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While dreaming has garnered considerable attention as part of the discourse of modernity, waking dreams, dreams in which waking consciousness is present, have been considerably overlooked by humanities scholars. Walter Benjamin and Carl Jung were two theorists of modernity who sought alternate epistemologies to counter the homogenizing force of pure reason felt to dominate modern life, and wakeful dreaming played a crucial role in their respective projects. The similarities in their interests in dreams, however, are comprehensible only in light of the widely divergent conceptualizations of subjectivity and the messianic that undergird their writings. These profound differences indicate the epistemological breadth of waking dreams in the modern era.

Bridging the gap between the theoretical and real-life, Bonior looks at the biggest names, ideas, and studies in the history of psychology and translates their meaning to everyday situations and relationships.

The impact and influence that a religious tradition can have amongst culturally out-group populations can be quite unexpected and can even “boomerang” back home in equally unpredictable ways. This article explores one example of a Chinese religion’s unexpected cultural influence within the Western psychiatric community using religious Daoism and its appropriation by analytical psychologist Carl Jung. Although elements of religious Daoism, such as Daoist Internal Alchemy or the Yijing, integrated into a system of psychiatric practices, its influence was not straightforward. It will be argued that Jungian ideas such as active imagination, individuation, and synchronicity were directly influenced or inspired by Jung’s exposure to religious Daoism through Richard Wilhelm, Daoist texts, and his own adoption of Daoist Internal Alchemy techniques, an influence which would reverberate through both Western and Chinese popular culture.

The operas of Per Nørgård (b. 1932) embody a search for hidden wisdom and spiritual transcendence characteristic of artists who came to maturity during the 1960s. Gilgamesh (1972) and Nuit des hommes (1996) can be perceived as mirror images that embody visions of universal harmony and discord, and of spiritual wholeness and disintegration. This article analyses Nørgård's use of mythic paradigms and Jungian archetypes to structure the operas. It also examines Nørgård's use of dialectical polarities, including creation and death, the human and the divine, and self and others. In particular, it discusses two concepts derived from the work of Joseph Campbell, the ‘hero's journey’ and the ‘cosmogonic cycle’, linking them to Jung's theory of individuation. While Gilgamesh embodies a successful realisation of the hero's journey, the characters in Nuit des hommes become directionless wayfarers in a hostile world.

This study explores the sustainability of Islamic decorative arts by examining the symbolic, cultural, and spiritual dimensions of botanical decorations in Makkah’s architectural heritage. Grounded in Carl Jung’s theory of the collective unconscious and Lamya Al-Faruqi’s philosophy of Tawhid, the research uncovers the profound psychological and spiritual meanings embedded in these motifs. Employing a qualitative methodology, the study integrates symbolic analysis, cultural interpretation, and historical documentation, supported by digital design tools, to assess the relevance of these decorations in contemporary urban contexts. Findings reveal that botanical motifs, such as palm trees and pinecones, reflect universal archetypes of resilience and growth while symbolising divine unity through abstraction and harmony. The research highlights their integral role in architectural structures and their potential in cultural tourism and educational initiatives. However, challenges such as urbanisation necessitate urgent documentation and innovative preservation strategies. This study offers valuable insights into sustaining Makkah’s architectural identity by bridging psychological and philosophical perspectives. Its recommendations align with Saudi Vision 2030 and global sustainability goals, advocating for the revival and integration of these motifs into modern urban design to ensure the continued appreciation and recognition of Makkan architectural heritage.

Carl Jung, Darwin of the Mind is a review and an explanation of Jung's thought, set in an evolutionary context. Jung explored the human psyche throughout his long life. His writings, of astonishing scope and depth, elaborate on imagery that can be found in rituals, myths, and fables worldwide, as well as in the dreams, visions, and fantasies of his patients and himself. Jung pursued common threads of meaning to the point of becoming deeply versed in the esoterica of Eastern mysticism, gnosticism, and alchemy. Taken collectively, Jung's works develop a coherent theory about how the psyche is constructed, including an idea of how consciousness emerged as a part of it. The author demonstrates that Jung's concept of a collective unconscious structured by archetypes meshes well with accepted views of evolution and can be squared with the most rigorous science of today. So taken, Jung's work is of unrivaled explanatory power and opens new vistas for understanding who we are and how we function. It is accepted that everything in biology can be explained through Darwinian evolution - except the human mind. Jung's theory contemplates that the collective unconscious evolved through natural selection, just as did the instincts, which are equally impalpable. From this uniform, inherited unconscious, consciousness arose, and the rapid expansion of consciousness - a latecomer to the psychic scene - over the last 6000 years can be traced in the various cultures in which it has been embodied. Indeed, Erich Neumann, Jung's brilliant successor, has charted this evolution through the mvths and rituals of successive Dhases of culture The author enlarges upon Jung's and Neumann's findings by showing that the evolution of consciousness must have occurred, not through genetic selection as with that of the collective unconscious, but through another form of natural selection: that propagated through culture itself.

