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The archetypes and the collective unconscious
... From a psychological point of view, C. G. Jung was one of the main authors who contributed to a transpersonal conception of the self. Jung (1969) expanded the concept of self by conceiving of a collective unconscious, the place of archetypes, and the ordering principles of psyché as he defined it. For Jung (1969), the self was the unifying archetype, as well as the center of balance between conscious and unconscious instances: "In other words, the self, embraces what is the object of experience and what is not, that is, what is not yet within the realm of experience" (p. ...
... Jung (1969) expanded the concept of self by conceiving of a collective unconscious, the place of archetypes, and the ordering principles of psyché as he defined it. For Jung (1969), the self was the unifying archetype, as well as the center of balance between conscious and unconscious instances: "In other words, the self, embraces what is the object of experience and what is not, that is, what is not yet within the realm of experience" (p. 477). ...
... Jung shaped both the centrality of the concept of self as a unifying archetype and a participatory dynamic of psyché intended as a dialogue between personal and transpersonal realms. Jung (1969) explained, This "round" thing is the great treasure that lies hidden in the cave of the unconscious, and its personification is this personal being who represents the higher unity of conscious and unconscious. It is a figure comparable to Hiranyagarbha, Purusha, Atman, and the mystic Buddha. ...
This work aims to focus attention on the concepts of the psyche and of self, and the
participatory dialogue between the self and the world, to highlight the contribution
that an integral transpersonal psychotherapy (ITP) approach of biotransenergetics
(BTE) offers. The ITP approach sees the psyche as the totality of the being and
the self as the unifying archetype that defines it. Some new epistemological maps
and concepts are outlined to highlight their usefulness for a clinical and research
methodology based on assumptions of a transpersonal and integral order.
Keywords: psyché, self, transe, Biotransenergetics, further
mode, second attention, basic model, organismic self
... As per Jung's theory of collective unconscious, symbols like the phallus and pillar stem from universal archetypes. These are metaphors of common human concerns in relation to fertility, stability and the earthly and divine (Jung, 1959). The presence of these motifs in different cultures plays a key role for describing existential and spiritual truths. ...
... Adad and Enlil represent the archetype of the storm god typical in many ancient cultures. Their qualities mirror those of Zeus in the Greek pantheon and Indra in the Indian tradition (not to mention a range of other storm gods), suggesting a common human fixation on storms and their life-giving and life-taking effects (Jung, 1959). ...
... Although there has been no definitive evidence that points towards a cultural connection between Mesopotamia and India's early river valley cultures, such as that found between Egypt and the Indus Valley cultures, some aspects of their symbolic themes bear remarkable similarity, suggesting a possibly shared archetype. Jung's theory of the collective unconscious offers a framework for considering these connections to be individual manifestations of collective human concerns (Jung 1959). ...
Book Introduction
The scholarly yet multidimensional and original research work, "Shiva Beyond Borders: The Cross-Cultural Evolution of Proto-Shaivism - A Comparative Study of Philosophy, Symbolism, and Global Traditions," written by Dr. Nawa Raj Subba, is truly a text that elucidates the philosophical, cultural, and symbolic significance of Proto-Shaiva traditions in ancient civilisations beyond lines of Indian subcontinent context.
This book places Shiva back on the global map to investigate the correlations in symbolism, rituals, and philosophy all over the world of ancient Africa, Mesopotamia, Egypt, the Middle East, and the Indus Valley, among other early civilisations.
In the first chapter, we offer the background, purpose, methods, and philosophical lens of the book. It examines Shiva’s tripartite role as creator, destroyer, and preserver, interpreting his symbols such as the Lingam, Trident, and Nandi in an interdisciplinary, cross-culturally metaphysical context. Natural elements, yoga elements, and ecological aspects are among the mentioned themes.
Chapter Two examines the prevalence of Proto-Shaiva elements among African civilisations. Chapter 5 then explores horned gods, fertility cults, possession, and syncretism, with an emphasis on parallels between Min (of Egypt) and possibly Shiva. It implies that Shaiva-like customs may have developed independently or by means of intercultural contact.
The third chapter is on Mesopotamia. The chapter explores gods (like Enki) and ritual elements (like lingam-shaped pillars, bull iconography (like Nandi), etc.). The chapter delves into important questions regarding potential links between Mesopotamian practices and Proto-Shaiva traditions, including a comparative assessment of deities like Adad and Enlil.
Chapter Four: Exploration of early Middle Eastern traditions, including the Proto-Elamite and Canaanite cultures. The existence of yogic postures, ascetic practices, sacred woods, and fire rituals indicates thematical resemblances with the esoteric nucleus of Shaivism. We explore these practices through a performative intercultural symbolic prism.
In Chapter Five, you examine archaeological finds linked to the Indus Valley civilisation. The famous Pashupati seal, lingam worship, ritual bathing, yoga postures in artefacts, and water symbolism all hint that Shaiva philosophy probably predated the Vedic period. The chapter offers cross-cultural comparison with ancient traditions.
Chapter Six contains theoretical insights and global parallels. It explores whether Shaiva concepts were developed autonomously or through cultural diffusion and weighs the significance of proto-Shaivism in modern-day religious studies.
The closing chapter ends with a lasting influence of Shaiva thought. It talks about ecological episteme, religious pluralism, and the unifying power of Shaiva philosophy. It is also on a multiscience agenda for future research.
In addition, the appendices include a catalogue of archaeological evidence, works of art, terms, and chronological sequences underpinning the book's research framework.
More than just a rereading of ancient religious and cultural paradigms, Dr. Nawa Raj Subba’s work was a theoretical claim. It reframes Shiva as a global spiritual archetype embedded in the shared experiences, symbols, and metaphysical quests of many ancient civilisations. This book will be a learnt and essential resource for scholars of religion, history, philosophy, and comparative symbols.
... Archetypal Emotions: These are universal emotions rooted in the collective unconscious and common to all human beings. Jung stated, The archetypes are, so to speak, the hidden 4 foundations of the psyche, the true source of all human emotions (Jung, 1954;Jung, 2014;Singer, 2020;Morehouse, 2023). ...
... Shadow Emotions: These are emotions that are repressed or denied by an individual and reside in their unconscious. Reading Jung, a conclusion appears that the shadow is a moral problem that challenges the whole ego-personality (Jung, 1954, p. 84;Shapiro, 2013;Jung, 2014;Singer, 2020;Othon, 2023). ...
... Acknowledging its presence necessitates accepting the darker facets of one is being as tangible and real. This profound act stands as an imperative prerequisite for any genuine self-discovery (Jung, 2012;Jung, 2014). ...
