Dissertation--Leipzig, 2003. / Bibliogr. p. 108-113.

Diss.--Hamburg, 2004. / Bibliogr. p. 413-431. Glossaire.

Version remaniée du second volet de: Thèse--Théâtre et arts du spectacle--Université de Polynésie française, 1999. Titre de soutenance : De la théâtralité en Polynésie française. / Bibliogr. p. 327-338.

Thesis--Vienna. / Vita. Includes bibliographical references (leaves 1-58 (2d group)).

Thesis (Ph.D.)--Indiana University, Dept. of Folklore and Ethnomusicology, 2009. / Title from PDF t.p. (viewed on Feb. 4, 2010). Source: Dissertation Abstracts International, Volume: 70-04, Section: A, page: 1378. Adviser: Roger L. Janelli.

Inaug.-diss.--Kiel. / Lebenslauf. Published also in Hamburg, 1936, as no. VI of the series Sprache und volkstum. "Literaturverzeichnis": p. [159]-164.

Inaug.-diss.--Greifswald. / Lebenslauf. At head of title: Deutsche philologie. Maps and diagrams in pocket on back cover. "Literaturverzeichnis": p. 120-135.

Thesis (Ph. D.)--University of Texas at Austin, 2002. / Vita. Includes bibliographical references. Available also from UMI Company.

<p> This hermeneutic study with a depth psychological perspective explores Latvian traditional mythological legends using a close reading/active imagination methodology. It interprets the supernatural beings of the legends as images of the Shadow archetype that concern the legend tellers&rsquo; challenging experiences with material wealth and their sense of worthiness. </p><p> The study is an important contribution to research in Latvian culture, as it both explores traditional cultural texts and places the explorations in today&rsquo;s context. By deepening insights about the psychology of a previously less researched cultural source&mdash;the legend&mdash;and the psychology of the tellers, the research participates in advancing Jungian cultural studies. </p><p> Responding to the question &ldquo;what is the psychology of the legends?&rdquo; the study proposes that they function as the trickster stories and as reports of synchronistic events communicating about transformative occurrences of human lives. Due to these characteristics, the legends may also affect today&rsquo;s readers. They may disturb their one-sided conscious attitudes and promote their development of consciousness through breaks of earlier symmetries within the human system and by promoting more complex and mature structures of the psyche. </p><p> Answering the question &ldquo;what is the psychology of the legend tellers?&rdquo; the study shows a multiplicity of attitudes and ways in which the tellers relate to the supernatural&mdash;the Shadow aspects of their psyche. The psychology of the tellers is depicted to span a broad spectrum of emotions, not limited to the pessimism typically associated with the legend genre. </p><p> The study argues that the relevance of the legends is not constrained by a particular historical time and place. Rather, it asserts that the legends may be relevant for today&rsquo;s Latvians in defining their identity, thus making this depth psychological perspective a political project. In addition, the study shows how the archetypal nature of the legend communications makes them valuable for today&rsquo;s readers independent of their culture and geography. It suggests that the readers approach the legends as invitations to pause, ponder, and to see the maturational value in the nonheroic Shadow aspects of the psyche that these stories communicate.</p>

<p> Earthly paradise and its loss have fascinated humanity from the dawn of time. Indeed, the myth of earthly paradise is found throughout the world, and the longing for life in paradise is basic to every human being. The term paradise was first used in ancient Persia where it meant a walled garden. Thus paradise is designed to secure those inside in beauty and peace. However, such a life is also monotonous because perfection is unchangeable. </p><p> Life beyond paradise is complex and difficult, and the relevant myth is that of the hero, the being who rescues civilization from the chaos monster. We fanaticize about being such heroes and tend to worship heroes as a result. </p><p> The Eden Paradox represents the clash between our longing for paradise and our longing to be heroes. It also represents the clash between the first two stages of individuation, the preconscious and the ego-expansion stages. Thus, it has the potential two prevent one in its grip from reaching full maturity. It occurs in both individuals and groups. In individuals it manifests as inconsistent behavior with swings from joy in security to joy in saving others. In groups it manifests as a clash between a leader who acts like a deity and the followers who become passive worshipers who have lost their individuality.</p><p> If there is a cure for the Eden Paradox, it should be found in the final stage of individuation when wholeness results and in its associated myths of spiritual transformation. However, neither has a relationship to the Eden Paradox because those in its grip are not sufficiently mature to surrender part of our egos to the Self, the potential for wholeness in our unconscious minds. Thus they are trapped in eternal adolescence.</p><p> The Eden Paradox represents a central truth about humanity: We always want what we don&rsquo;t have. If we feel secure, we want challenge; if we are constantly challenged, we want a quiet life. To be human is to be dissatisfied and, thus, open to the emotional swings caused by the Eden Paradox.</p><p> Key words: mythology, earthly paradise, hero myths, Eden, Jungian psychology, individuation</p>