Robert Lowell’s Life Studies won the National Book Award for Poetry in 1960 and is credited with initiating the confessional poetry movement, which included followers and students of Lowell such as Anne Sexton and Sylvia Plath. In Life Studies, Lowell channeled his 1950s experiences with bipolar disorder and mental health hospitalizations into poems such as “Man and Wife”, “Waking in the Blue”, and “Home After Three Months Away”. Lowell’s hard-won Life Studies triumph, though most recently analyzed through socioeconomic and “divine madness” lenses, can also be understood through Carl Jung’s individuation concept which posits that self-realization can be attained through the reconciliation of one’s own conscious and unconscious mental processes. This article argues that Lowell’s Life Studies poems, when examined through Jungian individuation, enabled Lowell to achieve self-realization, and paved the way for mentally ill individuals to learn how to achieve psychological wholeness through art.

The article presents some of the reflections produced by Carl Gustav Jung regarding the relation between the individual and society and verifies the contributions that he brings to a better understanding of our time our time and the processes of formation and human development. This polarity is of fundamental importance in understanding ourselves and our way of being, especially since we usually tend toward one or the other end of the tension to one or the other extreme of tension. Today, according to his diagnosis, the predominant tendency is of identification with some collective function predominates today, stifling personal development and improvement. What matters, then, is primarily to adjust and identify oneself with a social role offered by the community in which we participate, and education contributes to this ideal of adjustment and conformity. The challenge, therefore, is the integration between the internal and the external world, with the development of the development of the person from the communion between its various aspects, including its shadows. It is the process of individuation, through which there is the approximation to the archetypal ideal of the Self- Self. Therefore, it is not a matter of neglecting social development, but associating to it the call that comes from the singularity, integrating both demands into a higher whole. Keywords: individual; collectivity; individuation; development; human formation. O artigo apresenta algumas das reflexoes produzidas por Carl Gustav Jung no que se refere a relacao entre o individuo e a sociedade, e verifica as contribuicoes que ele traz para entendermos melhor o nosso tempo e os processos de formacao e o desenvolvimento humano. Essa polaridade tem importancia fundamental na compreensao de nos mesmos e do nosso dever-ser, sobretudo porque tendemos normalmente para um ou outro extremo da tensao. Hoje, segundo seu diagnostico, predomina a tendencia da identificacao com alguma funcao coletiva, definhando o desenvolvimento e aprimoramento pessoal. Importa, assim, primordialmente ajustar-se e identificar-se com um papel social oferecido pela comunidade da qual participamos; e a educacao contribui com esse ideal de ajustamento e conformidade. O desafio, por isso, e a integracao entre o mundo interno e o mundo externo, com o desenvolvimento da pessoa a partir da comunhao entre seus diversos aspectos, inclusive das suas sombras. E o processo de individuacao, por meio do qual ha a aproximacao com o ideal arquetipico do Si-Mesmo. Logo, nao se trata de negligenciar o desenvolvimento social, mas de associar a ele o apelo que vem da singularidade, integrando as duas exigencias em um todo mais elevado. Palavras-chave: individuo; coletividade; individuacao; desenvolvimento; formacao humana. El articulo presenta algunas de las reflexiones producidas por Carl Gustav Jung con respecto a la relacion entre el individuo y la sociedad, y verifica las contribuciones que aporta para comprender mejor nuestro tiempo y los procesos de formacion y desarrollo humano. Esta polaridad es de fundamental importancia en la comprension de nosotros mismos y de nuestro deber ser, en especial porque tendemos normalmente a uno u otro extremo de la tension. Hoy, segun su diagnostico, predomina la tendencia a la identificacion con alguna funcion colectiva, que debilita el desarrollo y la mejora personal. Por lo tanto, es importante, principalmente, ajustarse e identificarse con un rol social ofrecido por la comunidad en la que participamos; y la educacion contribuye a este ideal de ajuste y cumplimiento. El desafio, por lo tanto, es la integracion entre el mundo interno y el mundo externo, con el desarrollo de la persona a partir de la comunion entre sus diversos aspectos, incluidas sus sombras. Es el proceso de individuacion, a traves del cual hay una aproximacion con el ideal arquetipico del Self. Por lo tanto, no se trata de descuidar el desarrollo social, sino de asociarlo con el atractivo que proviene de la singularidad, integrando los dos requisitos en un todo superior. Palabras clave: individual; colectividad; individualizacion desarrollo; formacion humana.

This study aims to examine Anthony de Mello’s Sadhana practice from a religious–psychological perspective, applying Carl Gustav Jung’s analytical psychology and views on the Spiritual Exercises. The analysis reveals that Sadhana, which integrates psychotherapeutic methods such as Gestalt therapy and the methodology of Vipassana meditation, holds significant implications. First, based on Jung’s theory, Sadhana pursues wholeness through the union of opposites, such as extraversion and introversion. Jung posited that opposing elements coexist within the human psyche, and their harmonization is central to individuation. Thus, practices that integrate these opposites are meaningful attempts to foster inner growth and maturity. Second, by incorporating Gestalt therapy into the Spiritual Exercises, Sadhana enhances awareness and employs methods to address contact boundary disturbances, enabling self-reflection and restoration of one’s relationship with God. Anthony de Mello’s Sadhana practice is evaluated as a novel case that presents new possibilities for contemporary Christian spirituality.