This study explores how extreme societal upheavals, such as the COVID-19 pandemic and the war in Ukraine, impact the emotional experiences of Jungian therapists. It examines how therapists navigate the "fire of emotions", maintain well-being, and effectively support patients under crisis conditions. Using a qualitative research approach, the authors conducted in-depth interviews with 20 Jungian therapists and performed a critical literature review. The study identifies five key emotional clusters experienced by therapists: uncertainty, frustration, exhaustion, hope, and the need for support. Results highlight that therapists struggle with fear, burnout risk, and emotional transference, yet also develop resilience and deeper self-awareness. Online therapy emerged as both a challenge and an opportunity, altering therapeutic dynamics. The study contributes to understanding the therapist's role in collective trauma and the necessity for self-care strategies to prevent emotional exhaustion. It emphasizes Jungian techniques such as dream analysis and active imagination as valuable tools for processing crisis-induced emotions. This research provides novel insights into adapting Jungian psychotherapy to modern crises, offering valuable guidance for therapists in extreme times.
... Historically, it was common knowledge during the Elizabethan period that defiance against orthodox religion was an act of grave consequence in the hereafter. Analyzing the socio-cultural scenario, it becomes obvious that Faustus, yet being a man from that era, deliberately seeks to learn forbidden knowledge, knowing the cost of such a perilous decision, which nothing but showcases a mockery of his scholarly "Persona" (Jung's (1959) "Archetype Phenomena" of the social mask or role that individuals present to the world). However, in the climactic scene XIII, Faustus does honestly realize the grave consequences of his action before his last hour and thinks of making a bargain with God this time, admitting his error, shedding arrogance, begging for putting him in hell for "a thousand or a hundred thousand years" (Marlowe, yet preventing him from getting damned eternally. ...
... It is interesting that Lacan's notion of "Jouissance" which states that the result of breaking the boundary of the pleasure principle is extensive pain (Evans,2006, 93-94), is applicable to Faustus' condition as his excessive ambitions and joys ultimately became the reason of his perpetual torment. Besides, Faustus's tragic downfall is symmetrical to Jung's (1959) "Archetype Phenomenon" of a tragedy-a tragic hero is meant to fall at the end. Henceforth, the persuasion of forbidden knowledge by Faustus displays his moral corruption according to medieval and orthodox Christian standards acting as a catalyst for his tragic downfall. ...
The article aims to unravel the reasons and consequences of thirsting for forbidden knowledge in Christopher Marlowe's drama, Dr. Faustus. The article analyses Dr. Faustus, the protagonist of the drama, from several aspects.
... The symbols they manipulated, the lives they controlled, and the devastation they left behind are testament to the profound implications of archetypal forces within the realm of human behavior (Jung, 1997). The shadows cast by Manson and Iqbal highlight the potential duality inherent in archetypes, a reminder that the same symbolic energies can shape both constructive and destructive narratives within the human psyche (Jung, 1991). As this study navigates the labyrinth of Jungian analysis, it finds that the tragic tales of Manson and Iqbal reverberate with a warning about the long-rooted connections established between human psychology and archetypal influences (Purrington, 2020;Jung, 1952). ...
... A clearer understanding of how archetypal powers can be twisted and expressed in varied manners, resulting in alarming and detrimental outcomes, is gained through an examination of the similarities and distinctions between these individuals within the context of the Magician archetype. The narratives of Javed Iqbal and Charles Manson underscore the importance of careful analysis and proactive measures in identifying early signs of distorted presentations of archetypes, thereby mitigating potential harm and averting catastrophes within society (Jung, 1991(Jung, , 1997. ...
... Jung suggests that trauma often affects the survivor in the dream state through 'mythopoetic (myth) fantasy images that [are] thrown up by the psyche as the consequence of trauma' (Jung 2014). This may aid in understanding some image-based PTSD symptomology, including but not limited to night terrors, intermittent hyperarousal, hypervigilance, anxiety, flashbacks, intrusive thoughts, images and intense distress at real or symbolic representations of the trauma. ...
... It lives and functions in the deeper layers of the collective unconscious and the dream space. It is the mind of our ancestors, how they think and feel, and in their experiences of gods and men (Jung 2014). As collective trauma belongs within phenomenological understandings alongside archetypal phenomena, and is defined through different symbolisms held cross-culturally; I am conscious not to oversimplify or overgeneralize the varying manifestations. ...
This article examines the relationship between intergenerational and collective racial trauma, and the links between post-traumatic stress disorder symptomology and racial trauma. Through autoethnography, I aim to shed light on the long-lasting effects of racial trauma, which still exist in the aftermath of such tragic colonial histories. Between the personal, social and cultural experience, through the lens of trauma, I propose insight into dramatherapeutic approach and techniques that may be harmful when not handled with cultural awareness. I propose a ‘Curious-and-Non-Defensive’ approach to dramatherapeutic work, as well as providing techniques: myth, role, play and embodiment in 1:1 and group settings to aid in personal and communal healing that may counteract the imprisoning determinants of racial trauma when working with Africans and African diasporic clients. This is one of the first articles exploring this subject matter in the United Kingdom.
... Arketipler kolektif bilinçdışında yer alan, evrensel ve kalıtsal semboller olarak tanımlanır. Bu semboller arasında; persona, gölge, anima/animus, kendilik (self) gibi arketipler bulunur (Jung, 1953;Jung, 1969). ...
... Hayatta kalma temalı sahneler, katılımcıların stres anında karar verme mekanizmalarında toplumsal cinsiyet rollerinin nasıl işlediğini incelemek için seçilmiştir. Jung'un (1953;1969) kahraman arketipi ile bağdaştırılarak, bu sahneler, katılımcıların yüksek stres ve tehlike durumlarında verdikleri tepkileri ölçmek ve bu tepkilerin toplumsal cinsiyet rolleri ile nasıl ilişkili olduğunu ortaya koymak amacıyla analiz edilmiştir. (Öztaç, 2024, s. 98). ...
Geleneksel sinema anlayışından farklı olarak, interaktif filmler izleyicilerin aktif katılımını ve kararlarının hikâyeyi şekillendirmesini sağlamaktadır. Etkileşimli anlatı biçimi, izleyicilerin karakterlerle özdeşleşme süreçlerini daha dinamik ve kişisel hale getirirken, etkileşimli karar süreçlerinin toplumsal cinsiyet algıları üzerindeki etkilerini de anlamamıza yönelik önemli bir olanak sunmaktadır. Bu çerçeve dahilinde araştırma, interaktif filmlerde dramatik anlatının toplumsal cinsiyet algısı üzerindeki etkisini incelemektedir.
