I denna uppsats har en religionspsykologisk tolkning av Paramahansa Yoganandas personlighetsutveckling utförts. Syftet med uppsatsen har varit att från ett jungianskt perspektiv få en ökad förståelse för Paramahansa Yoganandas personlighetsutveckling genom en hermeneutisk analys.    Den genomgående tanken med uppsatsarbetet har varit att undersöka Paramahansa Yoganandas personlighetsutveckling, enbart via Self-Realization Fellowships skrifter, och sedan analysera materialet genom den hermeneutiska metoden och med hjälp av den analytiska psykologin som teoretiskt ramverk.    Tolkningen av Yoganandas personlighetsutveckling, enligt Jungs teori om individuationsprocessen, visar att Yogananda förefaller som en av de få människor som lyckats genomföra och fullborda individuationsprocessen och uppnå självförverkligande.    Vidare visar även undersökningen och tolkningen att det förefaller finnas ytterligare ett lager utöver Självet som Yogananda kallar ”The Cosmic Consciousness” vilket Yogananda uppnått via sin guru Sri Yukteswar och som Yogananda gav, under sin levnadstid, vidare via Kriya Yoga och som Yogananda fortsätter att ge vidare ännu idag via organisationen Self-Realization Fellowship som Yogananda själv grundade 1920.    Slutligen visar tolkningen av Yoganandas personlighetsutveckling att den individuella individuationens uttryck är väldigt komplex och mångdimensionell men bottnar i ett och samma starka behov hos den individuella individen att utforma en egen livsåskådning som skänker helhet och varaktig mening och lycka, inte endast i livet som stort utan även i det vardagliga livet.

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O presente trabalho pretende unir-se aos estudos que tratam da experiência mediúnica a partir de uma compreensão propriamente psicológica, tendo como propósito a compreensão das vivências dos médiuns em três grupos religiosos Espiritismo Kardecista, Umbanda e Vale do Amanhecer. Por meio do método etnográfico e da observação participante ativa, tendo por base entrevistas semi-estruturadas e diários de campo, buscou-se compreender a relação do médium com os alegados espíritos e entidades e analisar a repercussão da vivência mediúnica na identidade e na vida do médium, identificando as características semelhantes e divergentes entre essas diferentes práticas sem desconsiderar seu contexto de ocorrência. Um total de quatro indivíduos homens e mulheres com pelo menos dezoito anos de idade por grupo religioso com pelo menos três anos de vinculação foram entrevistados. Tendo como apoio à interpretação mais livre do dado etnográfico, apresentou-se um modelo interpretativo baseado na Identidade Psicossocial, visando aliar a perspectiva da identidade social de H. Tajfel e J. C. Turner com aportes da Psicologia de C. G. Jung acerca da personalidade dos médiuns / This work aims to join the studies about the mediumistic experience from a strictly psychological perspective, with the purpose of understanding the experiences of mediums in three religious groups - Kardecist Spiritism, Umbanda and Vale do Amanhecer (Dawn of the Valley). Through the ethnographic method and active participant observation, based on semi-structured interviews and field diaries, it seeks to comprehend the medium\'s relationship with the alleged spirits and entities and to establish the role of possession on the identity of the medium by identifying the similar and differing aspects between these different religious practices without disregarding their occurrence context. Four individuals - men and women with at least eighteen years of age - by religious group with at least three years engaged on the specific religion were interviewed. In support of a freer interpretation of ethnographic data, it presents an interpretative model based on psychosocial identity (Paiva, 2007), aiming to combine the H. Tajfels and J. C. Turners social identity perspective with contributions of C. G. Jungs Analytical Psychologys on the personality of mediums

O presente trabalho pretende unir-se aos estudos que tratam da experiência mediúnica a partir de uma compreensão propriamente psicológica, tendo como propósito a compreensão das vivências dos médiuns em três grupos religiosos Espiritismo Kardecista, Umbanda e Vale do Amanhecer. Por meio do método etnográfico e da observação participante ativa, tendo por base entrevistas semi-estruturadas e diários de campo, buscou-se compreender a relação do médium com os alegados espíritos e entidades e analisar a repercussão da vivência mediúnica na identidade e na vida do médium, identificando as características semelhantes e divergentes entre essas diferentes práticas sem desconsiderar seu contexto de ocorrência. Um total de quatro indivíduos homens e mulheres com pelo menos dezoito anos de idade por grupo religioso com pelo menos três anos de vinculação foram entrevistados. Tendo como apoio à interpretação mais livre do dado etnográfico, apresentou-se um modelo interpretativo baseado na Identidade Psicossocial, visando aliar a perspectiva da identidade social de H. Tajfel e J. C. Turner com aportes da Psicologia de C. G. Jung acerca da personalidade dos médiuns / This work aims to join the studies about the mediumistic experience from a strictly psychological perspective, with the purpose of understanding the experiences of mediums in three religious groups - Kardecist Spiritism, Umbanda and Vale do Amanhecer (Dawn of the Valley). Through the ethnographic method and active participant observation, based on semi-structured interviews and field diaries, it seeks to comprehend the medium\'s relationship with the alleged spirits and entities and to establish the role of possession on the identity of the medium by identifying the similar and differing aspects between these different religious practices without disregarding their occurrence context. Four individuals - men and women with at least eighteen years of age - by religious group with at least three years engaged on the specific religion were interviewed. In support of a freer interpretation of ethnographic data, it presents an interpretative model based on psychosocial identity (Paiva, 2007), aiming to combine the H. Tajfels and J. C. Turners social identity perspective with contributions of C. G. Jungs Analytical Psychologys on the personality of mediums

