Welcome to TiddlyWiki created by Jeremy Ruston; Copyright © 2004-2007 Jeremy Ruston, Copyright © 2007-2011 UnaMesa Association
(Publication No. [[AAT 3318844|http://proquest.umi.com/pqdweb?did=1565140021&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The T'ang Dynasty (618-907) is considered the Golden Age of Poetry. In particular, three Tang courtesans: Li Ye, Yu Xuanji, and Xue Tao, express in their poetry the powerful nature of the Tang patriarchy held in the precepts of Confucianism, Buddhism, Taoism, and civil law. Each Tang poetess contributes self-dialogue through her poetry that reflects her strength of character, deep sensibility, love of nature, and spiritual quest for the Goddess, The Queen Mother of the West ( //Hsi Wang Mu// ). Although the T'ang poetess is often numbed by the constraints of Chinese philosophy, religion, and civil human bondage, through her poetry the poetess finds her way back to her original self, allowing the rebirth of her soul.
This dissertation explores two questions: What does depth psychology contibute to an understanding of T'ang courtesan poetry? What in Tang courtesan poetry contributes to an understanding of depth psychology? The work is an interdisciplinary approach. Chapter 1 introduces the method of hermeneutics as the route not only to understanding the poetry by analyzing and conceptualizing but to regarding the poetry as a voice we must hear, and through hearing (rather than seeing), understand. Chapter 2 focuses on the historical traditions of Chinese classical poetry. Chapter 3 presents the goddesses, Nü Kua and Hsi Wang Mu, and their spiritual impact on Tang women's poetry. Chapter 4 concerns Carl Gustav Jung and his psychological ideas relevant to Richard Wilhelm's translations of //The Secret of the Golden Flower// and the I Ching . Chapter 5 inquires into the psychological life of the modern Chinese woman comparable to the life of the Tang courtesan-poetess. Chapter 6 concludes with modern Chinese women's poetry, the concept of marginality, and the probing of the self as the poems resemble those of Tang women's poetry. Ultimately, as we listen in to the voices of Li Ye, Yu Xuanji, and Xue Tao, the poetry speaks for itself.
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The overall structure of this research is an autoethnographic journey from the depths of deep space into the underworld of the myth of Orpheus and Eurydice while considering the depth psychological implications of co-mingling electronic computer-mediated virtual realities and our human-sensed biological reality. In so doing, the effect of screens, the psychological tempo and consumption of imagery, is considered from a phenomenological viewpoint. Proliferating computational devices, with their emphasis upon increasing speed and acceleration, are viewed as connectors as well as psychic retreats. The research examines the contrasts between the electronic virtual construct and our vital lived surround of oxygen and water while considering the legacy and effects of these machines upon our perception of an increasingly degraded environmental circumstance. The research suggests that through an intentional physical and psychological slowing it is possible to reconnect with the elemental rarities of earth and through that sensitivity there opens a possible pathway of re-enchantment and environmental stewardship of the earth as a life. The research presents an alternative scenario of an electronically blinkered and tethered cyborgized people burrowing further into a virtual world until the earth, utilizing its nuanced language of wind, heat, and storm, demands that they look up from their machines and pay attention to the anomalies in their lived surround. The research indicates that the choice is clear but far from sure.
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The comprehension of the vast and numinous psyche, an unconsciously dominated realm, is the work of depth psychology. Comprehending the domain of the psyche can be a guide into the unknown aspects of the human condition. Attempts to learn about the psyche can rely upon visions and concepts which work to achieve an eternal soulful presence. The use of matter to appreciate spirit is one medium from which psyche can be illuminated. This research study explores the in-between place of the psyche through the formations of the sky and its atmospheric contents. Depending upon the hermeneutic method as a tool to take one out of the literal and into the subjective will help to acknowledge the strong dialogue created through metaphors of the soul and its skyward partner. The relationship forged through this metaphor has provided a visual manifestation of the psyche within the atmospheric sky. This sky finds itself transformed through an alchemical method, from which an understanding of one's own psyche begins to take shape. The complex dynamic that can be found when working with the physicality of the sky and one's unconscious can find interpretations through alchemical, hermeneutic, and phenomenological methods. In comprehending the symbolic interactions between soul and sky, creative models are depended upon to present this research in a way that will apply to the applications of analytic or archetypal psychology. Utilizing active imagination and visioning, parallels between atmospheric and psychic states can be drawn, yielding a universe of imagery that quickens soulful understanding. The lens of the atmosphere provides a dreamscape of an "atmospheric psyche," supplying a depth psychological focus that expresses a multiplicity of states, negotiating the psychic and external environments and their imaginal domain.