... For example, Jung (1959) understood myths as expressions of the collective unconsciousness. Myths are then more than ancient stories: they structure societies and help individuals to navigate meaning, gain deeper self-awareness, and integrate the psyche. ...
AI is often called a ‘myth’, in the sense that there is a gap between the promises and the actual technology. But there are deeper and more productive connections between myth and AI, and more generally, myth and technology. This paper argues that myths are important ways in which cultures make sense of technology and that studying and working on myths is needed for critically evaluating our relation to AI. It supports this claim (1) by establishing a basis for the importance of myth vis-à-vis technology in a revised version of Blumenberg’s existentialist philosophical anthropology that sees myth as a response to what I call ‘the absolutism of technology’ and (2) by showing how thinking about AI is structured and shaped by creation myths and how difficult it is to go beyond them. This not only offers some building blocks for a framework for critical analysis for contemporary debates about AI in terms of myths but also invites us to reflect on the limits of our thinking about technology in general.
... This perspective aligns with that of Carl Gustav Jung, founder of analytical psychology. For him, religious experience is a natural function of the human psyche, rooted in the collective unconscious in the form of universal archetypes [14]. 1 Being gentle here: I know for sure He does, as He confirmed a few key ideas here, in His own way. Stanislav Grof, a Czech-born psychiatrist and pioneer of transpersonal psychology, experienced a major intellectual shift: initially an atheist and trained within a materialist framework, he was profoundly transformed by his early therapeutic sessions in the early 1960s, which involved the use of psychedelic substances -originally developed in the 1940s by Sandoz Laboratories and distributed for clinical use under the name Delysid. ...
This article demonstrates that the spiritual capability of Homo sapiens is an innate and universal faculty, though expressed in diverse ways. Drawing on a holisophic approach [1], three evolutionary hypotheses (sparse, anthropocentric, combined synthesis) are examined within the Darwinian paradigm, concluding that this capability necessarily emerges as a product of evolutionary biology. For clarity, the question of its exogenous origin is addressed in a separate article [2]. This work illustrates the contribution of holisophy as an interdisciplinary method reintegrating human spirituality into the scientific field.
... Theater des Anthropozäns" aktiv verwendet werden, um komplexe, universelle und ökologische Themen zu vermitteln, spielen eine wichtige Rolle in der Psychoanalyse. Wie bekannt, erklärte C. G. Jung, dass Archetypen universelle, angeborene Formen oder Muster sind, die im kollektiven Unbewussten existieren[4]. Diese Archetypen manifestieren sich in Mythen, Träumen und kulturellen Werken, einschließlich Theateraufführungen. Die in der Kunst verwendeten Symbole werden zu Mitteln, um innere Konflikte, tiefe Ängste und Wünsche des Menschen auszudrücken, die über die individuelle Erfahrung hinausgehen und universelle Themen wie Tod, Wiedergeburt, den Kampf mit den dunklen Seiten der Persönlichkeit und das Streben nach Licht betreffen.Das "Theater des Anthropozäns" spiegelt als kulturelles Zentrum den aktuellen Zustand der Menschheit wider, ihre Beziehungen zur Umwelt und zur Welt im Allgemeinen. ...
... Archetypes are concepts that explain fundamental psychological patterns that exist in the human collective subconscious. These archetypes function as organizing principles of human behavior and experience, influencing the way we interact with the world without us realizing it (Jung, 2014). They do not have a physical form but have an innate tendency to respond to certain situations in a certain way (Manullang & Mestika, 2024). ...
Film costumes are not just aesthetics but also convey subtext, enrich characterization and shape the audience's perception. Color as part of a costume can reflect emotions, social status or character changes. However, color often has more meaning when examined in depth. In action films, costumes appear iconic, both in Western action films and Indonesian martial arts films, one of which is the Wiro Sableng martial arts film, which was re-produced in 2018. Like Western superhero films, the hero in this story has an iconic appearance. However, in the Wiro Sableng film made in 2018, namely, warrior Anggini, the producer and scriptwriter have changed the color of her costume, unlike Wiro (the main character), who still uses white like the previous version of the Wiro Sableng film. This phenomenon raises the question of why the character Anggini uses a different costume color from the previous version (1995) and whether the change in costume color relates to the change in her characterization. Several previous studies have revealed that the meaning of costume color is closely related to the character. However, the psychological meaning of costume colors has yet to be studied with an archetype or character personality approach, where both approaches can be used to get to know a character in a film more clearly. Therefore, this study aims to reveal the relationship between the meaning of costume color changes and changes in the character of Anggini in the story with an archetype approach, personality matrix and psychological color mapping. The method used is a visual-comparative analysis method focused on the costume colors of the character Anggini in the Wiro Sableng films in 1995 and 2018. The findings of this study reveal the relationship between archetypes, personality matrix and psychological meaning of color with changes in character. The color changes in the warrior Anggini character in the 2018 Wiro Sableng film are influenced by the feminist perspective of the producer, who also became a scriptwriter. Redefining Anggini in Wiro Sableng Film (2018) as a woman warrior represents gender performativity by challenging stereotypes of women in the form of binary oppositions that are often subordinated and objectified in film.
... Alphabets Thus, the theoretical perspectives underpinning numerology highlight its cultural, symbolic, and psychological dimensions. By examining numerology through various theoretical lenses, such as symbolic interactionism, holistic theories, Gestalt psychology, the biopsychosocial model, individuation, self-determination theory, cognitive dissonance, and structuralism, we can appreciate its multifaceted nature and its impact on individual and collective practices; Jung, 1969;Deci and Ryan, 1985;Festinger, 1957). ...
This study introduces numerology as a complementary approach to employee selection within corporate Human Resource Management (HRM). Traditional HRM methods, such as psychometric evaluations, often fail to ensure the seamless integration of new employees into organisational cultures. With its roots in interpreting personality traits based on numerical patterns, numerology offers an alternative perspective. This research proposes a personality traits framework (PTF) that integrates numerological insights with established leadership models and HR practices. Using mind-mapping techniques, the framework aligns birth numbers with corresponding competencies, offering HR managers a nuanced tool for evaluating candidate compatibility. The study highlights the potential of numerology to enhance hiring precision, improve workforce cohesion, and foster better employee retention. While acknowledging the ethical and practical challenges, it advocates for the strategic incorporation of numerology into HRM to address the complexities of modern talent management. The findings contribute to expanding HRM methodologies and lay a foundation for future interdisciplinary research. It suggests directions for future research, emphasising the integration of numerology into modern HR practices to address the complexities of contemporary managerial challenges.
