Search Results (12)

This article argues that environmental education must move beyond knowledge transmission to become a transformative, psychological, and relational practice. Rooted in the One Health framework, which emphasizes the interconnectedness of human, animal, and ecological well-being, this article positions curiosity as a central catalyst for ecological and psychological integration. While this article specifically engages with the One Health framework, the same integrative principles apply equally to the closely related Planetary Health perspective, emphasizing interconnected human, ecological, and planetary well-being. Drawing from Jungian and post-Jungian psychology, ecopsychology, and educational theory, it redefines curiosity as a symbolic, ethical, and affective mode of engagement with the Other, both within the psyche and in the more-than-human world. Through boredom, dialogue, narrative, and embodied practices, curiosity creates space for inner movement, narrative reconfiguration, and a relational mode of knowing that can confront ecological crises with imagination, patience, and integrity. This article offers pedagogical strategies to cultivate this deeper form of curiosity as a foundation for lifelong ecological engagement. Full article

This study examines how large language models reproduce Jungian archetypal patterns in storytelling. Results indicate that AI excels at replicating structured, goal-oriented archetypes (Hero, Wise Old Man), but it struggles with psychologically complex and ambiguous narratives (Shadow, Trickster). Expert evaluations confirmed these patterns, rating AI higher on narrative coherence and thematic alignment than on emotional depth and creative originality. Full article

Adopting a transdisciplinary approach, with specific emphasis on the post-Jungian transpersonal psychological theories on the ‘Spectrum of Human Consciousness’, this paper introduces a transpersonal psychological thread of understanding of ‘Mystical Consciousness’ through an interreligious field of comparative religious approaches to action, contemplation and non-action. This paper draws on Merton’s interreligious contemplative thinking in relation to three major world religious mystical traditions of Buddhism, Hinduism and mystical Islam/Sufism and elucidates comparative insights with the Christian mystical–contemplative tradition, akin to the ‘mystical contemplation’ of Evelyn Underhill. This paper introduces and applies the transpersonal perspective to the scholarly field of mysticism. The reader is invited to consider how Merton may have responded or written about interreligious contemplative depth mysticism in terms of his own writings on ‘pure consciousness’, had he had the benefit of the language of the transpersonal models of consciousness. Finally, the reader is left with a contemplative question at the ‘heart’ of mysticism—does the ancient sculpture of the Sleeping Hermaphrodite helpfully represent an art–theological symbolic analogy for the inner repose of an illumined soul, one with God’s Unity, in whose awakened consciousness through depth mystical contemplation, action occurs as an extended manifestation, a total gestalt of contemplative solitudinous action? Full article

This paper explores two paths that depth psychology, particularly the work of C. G. Jung, offers to the project of decolonizing knowledge. Jung was a complex intellectual pioneer who embodied and projected the limiting colonialist scientific presuppositions of his time also spent much of his career attempting to become familiar with the undisciplined domain of the Unconscious that offered access to ways of thinking that erased disciplinary boundaries that would separate psychology, religion, and science. Offering a close reading of Jung’s early work demonstrates how colonizing forms of knowledge perpetuate themselves through a self-legitimating mythic structure. Acknowledging Jung’s later work, which explored psyche as both “material” and “spiritual”, illustrates the potential that depth psychology offers for an undisciplined approach to thinking and reality. The focus throughout will be on the Shadow, one of the core archetypes in Jungian psychology. The first section, which associates Jung’s colonial bias with his ideas about rational consciousness, is followed by a second section that provides a critique of Jung’s colonialism, highlighting the implicit violence that accompanies Jung’s story about rationality. The third section provides an overview of different ways that shadows can be used, building on other depth psychological modes of exploring the unconscious. The paper concludes with a description of how embracing Shadow invites the concept of an undisciplined playfulness back into a decolonized, experiential approach to knowledge. This presents an improved version of the Shadow based on a framework of participation, rather than polarization, which opens a mode of belonging that bridges rifts that colonialism created. This demonstrates how depth psychology opens a path toward decolonizing knowledge and moving toward a consciously undisciplined form of experiential understanding. Full article

Robert Lowell’s Life Studies won the National Book Award for Poetry in 1960 and is credited with initiating the confessional poetry movement, which included followers and students of Lowell such as Anne Sexton and Sylvia Plath. In Life Studies, Lowell channeled his 1950s experiences with bipolar disorder and mental health hospitalizations into poems such as “Man and Wife”, “Waking in the Blue”, and “Home After Three Months Away”. Lowell’s hard-won Life Studies triumph, though most recently analyzed through socioeconomic and “divine madness” lenses, can also be understood through Carl Jung’s individuation concept which posits that self-realization can be attained through the reconciliation of one’s own conscious and unconscious mental processes. This article argues that Lowell’s Life Studies poems, when examined through Jungian individuation, enabled Lowell to achieve self-realization, and paved the way for mentally ill individuals to learn how to achieve psychological wholeness through art. Full article

The COVID-19 pandemic has roused the apocalyptic fear that was foreseen in religious prophecies. This research will focus on the post-9/11 and pre-COVID-19 disaster films, in an attempt to understand the representation and pre-presentation of the collective disaster psychology. Aligned with Jungian film studies, this essay regards films as a convergence of generations’ collective unconscious. Apocalypse may as well be considered the psychic archetypes that emerge in our civilization in the name of religion. This essay aims to construe the ways that apocalyptic archetypes appear and are elaborated in contemporary films, in hope of recognizing the new apocalyptic aesthetics formed in the interval between the two disastrous events. Consistent with the meaning in classic doomsday narratives, the archetypal symbols in these films are found to have carried a dual connotation of destruction and rebirth. Through empirical cinematographic style, these archetypal images are revealed in an immersive way. Disaster films from this time place emphasis on death itself, fiercely protesting against the stagnation of life, and in turn triggering a transcendental transformation of the psyche. Unlike those in the late 1990s, viewing the doomsday crisis through the lens of spectacularity, disaster in these films is seen as a state of body and mind, and death a thought-provoking life experience. Full article

