of
psychoanalytic theory, and his work has been translated into over twenty
languages from the original German texts. Where Freud developed the
theory of sexual repression as the root cause of mental illness, Jung
eventually came to the conclusion that another series of phenomena
present in the unconscious mind were also affecting the mental stability
of human beings. He called these additional factors archetypes,
and defined them as instinctual forces, acting at the same level as the
Freudian libido, that were differentiated into a series of universal
psychological trends related to the ongoing survival of the species.
Under conditions of sufficient stress (and sometimes under apparently
stress free circumstances as well) the archetypes emerge into
conscious recognition in the form of symbols that are intercultural in
character. These are called archetypal symbols, and include the
Father, the Mother, the Shaman (or Healer), the Warrior, the Wheel, the
Child, and – possibly of greatest importance in modern history – the
Hero. The Hero is (among other things) an image of the Potent Soul – a
fully spiritually functional psyche with an active archetypal
connection. And the archetypes are also interactive in specific
relationships with each other. These relationships are frequently
expressed in the form of myths and fables (which almost
always have a heavily psychological foundation). Even when an individual
is able to resolve his or her sexual neuroses, the result is still not
the creation of a balanced human being – although this is an important
therapeutic step – because there remains the more comprehensive task of
accessing the deeper meaning of life beyond physical gratification. This
is the arena in which the Soul functions as the primary spiritual
archetype, and core indicator of mental health.
Jung was the founder of
the analytical school of psychology, stressing the need to
carefully assess the patient’s behavior as a series of interrelated
complexes, displaying both external symptoms and extensive internal
(and frequently subconscious) etiology. This method of diagnosis has
persisted virtually unchanged to the modern day. Although focused in the
traditional medical treatment model, the theory of Archetypes has
expanded into the popular cultural venue, particularly as expressed in
the Hero image, the virtually universal theme of modern cinema. The Hero
typically experiences a journey of consciousness, beginning with
a departure from the circumstances of origin, undergoing an
initiation into some phase of special knowledge and experience, and
then a return to the previous life to perform some service of
great significance. This fundamental theme has been repeatedly used in
modern film and literature, including the many Star Wars
productions, The Lord of the Rings trilogy, The Matrix
trilogy, and many, many other titles. The impact of Jungian theory has
literally permeated every strata of contemporary living by defining the
symbols through which we subsequently experience life.
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