... The imbalance of parenting to children will affect children's emotional problems (Henry Cloud, 2015). Carl Jung, a psychiatrist from Switzerland and the originator of the theory of human personality states that effective parenting is based on parental modeling (in terms of emotions, namely mother) (Jung, 1991). This means that the mother's personality and the mother's behavior towards the child greatly affect the child's emotional state. ...
AbstrakPeran ibu membentuk kecerdasan emosional seseorang. Henry Cloud dan John Townsend menciptakan enam kelompok ibu bermasalah dan masing-masing memiliki dampak tersendiri terhadap masalah emosional anak. Salah satu permasalahan dalam mengasuh anak adalah ibu yang mengontrol dan hal ini banyak dijumpai di negara-negara Asia, termasuk Indonesia. Penelitian ini menjawab pertanyaan apa dampak kontrol ibu terhadap masalah emosional anak Sekolah Minggu GBIS Bunga Bakung Magelang. Penelitian kualitatif ini menemukan perasaan malu, sakit hati, depresi dan kemarahan yang tidak sehat. Sedangkan gangguan kecemasan dan perasaan bersalah yang dikemukakan oleh Henry Cloud dan John Townsend tidak ditemukan dalam penelitian ini.
... (Act 3, Scene 4) -as a battle between maternal love and political survival, her silence a psychological defense mechanism. Jungian archetypes (Jung, 1968) lend additional insight: Lady Macbeth as a dark anima -her power tarnished by guilt; Gertrude as a compromised mother -her nurturing also accomplice; Ophelia as a sacrificial maiden -her innocence, a tragic offering. These lenses highlight the psychological toll of maneuvering within patriarchal structures, a nuance further layered by contemporary performances. ...
Behold the world of Shakespearean tragedies, with their complex characterizations, especially of women who, even as they walk through hell with a smile, can play both the savior and the villain. The feminist gaze into Shakespeare: the complexity of female characters in Macbeth and Hamlet with a focus on Lady Macbeth and Gertrude/Ophelia. This paper investigates through qualitative analysis of the texts, the depiction of women as the agents of power and subordinates to patriarchal systems in the works of Shakespeare. The paper focuses on the characters of them as double agency, the psychological depth and their influence on a tragic end of the national tragedy. This study, by addressing this lack of attention to how women are depicted in Shakespearean tragedies, provides a more nuanced understanding of the complex relations between gender and tragedy in early modern literature.
... Cette perspective rejoint celle de Carl Gustav Jung, fondateur de la psychologie analytique. Pour lui, l'expérience religieuse est une fonction naturelle de la psyché humaine, enracinée dans l'inconscient collectif sous forme d'archétypes universels [14]. Stanislav Grof, psychiatre d'origine tchèque et pionnier de la psychologie transpersonnelle, a connu un tournant intellectuel majeur : initialement athée et formé dans un cadre matérialiste, il fut profondément transformé, au début des années 1960, par ses premières séances thérapeutiques impliquant l'usage de substances psychédéliques -développées dans les années 1940 par les laboratoires Sandoz et distribuées à des fins cliniques sous le nom de Delysid. ...
Cet article montre que la capacité spirituelle de l’Homo sapiens est une faculté innée, universelle, bien que diversement exercée. À partir d’une approche holisophique [1], trois hypothèses
évolutives (éparse, anthropocentrique, synthèse combinée) sont examinées dans le cadre du paradigme
darwinien, pour conclure que cette capacité émerge nécessairement comme un produit de la biologie évolutionnaire. Pour plus de clarté, la question de son origine exogène est abordée dans un autre article [2]. Ce travail illustre l’apport de l’holisophie comme méthode interdisciplinaire, réintégrant la spiritualité humaine dans le champ scientifique.
... Consciousness and unconsciousness also have a collective aspect, as exemplified by Jung's concept of collective unconsciousness [69]. The collective dimension of consciousness is a critical factor in understanding the human mind. ...
This paper introduces the System 0/1/2/3 framework as an extension of dual-process theory, employing a quad-process model of cognition. Expanding upon System 1 (fast, intuitive thinking) and System 2 (slow, deliberative thinking), we incorporate System 0, which represents pre-cognitive embodied processes, and System 3, which encompasses collective intelligence and symbol emergence. We contextualize this model within Bergson's philosophy by adopting multi-scale time theory to unify the diverse temporal dynamics of cognition. System 0 emphasizes morphological computation and passive dynamics, illustrating how physical embodiment enables adaptive behavior without explicit neural processing. Systems 1 and 2 are explained from a constructive perspective, incorporating neurodynamical and AI viewpoints. In System 3, we introduce collective predictive coding to explain how societal-level adaptation and symbol emergence operate over extended timescales. This comprehensive framework ranges from rapid embodied reactions to slow-evolving collective intelligence, offering a unified perspective on cognition across multiple timescales, levels of abstraction, and forms of human intelligence. The System 0/1/2/3 model provides a novel theoretical foundation for understanding the interplay between adaptive and cognitive processes, thereby opening new avenues for research in cognitive science, AI, robotics, and collective intelligence.
... The brand's inclination towards universalizing consumer identity, appealing to the most diverse motivational needs, may reduce the effectiveness of advertising in constructing its target identity. In connection with this, for the analysis of advertising success, the article partially utilizes Abraham Maslow's hierarchy of needs (1943), along with a taxonomy of personal archetypes borrowed from archetypal psychology (Jung, 2014;1976;Pearson, 2015), employed in advertising branding. ...
The discourse of the Ukrainian brand Monobank is based on the key secondary signifieds of “simplicity, convenience, and closeness to customers” vs. "creativity." The first group of concepts relies on positive politeness strategies, which are implemented through a range of linguistic-stylistic devices, including metaphor, metonymy, litotes, lexical play (in particular, paronymy), irony, intertextuality, and multimodal means. Such stimuli vary on a scale of innovativeness, from recognizable to optimally innovative, as confirmed by a sociolinguistic survey of 160 student informants who are Monobank users. In Monobank's audiovisual advertisements, positive politeness strategies with the underlying signifieds “simplicity, convenience, and closeness to customers” are ensured by several linguistic devices, such as code-switching to the client register, the use of occasionalisms with intensifying suffixes, slang terms, and the development of two-component sequences into three-component ones – with the addition of friendly recommendations. The signified "creativity" is based on a playful visual semiotic style, implementing a gamification strategy, as well as intertextuality and genre play – specifically, genre hybridity. In terms of optimal innovativeness, such stimuli occupy an intermediate position on the attractiveness scale, between purely innovative and optimally innovative stimuli. From the perspective of brand archetypes, the effectiveness of the brand’s advertising is diminished due to the use of a combination of archetypes – the Creator, Trickster, Child, and Everyman – which dilutes the brand’s target consumer identity. Additional factors contributing to the reduced effectiveness of the advertising include the inconsistency between Monobank’s logo, which appeals to the Ruler archetype, and the brand’s secondary signifiers, as well as the recognizability of intertextual borrowings from the advertisements of well-known international brands.
