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Marie Louise von Franz has studied dream symbols, while James Hillman is more interested in what this other world represents for the dreamer. As a nocturnal theater of symbols, dreams are for Jung a natural production of the unconscious, [D 2] as well as the locus of personality transformation and the path to what Jung calls "individuation ...
Gestalt therapists extended the subjective approach, claiming that even the inanimate objects in a dream can represent aspects of the dreamer. Jung believed that archetypes such as the animus, the anima, the shadow, and others manifested themselves in dreams, as dream symbols or figures. Such figures could take the form of an old man, a young ...
According to Freud dream interpretation was supposed to be guided by patients through free associations to various aspects of the dream, thus leaving room for the interpretation to be tailored to individuals. Freud noted and warned readers that the psychological meaning of objects, people, or events in dreams were not meant to be universal.
That is, self-identity among animists is based on their relationships with others, rather than any distinctive features of the "self". Instead of focusing on the essentialized, modernist self (the "individual"), persons are viewed as bundles of social relationships ("dividuals"), some of which include "superpersons" (i.e. non-humans).
The psychic counterpart of instinct, archetypes are thought to be the basis of many of the common themes and symbols that appear in stories, myths, and dreams across different cultures and societies. Some examples of archetypes include those of the mother , the child, the trickster , and the flood , among others.
This is where the dream may direct feelings or desires onto an unrelated subject. This is similar to the practice of transference, which is a common technique used in psychoanalysis. Another step in the formation of dreams is symbolism. Objects or situations in a dream may represent something else, commonly an unconscious thought or desire.
The second book treats objects and events in the natural world, such as weather, animals, the gods and flying. The section on animals includes mammals (domestic and wild), sea creatures, reptiles, and those that fly. So in chapter 12 we find: "There is an affinity between all wild animals and our enemies. A wolf signifies a violent enemy ...
If the origin of the name was forgotten, Lang argued, there followed a mystical relationship between the object—from which the name was once derived—and the groups that bore these names. Through nature myths, animals and natural objects were considered as the relatives, patrons, or ancestors of the respective social units. [18]