3).
Many Jungians believe that in order to facilitate a patient with access to their unconscious and thus advance the individuation process, they themselves must access their own depths when treating a patient. This entails being aware of emotions, memories, symbols, and dreams that come out when treating a patient. This will often shed light on something of the patient's experience and the exclusive relationship created between therapist and patient. If devises and spoken to in an appropriate way by the therapist, patients can gain as they expand their understanding of themselves and their experience in relationship to one another (Simmons, 2010).
According to Jung, it is a power of the archetypes to impact people's lives in the most powerful feeling ways that lead one to feel linked with experiences of a spiritually moving nature. The most durable experiences of a persons life is, for the most part, created in relation to their encounters with these archetypal forms. It is impossible to know the archetypes themselves completely or directly but they can be felt by impact on people's lives and seen in their manifestations in various forms that affect us as sacred, including certain very special experiences that occur and for some, religious experience. In relation to this notion of the archetypes is Jung's idea about psychic energy in which he held that the psyche has a natural tendency to seek balance or compensation through shifts of energy between the conscious and unconscious levels of mind and body. All kinds of one-sidedness in development are rewarded by their opposite in the psyche. A good example is someone who is extremely taken with his or her self value on a conscious level and tend to experience the opposite in some other areas of life such as in dreams or in what happens accidentally in the real world (Zimmelman, n.d.).
Many people are familiar with the idea of personal unconscious. It is often defined as a repository of thoughts and feelings obtained through personal experience that exist outside of ones' conscious awareness. Personal substance is often unconscious because it is forgotten or repressed due to its difficult or intolerable nature. In addition to a personal unconscious, Jung also thought that every person has entrance to the collective unconscious. The collective unconscious consists of things that are impersonal and have never been conscious. These things are universal, existing in the psyches of all human beings. They consist of elementary forms or basic patterns which serve as the building blocks for all psychological occurrences. These forms or patterns are known as archetypes. All through history, archetypes have time and again been observed in all cultures in association with the symbols and images that are found in art, myths, and fairy tales. Some common archetypal images include the hero, the wise man, the trickster, and the mother (Simmons, 2010).
While it may be difficult to grasp the theoretical nature of archetypes, one way to think about them in terms of human experiences is as a specific psychic impulse. As an archetype exerts its influence on an individual, a pattern of behavior or a set of thoughts and feelings may emerge. The exact nature of the individual's response to the force of the archetype will largely depend on the personal experiences they have had in their life. If a therapist is skilled at identifying archetypal forces and the way that these forces interact with personal experiences, they can assist their clients to better understand the etiology of their desires, fears, and in some cases, relational style (Simmons, 2010).
It is thought that mythological, archetypal narratives are woven into the fabric of a person's body. A person's center of attention is focused from haughty cerebral watchtowers and they often fail to hear and feel these narratives and mythological fragments speak softly within the neural pathways of their beings. A person's breath is held, their sensitivities faint and fixated by limited attention. The body is alive with archetypical stories waiting to be acknowledged. Archetypes being psychic structures that contain biologically related patterns of behaviors consist of certain qualities and expressions of being. They are related to the instinctive life forces motivating the world's mythological stories (Mijares, 2002).
The ability to hear and feel the sub-personalities, fragmented self parts and archetypal forces that are related to life narratives is greatly improved by breathing practices. Breath therapies help to release the tension that is stored in a person's muscular structures. They have a powerful effect upon the psychophysiology of...
and, so that brought in a whole new perspective. I had never realized the degree to which they were afraid of us and often feel as though - now the situation becomes very life threatening for them. Because often they don't know how to follow the protocol, how to properly respond to police officers. and, so it just supercharges the whole event." The training] gave us an opportunity to ask
Human beings are manifest as male and female. The long absence of a female deity has resulted in the repression of the female energy as subordinate and less important than that of the male. However, Woodman's suggestion of the Goddess Kali and Shearer's suggestion of Themis could serve as bases for reconciliation within the self and between the genders on a collective level. Ann Shearer (in Huskinson, 2008, p. 49) notes
Counseling and Psychotherapy: The acquisition of counseling and psychotherapy philosophy and framework starts is usually dependent on the personality of the counseling student and familiarity with the existing major approaches or techniques to therapeutic practice. The theoretical perspective, philosophy, and framework determine what therapists look for and what they see after making initial contact with clients. Personal philosophy and framework of therapy determines the therapist's focus and course of action
Multi-Cultural Theories of Psychotherapy A majority of therapeutic approaches realize that clients' individual differences should be appreciated and recognized. But major psychotherapy theories, which have originated from Western society, are inclined to be built in a perspective that is mono-cultural. They foster conventional cultural values, while ignoring multicultural philosophies of life. Unfortunately, this mono-cultural approach to psychotherapy often fosters ethnocentrism, an idea that one's culture is intrinsically desirable and better than
C. Philosophical aspects of existentialism as applied to psychology and therapy. D. Kierkegaard and German existentialism. E. Sartre and French existentialism. F. Religious aspects of existentialism. G. Humanistic aspects of existentialism. II. Tenets of Christian therapy A. Historical origins of Christian therapy. B. Relationship of Christian therapy to Jungian therapy. C. Function of Christian therapy. 1. Reconciliation of Christian beliefs and daily stressors 2. Reconciliation of Christian advocacy of selflessness and modern capitalist society D. Goals of Christian therapy. III. Intersection of
Melancholia sat in, as the loss I felt became less and less related to my body. I began to court death first symbolically and then literally. Freud would have noted the presence of the death wish in addition to describing the symptoms of "melancholia," or depression. Symptoms include "a profoundly painful dejection, cessation of interest in the outside world, loss of the capacity to love, inhibition of all activity,"
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