This dissertation focuses on the way in which the South African artist Bettie Cilliers-Barnard managed to concretise her innermost thoughts and feelings in selected mandala paintings, specifically Mandala II (1991), Wind directions (2001) and Birds heralding the Light (2007) during the last phase of her life. The image of the mandala, which is symbolically understood to be an organisational structure of unconscious processes, is read and interpreted by means of Jungian concepts such as the individuation process and the concept of the Self. Jung was especially interested in coming to terms with the circle as characteristic of the mandala’s psychological influence on a person. In Jung’s theorising, the unconscious the creative process plays an important part in the concretisation of the psyche. Cilliers-Barnard was interested in both the nature of the creative process as well as the mandala as symbol. The dissertation emphasises the development of Cilliers-Barnard’s intuitive and spontaneous painting process and contextualises her influence in the South African art landscape. A number of parallels have been drawn between the Russian-German artist Wassily Kandinsky and Cilliers-Barnard with regard to both spiritual and intuitive artistic processes as well as the representation of the circle that is found repeatedly in paintings by both artists. In the oeuvres of both artists these approaches are a way of reproducing inner and unintentional experiences. Cilliers-Barnard added meaningful content to her works by combining ideas gleaned from her emotions, soul and mental processes. By focusing on the individuation processes in the mandalas by Cilliers-Barnard mentioned above, the dissertation sets out to demonstrate how she uses both form and content in her artworks in order to establish a type of inner dialogue. This inner dialogue, which in terms of form includes especially the circle, other geometric motifs as well as the bird, the tree and on a more abstract level the family, is used as symbolic point of departure for reading the representative artworks with the final focus on a type of simplification and summary of the convictions of her soul. / MA (History of Art), North-West University, Potchefstroom Campus, 2014

This dissertation focuses on the way in which the South African artist Bettie Cilliers-Barnard managed to concretise her innermost thoughts and feelings in selected mandala paintings, specifically Mandala II (1991), Wind directions (2001) and Birds heralding the Light (2007) during the last phase of her life. The image of the mandala, which is symbolically understood to be an organisational structure of unconscious processes, is read and interpreted by means of Jungian concepts such as the individuation process and the concept of the Self. Jung was especially interested in coming to terms with the circle as characteristic of the mandala’s psychological influence on a person. In Jung’s theorising, the unconscious the creative process plays an important part in the concretisation of the psyche. Cilliers-Barnard was interested in both the nature of the creative process as well as the mandala as symbol. The dissertation emphasises the development of Cilliers-Barnard’s intuitive and spontaneous painting process and contextualises her influence in the South African art landscape. A number of parallels have been drawn between the Russian-German artist Wassily Kandinsky and Cilliers-Barnard with regard to both spiritual and intuitive artistic processes as well as the representation of the circle that is found repeatedly in paintings by both artists. In the oeuvres of both artists these approaches are a way of reproducing inner and unintentional experiences. Cilliers-Barnard added meaningful content to her works by combining ideas gleaned from her emotions, soul and mental processes. By focusing on the individuation processes in the mandalas by Cilliers-Barnard mentioned above, the dissertation sets out to demonstrate how she uses both form and content in her artworks in order to establish a type of inner dialogue. This inner dialogue, which in terms of form includes especially the circle, other geometric motifs as well as the bird, the tree and on a more abstract level the family, is used as symbolic point of departure for reading the representative artworks with the final focus on a type of simplification and summary of the convictions of her soul. / MA (History of Art), North-West University, Potchefstroom Campus, 2014

The purpose of this study is to examine the parallels between the tenets of Carl Jung's psychology and the mythopoeic structure of Blake's poem, The Four Zoas. The investigation is divided into three chapters. The first deals with the major conceptual parallels between the intellectual systems of the two men. The second is a detailed analysis of the poem, and the third concludes the study by discussing the originality of Blake's thought. Blake anticipated much of Jung's psychology. The parallels between the two are so strong that each man seems to corroborate and validate the opinions and insights of the other. The extent to which he foreshadows Jung reveals Blake to be one of the most original thinkers of any period of time.

The aim of this paper it to observe different approaches to human beings. Two major points of view will be that of Karl Marx and of Sigmund Freud. In which apects are their deffinitions of human being, behavior and thinking processes different and in which are they similar? How are their ideas transferred in the work of oher authors and where does it lead? Is it possible to find similar streams in the work of their followers? These are the two major questions that this paper will try to answer. Another meaning this paper should have is to create a meanigful and coherent source of various authors who were involved in examination of human being.

Our goal was to establish some form of interpretation between the analytical work of Carl Jung in depth psychology and the views of Marshall McLuhan regarding the impact of media. It was hoped that such a correlation of contrasting viewpoints would yield additional insight in the study of mass reactions to media. In accomplishing this purpose a “universe” based upon analytical psychology was juxtaposed with an expressly “McLuhanesque” analysis of media and technological effects. After establishing correlations between the major dynamics of the two systems, several functional conclusions were reached. These are: (1) that media have an inescapable influence, (2) that media sustain consciousness as their content, (3) that media take a major role in the functions of the unconscious, (4) that media participate in the integration between internal and external, and (5) that media directly effect the requirements for and suitability of symbolic vehicles. These conclusions are the product of correlations between two apparently dichotomous systems; one developed primarily through analyses of external effectors, and the other, primarily through analyses of internal elements. Since our conclusions are not in disagreement with current views in the field, the outcome of our research is in keeping with our goal of adding to available material dealing with the analysis of mass reactions to media.

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