... ' Crucially, the second of the Dharmata phases, the Union (or The Deities), is the process where "the luminosity manifests in the form of buddhas or deities … the forty-two peaceful and fifty-eight wrathful deities … taking on their own characteristic mandala pattern of fivefold clusters, " which also appears synesthetic as "the brilliant light they emanate is blinding … the sound is tremendous, like the roaring of a thousand thunderclaps. " This closely resembles DMT trips in which beings, often speculated to be complex emanations of one's own psyche (Luke and Spowers, 2018), appear to coalesce into geometric mandala-like forms (and is very reminiscent of the McKennian 'Selftransforming machine elf ')-where the mandala itself is considered, from a Jungian perspective, to symbolise the Self upon final individuation (Jung, 1969). Finally, Sogyal writes that "From yourself and from the deities, very fine shafts of light stream out, joining your hearts with theirs. ...
Introduction
Classical near-death experiences (NDEs) refer to states of disconnected consciousness characterised by a range of features occurring in the context of being close to death. Various psychedelic substances, such as N,N-dimethyltryptamine (DMT), consistently replicate NDE features and may be considered ‘near-death-like experiences.’ However, a systematic qualitative analysis comparing the specifics of content with the broader themes of both psychedelic and NDEs has yet to be conducted.
Methods
We report the third thematic and content analysis of the DMT experience from a naturalistic field study, focusing on themes related to death and dying. Based on 36 semi-structured interviews, this analysis is then directly compared, qualitatively and in terms of content frequency, with a novel extension of a previous thematic analysis of 34 written NDE narratives.
Results
The ‘canonical NDE themes’ identified across the DMT experiences included Translocation, Bright Light(s), Sense of Dying, The Void, Disembodiment, Tunnel-like Structures, Light Being-esque Entities, Deceased Family, Life Review-like, and Hyper-empathic Experiences. A total of 95% of participants reported at least one of these. Twelve ‘less typical NDE motifs’ were also noted. Five classical NDE features were entirely absent from DMT, while DMT exhibited an even broader array of experience features that were absent from NDEs. DMT clearly shares a more basic phenomenological structure with NDEs but shows differences in the prevalence of certain features. Furthermore, DMT did not present any immediately recognisable linear sequencing of themes. Overall, DMT is distinctly unique in its qualitative content, characterised by its more prodigious and stereotypical nature, which includes kaleidoscopic, extraterrestrial, transcultural, fluctuating, and overwhelming elements.
Discussion
When examining the comparability between DMT and NDEs at a fundamentally more nuanced level of qualitative content (as opposed to broad themes or questionnaire items), the two experiences clearly diverge. However, a minority of NDEs, which are themselves unique, do share significant content with DMT. Taken together, DMT could be considered an ‘NDE-mimetic.’ The weaker comparability is likely due not only to differences in context but also to the complex neural processes occurring near death, in which endogenous DMT may only play a small role. In light of this level of parallelism with NDEs, some potential clinical applications of DMT are also discussed.
... Jung's psychoanalytic theory, particularly the archetype of the shadow, which embodies everything the subject refuses to acknowledge about themselves, was applied to the study of liminal games. Jung describes the confrontation with the shadow in terms associated with liminal states, such as a narrow passage, a narrow door, or a descent into a deep well, followed by an ascent [12] (p. 21). ...
The article explores the impact of liminality in immersive games on players' identity from two perspectives: overcoming liminal phases associated with the initiation of a character in games with a narrative-plot architecture that reflects the universal stages of the hero's "journey"; and overcoming liminality in survival horror games, where players use the virtual world to experiment with their psyche. It introduces and substantiates the terms of mytho-liminal and mystical-liminal games, assessing their positive and negative effects based on data from semi-structured interviews with student groups, totaling 120 informants. After processing the interview data and deriving quantitative indicators, the findings were refined and justified through the lens of research on liminal states, game psychology, and psychological studies on out-of-body experiences in virtual reality. It has been found that the positive effects of mystical-liminal games include the experience of emotions unattainable in the real world, development of coping potentials, working through unconscious conflicts and psychological traumas, and strengthening the moral imperative with a clear distinction between good and evil. The negative impact of mystical liminality manifests in feelings of fear, tension, and discomfort during gameplay, feelings of helplessness and frustration in cutscenes, and cognitive stress due to disidentification with the projective identity when the player's "positive" avatar is transformed into an immoral character. The positive effects of mytho-liminal games include: enhancement of the sense of subjectivity, awareness of an ideal to emulate, strengthening of the value component of personality, development of creativity and problem-solving skills, unleashing positive potential of latent, unrealized possibilities, development of communication skills, and liberation from social conventions. Negative effects include self-dissociation and depersonalization in both psychological and physical terms, realization of latent destructive needs and deviant behavior, and the substitution of real initiation-finding one's "self"-with pseudo-initiation through gameplay. This research provides insights into the intersection of liminal and virtual realities, shedding light on the psychological dimension of liminality in video games and enhancing the overall understanding of the liminality role in the virtual context.
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.
B a c k g r o u n d . It is known that war determines transformational processes in society. The Russian-Ukrainian war was no exception. Already today we are observing how the social statuses and roles of men and women in the military organization and in society are changing. The military profession is no longer a purely male one. Many Ukrainian women perform tasks in the area of combat operations and, as a result, changes in gender identity are recorded. Scientific analysis of such transformations is still ahead. The purpose of this article is to analyze the socio-psychological concepts of gender, the understanding of which will allow the reader to understand its nature more deeply and will lay the foundation for rethinking the impact of the Russian-Ukrainian war on the gender identity of modern Ukrainians. M e t h o d s . The study used theoretical research methods – historical and logical methods of cognition. R e s u l t s . Separate provisions of psychological and social concepts of gender are analyzed within the framework of psychodynamic theory, social learning theory, cognitive development theory, "new gender theory", gender schema theory, gender lens theory, gender difference theory, social role theory, social expectation model and the concept of tokenism. It is established that the formation of a person's gender identity is a complex and multifaceted socio-psychological process (psychodynamic theory). It is found that the formation of a person's gender identity is determined by their belonging to biological sex; the authors indicate that gender differences are not innate, but are formed under the influence of such external factors as upbringing, training, reinforcement of the corresponding system of actions under norms and sanctions, etc. (social learning theory and cognitive development theory). It has been determined that the leading role in the formation of gender identity is played by social expectations, and the formation of a person's gender identity is accompanied by processes of segregation and convergence, which manifest themselves in various spheres of human life (the theory of the "new psychology of gender"). It has been found that androcentrism, gender polarization, and biological existentialism (the theory of the gender lens or the theory of the lens of culture) dominate in modern society. C o n c l u s i o n s . An analysis of known concepts of gender, which belong to various psychological and sociological theories, was carried out. Such an analysis allowed the authors to characterize the social and psychological nature of gender. In particular, the provisions of the psychodynamic theory, the theory of social learning, the theory of cognitive development, the "new theory of gender", the theory of the gender scheme, the theory of the gender lens, the theory of gender differences, as well as the concept of tokenism were considered. Understanding the essence of these theories will contribute to rethinking the specifics of the impact of the consequences of the Russian-Ukrainian war on the formation and development of the gender identity of modern Ukrainians.