The links between spirituality and eudaimonic well-being are examined, beginning with a look at theoretical issues as to whether spirituality is best construed as part of well-being, or as a possible influence on well-being. A brief review of scientific findings from the MIDUS study linking religion and spirituality to well-being and other outcomes is then provided to show recent empirical work on these topics. Suggestions for future work are also provided. The third section is forward-thinking and addresses the power of nature to nurture spirituality and well-being, beginning with a look at how current research has linked nature to human flourishing. Issues of spirituality are rarely mentioned in this literature, despite evidence that nature has long been a source of inspiration in poetry, literature, art, and music. These works reveal that the natural world speaks to the human soul. To explore such ideas, parts of Jungian psychology are revisited: the soul’s longing for poetry, myth, and metaphor; the importance of animism, which sees nature as a field inhabited by spirit; and the devaluing of ancient cultures. The final section considers the wisdom of the indigenous peoples who saw spirit in everything. Their inputs, exemplified with “Two-Eyed Seeing”, offer new visions for thinking about the interplay of spirituality, well-being, and the natural world. Full article

In heroism, leadership research has a myth that provides the basis for a deeper exploration of the characteristics of the unconscious (collective, personal) and consciousness of leaders—characteristics that can mobilize their followers. This contribution goes on to show that heroism can provide a foundation that foments the creativity of women leaders—from a sustainable standpoint—with the purpose of jointly analyzing aspects of the collective unconscious (heroism), the personal unconscious (psychological typology), and consciousness (self-descriptions, values) in a sample of women emerging as leaders. The participants in the study were 34 students following a Master’s program oriented towards training future CEOs as leaders, aged between 22 and 38 years old (M = 27.22 years old; SD = 3.77). The instruments consisted of a story that each participant wrote about herself as the main heroine; the Myers–Briggs Type Indicator (MBTI); the Twenty-Statement Test (TST); and a questionnaire on personal values. The main results show the common structure of the stories of personal heroism, as well as the characteristics (unconscious, conscious, personal, and collective) that can serve to foster the sustainable use of personal creativity. The research carried out provides knowledge that may be integrated into other perspectives of leadership analysis. Full article

A revitalized practice of natural philosophy can help people to live a better life and promote a flourishing ecosystem. Such a philosophy is natural in two senses. First, it is natural by seeking to understand the whole of nature, including mental phenomena. Thus, a comprehensive natural philosophy should address the phenomena of sentience by embracing first- and second-person methods of investigation. Moreover, to expand our understanding of the world, natural philosophy should embrace a full panoply of explanations, similar to Aristotle’s four causes. Second, such a philosophy is natural by being grounded in human nature, taking full account of human capacities and limitations. Future natural philosophers should also make use of all human capacities, including emotion and intuition, as well as reason and perception, to investigate nature. Finally, since the majority of our brain’s activities are unconscious, natural philosophy should explore the unconscious mind with the aim of deepening our relation with the rest of nature and of enhancing well-being. Full article

Although C.G. Jung’s interest in normality wavered throughout his career, it was one of the areas he identified in later life as worthy of further research. He began his career using a definition of normality which would have been the target of Foucault’s criticism, had Foucault chosen to review Jung’s work. However, Jung then evolved his thinking to a standpoint that was more aligned to Foucault’s own. Thereafter, the post Jungian concept of normality has remained relatively undeveloped by comparison with psychoanalysis and mainstream psychology. Jung’s disjecta membra on the subject suggest that, in contemporary analytical psychology, too much focus is placed on the process of individuation to the neglect of applications that consider collective processes. Also, there is potential for useful research and development into the nature of conflict between individuals and societies, and how normal people typically develop in relation to the spectrum between individuation and collectivity. Full article

Since the 1990s several research projects and empirical studies (process and outcome) on Jungian Psychotherapy have been conducted mainly in Germany and Switzerland. Prospective, naturalistic outcome studies and retrospective studies using standardized instruments and health insurance data as well as several qualitative studies of aspects of the psychotherapeutic process will be summarized. The studies are diligently designed and the results are well applicable to the conditions of outpatient practice. All the studies show significant improvements not only on the level of symptoms and interpersonal problems, but also on the level of personality structure and in every day life conduct. These improvements remain stable after completion of therapy over a period of up to six years. Several studies show further improvements after the end of therapy, an effect which psychoanalysis has always claimed. Health insurance data show that, after Jungian therapy, patients reduce health care utilization to a level even below the average of the total population. Results of several studies show that Jungian treatment moves patients from a level of severe symptoms to a level where one can speak of psychological health. These significant changes are reached by Jungian therapy with an average of 90 sessions, which makes Jungian psychotherapy an effective and cost-effective method. Process studies support Jungian theories on psychodynamics and elements of change in the therapeutic process. So finally, Jungian psychotherapy has reached the point where it can be called an empirically proven, effective method. Full article

As the leading proponent of psychoanalysis, Jung made trips to New York in 1912 and 1913. The first was to give his Fordham lectures, the second has escaped notice but was crucial in the early dissemination of Jungian psychology in the U.S. This paper will elaborate on this development by highlighting the career and influence of Beatrice Hinkle, the country’s first Jungian psychoanalyst. She was an M.D. and ardent feminist who introduced Jung to her Greenwich Village circle, translated his magnum opus Transformations and Symbols of the Libido, and helped establish the institutional basis of Jungian psychology in America. Full article