The purpose of this paper is to study the connection between Taoism and analytical psychology. This is done by descriptive text analysis of post-jungian literature. Often mentioned when searching for the inspirations and influences on analytical psychology we find references to alchemy, Buddhism, Gnosticism, Hinduism and the hermetic tradition. More seldom do we meet any references to Taoism. My aim is to investigate what gravity do the post-jungians attach to the taoism influence on C.G. Jung´s analytical psychology. This paper will also argue that Taoism is an underestimated influence in the development of the analytical psychology. Keywords: Analytical psychology, Jungian psychology, Taoism, Tao, Richard Wilhelm, synchronicity, C.G. Jung, analytisk psykologi, jungiansk psykologi

Det här är en jungiansk filmstudie med fokus på synkronicitet i handlingen från början till slutet. Hur manusförfattarna skildrar en människas försök att glömma och förneka delar av sin historia till att via omständigheter hon inte själv kan råda över, bland annat tack vare ett intensivt inflöde av omedvetet material som manifesteras via synkronistiska skeenden, slutligen kan förlösas och gå vidare i livet igen. En slags mild chockterapi som upprepas till dess att huvudpersonen ger upp sin ensidiga hållning och börjar tro på livet igen. Jag kommer också att komma in på något som jag här kallar länkade händelser eller objekt.

¡§Jasmine Flavored Tea¡¨ is one of the earliest published works of Eileen Chang. However, the autobiographic fiction which focuses its topic on ¡§looking for Father¡¨ has not been valued by the academic circle for a long time. In fact, ¡§Jasmine Flavored Tea¡¨ is the center text(centext) among Eileen Chang¡¦s works. She semioticizes this work according to its plot and then makes these elements metaphors of her later works. This is the key to discussions about the hypertextuality between the texts of Eileen Chang and the phenomenonal world. By using a new approach of criticism called ¡§the School of Super Searching,¡¨ this discourse attempts to blend the research achievements of modern anthropology, psychology and folkloristics into traditional searching, to do gender studies by searching ¡§psychological facts,¡¨ and to focus on the intertextuality between the plot of the fiction and the folk data. By means of the motive tied with folktales and folk customs, and of the related significant notions like misogyny, twins complex, endogamy desire, liminality and initiation rite, divine king and scapegoat, and individuation process, with a close reading on the text of ¡§Jasmine Flavored Tea,¡¨ this discourse explores how the pieces of symbolism and meaning in the text associate with the life experiences of Eileen Chang.The issues dealt by this discourse are as follows: 1. Lead a large amount of anthropological concepts into literary criticism, and make intertextual comparison between ethnography and literary works. 2. Clarify the countervailing process between masculinity and femininity in ¡§Jasmine Flavored Tea¡¨ by means of the connotative plot structures of the fairy tales, ¡§Iron John¡¨ and ¡§Little Red Riding-Hood,¡¨ in the text. Men gradually construct masculinity by adopting male violence in order to get rid of maternal swallowing and paternal castration. 3. The practical operatoins of Jung¡¦s theory in literary criticism: (1) Twins complex is an important complex to present the relationship between ego and Anima/Animus. (2) Synchronicity and the possibility of predictive text(predictext). (3) Clarification on the relationship between ¡§sukuu¡¨ and the self. (4) Application of the participation mystique on the narrative point of view. 4. Apollo¡¦s Neuroses- Reinterpretation of the implication for the incest by Oedipus in the texts of Eileen Chang. 5. There exists an association between fowls as the symbol of twins complex and Eileen Chang¡¦s family. 6. The riddle about Eileen Chang in her late years is an individuation process from putting on the wolf¡¦s skin to taking it off. 7. The comparison between the autobiographic works, ¡§Jasmine Flavored Tea¡¨ and Little Reunion.