O presente artigo explora a interdependência do papel narrativo de um personagem com seu arco pessoal, por meio de uma análise de quatro filmes de princesas da Disney da Era do Retorno do estúdio, sendo estes: Enrolados (2010), Valente (2012), Frozen (2013) e Moana (2016). Será realizada a identificação da estrutura dos Três Atos e da estruturação narrativa de cada obra fílmica, bem como a análise dos arquétipos de Vogler (2015) e Bolen (1990) aplicados às protagonistas das histórias, além da análise dos arcos das personagens e seus conflitos internos e/ou externos que impulsionam as tramas. Por meio da análise de cada uma das protagonistas é possível estabelecer conexões entre a progressão da história e a evolução arquetípica de cada personagem, identificando a interdependência do desenvolvimento da narrativa com o desenvolvimento de personagem.
Purpose: The relationship between feminine and masculine qualities is usually seen as a hierarchy and dichotomy, and what affects people’s choices of these qualities remains largely unanswered. Through this study, we aim to elucidate variations in women entrepreneurs’ entrepreneurial behaviour and definitions of success by using the Jungian psychosocial framework.
Study design/methodology/approach: Through 28 semi-structured in-depth interviews, we investigated female entrepreneurs’ entrepreneurial behaviour in Turkey’s unique, non-western, developing-economy context, surrounded by mixed cultural values melding East and West.
Findings: In brief, we found that women entrepreneurs, being greatly affected by their psychosocial contexts, use different archetypal masculine and feminine qualities with various degrees during their entrepreneurial journeys. Thus, entrepreneurial behaviour results from deliberate choices of archetypal masculine and feminine qualities existing on a continuum and shaped by the specific psychosocial context of the individual entrepreneur. Moreover, the choices of different archetypal qualities play a significant motivational role in the construction of entrepreneurs’ definitions of success, which seems to align with the individuation phenomenon Jung described as the life purpose of every individual.
Originality/value: The Jungian framework we introduce to the field offers an alternative yet comprehensive and enriching solution to the problematic dichotomy of the qualities underlying entrepreneurship behaviour and offers a solid theoretical base in expanding the definition of success.
Education is the main institution of society that creates the righteousness
and thereby the society itself. The contemporary life nullifies the righteousness
and puts existence on the verge of dehumanization; excludes the righteousness
from education, making it an institution without-righteousness.
The righteousness as such is different from morality, ethics, values. It gives
an internal basis for a human being to bear the name “man.” The education
must redefine itself in order to become an institution of righteousness.
To determine approaches to righteousness transformation of education, this
work separates the notions of “spiritual” and “righteous,” “person” and “human”
from a philosophical viewpoint. The uncertainty of righteousness is
presented as a fundamental question facing the modern education. The reasons
for growth of righteousness uncertainty are revealed and designated
by categories of impenetrability, spuriousness, covertness, diffuseness, and
shiftiness. The article considers experiencing of righteousness as an educational tool for overcoming the righteousness uncertainty. Didactic methods
of experiencing the righteousness, managing the ethical risks, and a
nuanced approach to ethical dilemmas that underlie the art of righteousness
are discussed. The role of experiencing of righteousness in gaining the
foresight in distinguishing between good and evil, and in shaping the existential
center of personality. The righteous duty of education is defined as
upbringing the humanity; issues of righteousness measure and overcoming
the anthropocentrism of personality are touched upon. It is shown that the
redefinition of Russian education in relation to righteousness and humanity
should be based on national culture. The author gives examples of a striking
difference between Russian and Western cultures in terms of education, a
displacement of righteousness from Russian education by Western models
incorporated into it. The negative impact of the Unified State Examination
on righteousness in Russian education, on its creative function, and on the
scientific-technological development of the country is reviewed. The author
concludes that cultivating human qualities should be the primary focus of
Russian education.
Keywords: philosophy of education, righteousness, society, human, personality,
upbringing, spiritual, culture, morals, ethics, values, good, evil.
В статье рассматриваются основания формирующейся «неомифологической эстетики» в современном искусстве, что открывает перспективы к анализу культурных и социальных изменений в условиях постмодернистского дискурса. Статья показывает, как через понятие мифа можно отслеживать реакцию искусства на актуальные вызовы времени. Автор исследует, как искусство обращается к мифологическим нарративам, адаптируя их к реалиям современной эпохи и создавая новые визуальные коды, отражающие актуальные вопросы идентичности и культурной трансформации. Для конкретизации такого явления, как современные мифы, в статье исследуются черты античных мифов и религиозных сюжетов, обозначаются их тождества и различия, на основе чего формулируется понятие «неомиф». В заключении автор обозначает способы функционирования современных мифов через деконструкцию ригидных смыслов и наращивание новых актуальных нарративов, а также определяет, каким образом неомифы отвечают полифонической структуре современной культуры.
The article delves into the foundations of the emerging ‘neo-mythological aesthetics’ in contemporary art, providing a framework for analysing cultural and social changes within the context of postmodern discourse. It demonstrates how the concept of myth can be utilized to examine art's response to current challenges. The author explores how art incorporates mythological narratives, adapting them to the realities of the modern era and creating new visual codes that reflect issues of identity and cultural transformation. To illustrate the concept of modern myths, the article examines the characteristics of ancient myths and religious stories, highlighting their similarities and differences, and formulates the concept of neomyth. The author concludes by outlining how modern myths function through the deconstruction of rigid meanings and the construction of new narratives, and how neo-myths respond to the diverse and complex nature of contemporary culture.
