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The theosophy of post-Renaissance Europe embraced imaginal cognition. From Jakob Böhme to Swedenborg, active imagination played a large role in theosophical works.In this tradition, the active imagination serves as an "organ of the soul, thanks to which humanity can establish a cognitive and visionary relationship with an intermediate world".
Fantasy-prone personality (FPP) is a disposition or personality trait in which a person experiences a lifelong, extensive, and deep involvement in fantasy. [1] This disposition is an attempt, at least in part, to better describe "overactive imagination" or "living in a dream world". [2]
Openness to experience is one of the domains which are used to describe human personality in the Five Factor Model. [1] [2] Openness involves six facets, or dimensions: active imagination (fantasy), aesthetic sensitivity, attentiveness to inner feelings, preference for variety (adventurousness), intellectual curiosity, and challenging authority (psychological liberalism). [3]
Jung said that the thinking function should be delegated solely to 'active thinking' in contrast to 'passive thinking'. According to him, active thinking uses concepts to connect information, which is considered judgement as a result. He writes that passive thinking "lacks any sense of direction", since it is not in accordance with an aim.
For alchemists, imaginatio vera was an important approach to matter. It resembles in many aspects the active imagination discovered by C. G. Jung. Marie-Louise von Franz lectured in 1969 about active imagination and alchemy [11] and also wrote about it in Man and His Symbols. Active imagination may be described as conscious dreaming.
The "Black Books" are not personal diaries, but the records of the unique self-experimentation which Jung called his ‘confrontation with the unconscious’. He did not record day to day happenings or outer events, but his active imaginations and depictions of his mental states together with his reflections on these.
I don’t think I’ll realize ’til maybe I retire and look back in a couple years like, Damn, she was good. Because I can see that, but I do it every day. So for me, it’s normal,” Biles added.
A volume of scholarly essays on the concept of participation mystique recently appeared under the title Shared Realities, edited by Mark Winborn. [1] The authors included in this volume are mostly Jungian and psychoanalytic practitioners, discussing experiential, clinical and theoretical perspectives on the notion of participation mystique.