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Constatant une lente érosion de la place du religieux dans nos sociétés modernes, ainsi qu'une construction - voire un bricolage - d'une foi et d’une pratique religieuses plus individualistes, cette recherche vise à porter un regard psychanalytique jungien sur les manifestations de possessions diaboliques en tant que miroir, s'il en est un, de ces errances religieuses. Quelle place les possessions ont-elles tenue à travers l’histoire des religions chrétiennes? Comment se manifestent et comment sont reçues aujourd'hui les pérégrinations du diable? Est-il possible qu'une lecture jungienne de ces phénomènes nous amène à réaffirmer l'inévitable dissociabilité de la psyché, et comment cette variable pourrait-elle permettre au clinicien de mieux comprendre et appréhender les phénomènes de possession? Ce travail de recherche se présente tout d’abord par une confrontation d’un clinicien à deux cas de possession diabolique dans son bureau, autour desquels s’articulent ensuite plusieurs volets qui permettent d’appréhender, chacun à leur façon, un des aspects des possessions diaboliques : l’aspect historique, psychiatrique, sociologique et enfin le volet plus spécifiquement jungien. Cette recherche se conclut sur un dernier cas clinique de possession à travers lequel l’ensemble des différents volets abordés permet au clinicien d’élaborer différemment la problématique des possessions, ainsi que leur contenu archétypal. / The slow erosion of the place of religion in our modern society is leading to an increasing amount of individualistic faith and self created religious practices. This research is a Jungian psychoanalytic reading of evil possessions as potential signs of religious erring. What place have evil possessions had across Christian history, and how are they manifested and acknowledged today? The Jungian reading of such phenomena might help us discover the central role of psychological dissociation and the influence this variable plays in our comprehension of possessions. This research starts with the presentation of two cases of possessions in the office of a clinician. It is followed by an exploration of different aspects of possessions: historical, psychiatric, sociological and finally a more specific Jungian approach of the problematic. Each aspect, in turn, will elaborate a different way to look at the problematic. It is concluded by a final case of possession through which all various aspects of possession explored will enable the clinician to elaborate a different understanding of the initial cases, including an archetypal exploration.

The subject of this dissertation is W. H. Auden's use of the Jungian psychology of individuation and the Kierkegaardian theology of existence. Its purpose is to demonstrate the importance of Jungian and Kierkegaardian thought in poetry written during 1939 through 1942, the first four years of Auden's residency in the United States and the first four years of his return to the church. The purpose is achieved by applying a paradigm encompassing both psychology and theology to an analysis of Jungian and Kierkegaardian thought in the principal sonnets of "The Quest" and to a detailed explication of two longer poems, New Year Letter and For the Time Being.

Popular literature on Tibetan Buddhism often overemphasizes the psychological dimension of the religion's beliefs and practices. This misrepresentative portrayal is largely traceable to the writings of the psychoanalyst C.G. Jung. By employing distinctly psychological terminology and interpretive strategies in his analyses of the Tibetan Book of the Dead and mandala symbolism, Jung helped to establish precedents that were adopted in subsequent analyses of the religion. Imposing a psychological lens on Tibetan Buddhism obscures other essential elements of the tradition, such as cosmology, physiology, and ritualism, thereby silencing the voices of Tibetans in analyses of their own practices. Jung's imposition of his own voice in place of that of Tibetans has commonly been criticized as an act of intellectually imperializing Orientalism that furthers Jung's personal aims of solidifying his system of analytical psychology. This thesis supports and demonstrates the validity of that critique through close analyses of Jung's commentaries on Tibetan Buddhism. However, Jung’s psychoanalytic perspective and qualifying comments found elsewhere in his corpus ultimately contextualize his commentaries and reveal that his writings on Tibetan Buddhism should not be treated as shedding light on the religion. Rather, they offer an additional lens for understanding analytical psychology. Furthermore, Jung's perspective as a psychoanalyst demonstrates the inherent instability of Orientalist epistemology that attempts to make sense of Eastern cultures on Western terms. Derridean deconstruction of Jung's commentaries reveals that the laws of psychoanalysis subvert those of Orientalism, thus allowing us to undermine the Orientalist episteme in which Jung writes and creates the possibility for appropriating foreign cultural content differently

Zugl.: Berlin, Humboldt-Univ., Magisterarbeit, 2001

Freie Univ., Diss.--Berlin, 2007. / Literaturverz. S. 540-584.

Zugl.: Magisterarb. / Literaturverz.