Though the Filipino American population has now reached 4.5 million and 90% identify as Christian or connected to Christianity, the Filipino American Ministry Initiative (FAMI) at Fuller Theological Seminary is the first and only Filipino-American-focused entity at any seminary or theological institution. Central to FAMI’s work are its formation groups, through which findings from Filipino American psychology are brought together with perspectives from leading Filipino American theologians and ministry leaders. This article reflects on FAMI’s contributions to Asian American psychology and theology, also raising questions for future integrative work. The following seeks to provide a description of this program while drawing on direct feedback from FAMI participants to discuss the weaknesses and strengths of the program as well as potential future directions for the curriculum.
Throughout history, transformative thinkers have often stood at the margins of their disciplines, challenging institutional orthodoxy and synthesizing knowledge across fields. Figures like Nikola Tesla, Giordano Bruno, David Bohm, Simone Weil, Jaron Lanier, Alan Turing, Terence McKenna, and Carl Jung share a common trajectory: radical independence, intellectual synthesis, and personal suffering. Their ideas—whether in physics, metaphysics, artificial intelligence, psychology, or consciousness studies—disrupted prevailing paradigms and often led to exile, persecution, or rejection by the mainstream. This paper explores how intellectual exile and suffering may have been necessary catalysts for their breakthroughs, shaping the future of technology, philosophy, and spirituality. By bridging science and mysticism, logic and intuition, materialism and transcendence, these figures laid the groundwork for quantum mechanics, AI, psychedelic research, and theories of consciousness that remain relevant today. Their unfinished work invites us to reconsider whether suffering is an inherent cost of radical thought—or if new structures can emerge to integrate visionary minds without exile.
Keywords: Tesla, Bruno, Bohm, Weil, Lanier, Turing, McKenna, Jung, radical independence, intellectual synthesis, suffering, technology, spirituality, quantum mechanics, AI, artificial intelligence, metaphysics, consciousness, psychology, exile, scientific revolution, philosophy, mysticism, paradigm shift, institutional resistance, breakthrough thinkers, nonconformity. 53 pages. A collaboration with GPT-4o. CC4.0.
Psychoanalysis is a clinical treatment approach for psychopathology. Sigmund Freud used it to treat his patients by interpreting dreams and unconscious desires. It was later applied to film as a psychoanalytic film theory Margolis (2013). Many film theorists and critics support this theory because cinema has an irrational relationship with the spectator's subconscious. Neither view nor Psychoanalytic film theory can describe the film spectator's unconscious Allen (1999). The fiery treatment of heroic booze and smoking moments in the Pan-Indian Film KGF 2 affected many viewers unconscious. These scenes include powerful temptations that are suppressed over the spectator's psyche's shadow archetypes (dark or hidden personality); a suitable symbolic order (Lacan) is required to unveil persona archetypes (mask or reveal character). The film requires psychological investigation. Although many theorists have contributed to psychoanalysis theory, the researcher favours Carl Jung's psychoanalytic cinema theory of archetypes and the collective unconscious. The researcher uses purposive sampling to select KGF-2 as the sample. Smoking and alcoholic scenes were analysed using qualitative and quantitative content analysis (duration of consumption, consuming scene description, the character consuming, and the sense that suppresses the consuming behaviour overshadow archetypes), and five fellow scholars participated in a focus group discussion to interpret those scenes (scene interpretation and capacity of consuming behavior). Finally, the outcome was assessed using shadow archetype variables (desire, violence, heroism, joy, power, and so on) that were suppressed by the film sequences.
The psychological "Theory of the Ancestral Dimension of Sexuality (TADS)" proposes a groundbreaking framework for understanding human sexuality by integrating epigenetic, psychological, and anthropological perspectives. This theory posits that sexuality is not solely an individual or social construct but is profoundly shaped by ancestral heritage, transmitted through epigenetic, psychic, and cultural mechanisms. TADS introduces four core concepts: the Epigenetic Memory of Sexuality (EMS), which suggests that ancestral sexual experiences leave epigenetic markers influencing future generations; Collective Sexual Archetypes (CSA), inherited psychic models that shape fantasies and behaviors; the Psychic Inheritance of Taboos (PIT), which views sexual taboos as inherited survival mechanisms; and Evolutionary Sexual Adaptation (ESA), highlighting how lineage-specific evolutionary pressures shape sexual preferences and strategies. Transmission occurs through transgenerational epigenetics, the family collective unconscious, psychic imprinting, and ritualized cultural practices. Clinically, TADS offers innovative therapeutic approaches, such as epigenetic sexual therapy and sexual psychogenealogy, to address sexual disorders, gender identity, and relational conflicts by resolving ancestral influences. In summary, TADS represents a paradigm shift, recognizing the ancestral dimension as a critical factor in sexuality and opening new avenues for research and practice.
Cet article montre que l’imago paternelle, telle que Lacan la définit en rapport avec la famille paternaliste, contrairement à la norme, est négative dans le roman d’Achebe. Elle n’y atteste pas de la fonction de répression qui avec la fonction de sublimation, constitue l’imago paternelle. Cette situation rend compte de l’intransigeance d’Okonkwo, le personnage principal, et de l’inimité qu’il manifeste à l’égard de son père, Unoka. Okonkwo n’est devenu cet homme auquel tout réussit que parce qu’il se définit par opposition à son père. Il est célèbre pour sa bravoure, là où Unoka se distingue par sa couardise. Il rejette systématiquement l’image du père qui symbolise pour lui la faiblesse, la peur, le féminin mais aussi et surtout l’échec. Cette situation d’obsession pathologique installe le défaut de répression qui finit par le mener à sa chute.
This paper explores the relationship between transhumanist ideals and Muslim theological perspectives, offering a counterpoint to the predominant skepticism in existing Muslim discourse. I argue that transhumanist goals—such as overcoming disease, enhancing human capabilities, and pursuing immortality—are not fundamentally incompatible with Muslim theologies. Instead, the perceived conflict often arises from reductionist interpretations of Muslim traditions. By adopting a dynamic and pluralistic understanding of Muslim theologies, I open pathways for constructive dialogue between these seemingly divergent perspectives. In the first Part, I critically examine arguments from Muslim critics of transhumanism, particularly their reliance on static and essentialist views of human nature. I highlight the need for theological approaches that engage with scientific developments, such as evolutionary theory, and argue for the reinterpretation of religious texts and myths in light of contemporary knowledge. The section also critiques the essentialist tendency to portray the Muslim theological traditions as a monolithic entity, advocating instead for an appreciation of the diversity within Muslim thought. In the second Part, I shift focus to examples from Muslim narratives and mythologies, illustrating their congruence with transhumanist aspirations. I examine concepts like paradise, prophetic miracles, and the utopian vision of human perfection, showing how these narratives reflect desires that align with transhumanist goals. The section underscores the compatibility of technological advancements with divine sovereignty and argues that such innovations can be understood as extensions of humanity’s creative role.
Takamine Tadasu's Fukushima Esperanto (2012) is an immersive project that responds to the unfolding tragedies of the March 2011 Tōhoku disaster. Connecting the experiences of Tōhoku with the devastating floods experienced across Queensland, Australia in the same year, Fukushima Esperanto invites reflection on trauma by a transnational audience. The artist's assemblage of obsolete technologies and objects of childhood play expresses Takamine's opposition to, and Japan's conflicted relationship with, nuclear energy.
Kişilik Nedir ve Neden Önemlidir? Mustafa KOÇ Şehide KELEK Aysu BAYRAM SAPTIR Sigmund Freud: Psikanaliz Tuğba Seda ÇOLAK TURAN Carl Gustav Jung: Analitik Psikoloji Pınar ÖZDEMİR YILMAZ Alfred Adler: Bireysel Psikoloji Abdi GÜNGÖR Gülşah KOÇ Karen Horney: Nevrotik İhtiyaçlar ve Eğilimler Betül DÜŞÜNCELİ Sena DİRİL Erik Erikson: Kimlik Kuramı Ali Haydar ŞAR Melike SARIKOÇ Gordon Allport: Ayırıcı Özellik Kuramı Ahmet SAPANCI Raymond Cattell: Analitik Ayırıcı Özellik Kuramı Ertan BASHA İbrahim TAŞ Hans Eysenck: Biyolojik Ayırıcı Özellik Kuramı Eyüp ÇELİK Samet MAKAS Kişiliği Anlamak: Büyük Beşli, Hexaco ve Karanlık Üçlü Modelleri Mustafa TEKKE Harun TORUN Abraham H. Maslow: İhtiyaç Hiyerarşisi Kuramı Erol UĞUR Rogers: Kendini Gerçekleştirme Kuramı Sedef ÜNSAL SEYDOOĞULLARI George Kelly’nin Kişisel Yapı Kuramı Ahmet SAPANCI 14 B. F. Skinner: Pekiştirme Teorisi Gülşah TURA Albert Bandura: Modelleme Teorisi Tuncay AYAS Kişiliğin Yönleri: Kontrolü Ele Almak, Şans Vermek ve Bulmak Mustafa KOÇ Tuğba TOSUN Perspektif Olarak Kişilik Murat İSKENDER Ümit BAYIN Nur Hilal YILDIRIM ALGÜL
Mazkur maqolada afsunga oid birliklarning konseptual asoslari har tomonlama tadqiq etiladi. Afsunning semantik xususiyatlari, rituallardagi roli va zamonaviy tildagi o‘rni yoritiladi. Afsunlarning folklor va badiiy adabiyotda namoyon bo‘lishi, xususan, J. K. Roulingning “Garri Potter” asarlari orqali talqin etiladi. Maqolada afsunlarning madaniy qadriyatlar, psixologik ta’siri va verbal ta’sir kuchi bilan bog‘liq jihatlari tadqiq etiladi.
Philosophy has traditionally provided the foundation for thought and culture, defining creativity as an inherent dimension of human nature and art as a medium for conveying the meanings of existence. This scholarly inquiry aims to focus on the analysis of the dialectical relationship between philosophy and art, with an emphasis on how these two spheres interact and influence each other. The objectives of the article are centred on their mutual influence: philosophy structures the axiological foundations of the artistic domain, while art expands the epistemological boundaries of philosophical thought. The methodology adheres to the standards of qualitative research. It is oriented towards a comprehensive review of sources and literature, followed by a systematic and comparative analysis of the relationship between philosophy and art. The findings indicate a gradual transformation of the dialectical interaction between these disciplines towards innovative synergetic dimensions, wherein philosophy and art do not merely accompany each other but form a unified interplay of creative and logical components. The article also delves into the methodological significance of these relations in the era of globalisation, wherein art and philosophy serve as cultural bridges and contribute to shaping perspectives on socio-cultural reality. A promising direction for further research involves examining philosophy and art through the principles of interdisciplinarity, multiculturalism, and methodological pluralism. Consequently, the modern socio-cultural landscape is gradually shaping a new epistemological paradigm that establishes pragmatic principles of functionality and efficiency in the interaction between philosophy and art. At the same time, the axiological and teleological constants retain their autonomy within the distinct rational-logical and cultural-creative dimensions.
Background. Psychoanalysis has long been established as a method of literary studies, with the concept of the archetype being particularly exploited. However, it is not as widely applied to Chinese literature, especially in Ukrainian literary studies, where such explorations are still limited. Moreover, in numerous studies concerning other literatures, we notice that the term 'archetype' has been significantly devalued, diverging from the original meaning intended by its 'father,' C. Jung. Therefore, it seems necessary to more clearly define the concept of the archetype by returning to its origins – the works of C. Jung – and to test the claim of its universal meanings (derived from the formulation of the collective unconscious, i.e., common to all humanity) using the material of Chinese literature. Accordingly, the formation of ideas about the archetypes of the collective unconscious in Chinese literature was adopted as the goal of this research, and from this goal, tasks were formulated, such as identifying the archetypal basis of specific poems by the Chinese poet Li Bai and clarifying the universal and culturally specific forms of their manifestation. Methods. To identify the archetypal basis of Li Bai's poems, the psychoanalytic method and the method of interpretation were used, while the cultural specificity of the manifestations was determined using the methods of etymological analysis of the characters (that signify key lexemes for creating the corresponding images) and the method of conceptual analysis, which allowed for the identification of culturally specific information in the concepts that generated the archetype-manifesting images. The material of the study included two poems by Li Bai—'Spring Thoughts' and 'Drinking Alone under the Moon.' Results. As a result, it was found that in the poem 'Spring Thoughts,' the archetype of the Anima is manifested in the image of a woman; however, the marker of this female image is the pronoun 妾, which contains a connotation of subordination, indicating a Chinese cultural specificity of this image. In the poem 'Drinking Alone under the Moon,' two archetypes are activated—the Old Man and the Self; the first is associated with the image of the moon, and the second with the image of the shadow. In this case, the image of the moon is perceived in its function as entirely universal, while the shadow contains cultural specificity, related to the depiction in the corresponding character of a massive building as the source of the shadow, which, in light of psychoanalysis, can be interpreted as indicating vertical development, inherent to the Self archetype. Conclusions. The archetypal foundation in the selected poems was identified, and both universal traits and cultural specifics were traced in the corresponding images. The identification of archetypes was carried out solely based on the classical definitions of this concept by C. Jung, so the results of this research are expected to be applicable both for deepening the understanding of Li Bai's poems and for refining the concept of the archetype.
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