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This is a hermeneutic phenomenological study of the lived adoption experience of adults who were adopted as infants and who participated in systemic constellations. Systemic constellation work is a phenomenological process developed by Bert Hellinger that can, among other things, be used to examine and resolve issues related to family and ancestral dynamics. Five adults who were placed in their adoptive homes by the age of 6 months volunteered to be interviewed twice, once before and once four months after they participated in a systemic constellation group that included their own family constellation. In the first interviews, participants answered questions about the family they grew up in, how they learned about adoption, current relationships with adoptive and birth families, and what being adopted means to them, including any gifts that it has given them and how they perceive being adopted has influenced their life decisions. In the second interviews, participants answered the same questions and additional questions about their constellation experience and their perception of how it has impacted their life experience. Interviews and the constellations were recorded and transcribed. The interviews were analyzed iteratively to elucidate themes of both the lived adoption experience and the differences between the experience expressed before and after the constellation process. The lived adoption experience was found to be one of ambivalence: it is a difference that gets a lot of attention and is also ignored and misunderstood; it can be both a gift and an experience of loss; it can be shared but also must at times be handled privately with care. Only one of the participants reported feeling that the constellation experience impacted their adoption experience but each of the participants expressed some difference in their perception of family members. The five constellations provide an example of the variety of experiences and resolutions that can emerge in systemic constellations when an open, phenomenological stance is maintained.
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* [[Aizenstat, Stephen|Advisor: Aizenstat, Stephen]]
* [[Casey, Edward|Advisor: Casey, Edward]]
* [[Coppin, Joseph|Advisor: Coppin, Joseph]]
* [[Corbett, Lionel|Advisor: Corbett, Lionel]]
* [[Denney, Michael|Advisor: Denney, Michael]]
* [[Downing, Christine|Advisor: Downing, Christine]]
* [[Goodchild, Veronica|Advisor: Goodchild, Veronica]]
* [[Grof, Stanislov|Advisor: Grof, Stanislov]]
* [[Katsky, Patricia|Advisor: Katsky, Patricia]]
* [[Kilpatrick, Alan|Advisor: Kilpatrick, Alan]]
* [[Kipnis, Aaron|Advisor: Kipnis, Aaron]]
* [[Koehn, Allen|Advisor: Koehn, Allen]]
* [[Lorenz, Helene|Advisor: Lorenz, Helene]]
* [[MacWilliams, Deborah|Advisor: MacWilliams, Deborah]]
!b
* [[Mantecon, Valerie|Advisor: Mantecon, Valerie]]
* [[Nelson, Elizabeth|Advisor: Nelson, Elizabeth]]
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* [[Raff, Jeffrey |Advisor: Raff, Jeffrey]]
* [[Romanyshyn, Robert|Advisor: Romanyshyn, Robert]]
* [[Rowland, Susan|Advisor: Rowland, Susan]]
* [[Selig, Jennifer Leigh|Advisor: Selig, Jennifer Leigh]]
* [[Slater, Glen|Advisor: Slater, Glen]]
* [[Slattery, Dennis|Advisor: Slattery, Dennis]]
* [[Skafte, Dianne|Advisor: Skafte, Dianne]]
* [[Stevens, Maurice|Advisor: Stevens, Maurice]]
* [[Stevens, Victoria|Advisor: Stevens, Victoria]]
* [[Watkins, Mary|Advisor: Watkins, Mary]]
* [[Williams, Barry|Advisor: Williams, Barry]]
!end
%/
(Publication No. AAT [[3113901|http://proquest.umi.com/pqdweb?did=765206571&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Girls are having sex sooner now than in earlier generations (Currie, 1999). Some authors have started to ask girls about their sexual attitudes and experiences (Hass, 1979; Martin, 1996; Ponton, 2000). Because historically, so little attention has been paid to the sexual fantasy and sexual experience of early teens (Tolman, 2002), there is still very little emotional and cultural support an adolescent, parent, or society can turn to when a young female crosses that first sexual threshold.
The textual hermeneutic research method with a heuristic inquiry was applied to this topic in order to gather many-sided observations and attitudes about young teen girls and sexual initiations. The dialogue is an exchange between the ideas in mythology, anthropology, sociology, developmental psychology, depth psychology, my own experiences, and discussions with women and teens.
Looking further into the experiences of so many young women who have sex at an early age, I am not merely pursuing facts, but hope to conduct an inquiry into the meanings of such significant socially perceived violations. The young women who have crossed this socially discouraged line need to be understood in order to bring honor to their mistakes and their discoveries. My experience as a young female teen who engaged in sexual intercourse gives me a fertile passion and entry into my subject matter. Counseling women and teens for 25 years has sensitized my ears and eyes to the underworld of young female teen sexuality.
Listening to and learning from these girls' journeys of forbidden sexuality, one can begin to hear lost fragments in the development of a modern Western culture, to collect and reveal missing pieces from the initiating psyche, and tend the wounded nature of female adolescence and the corresponding wounds of uninitiated elders.
Working with and learning from teenagers and grown women who have had sexual intercourse before the age of 15 years sheds light on the mysteries of female sexuality, spiritual longing, psychological individuation, and the climate of North American cultural messages toward women.
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2012.08.10 1.2.0 handle backslash quoting to allow direct use of macro calls in aliases
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(Publication No. [[AAT 3281470|http://proquest.umi.com/pqdweb?did=1417798411&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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The idea for this dissertation arose out of an image I beheld as a 6 ½ year old South African child who immigrated to America. The image was of two angels in the snow, lying flat and somber, praying for a savior to help them find their way back home. The snow angels became a metaphor in this dissertation for the profound feelings of loss one experiences when one abandons one's childhood home and enters a foreign land devoid of connection and soul. The angels also serve in this study as an ongoing archetype for the relinquishment of the divine, spiritual realm and the interminable surrendering to the mundane, earthly world. The study addresses the questions: How can poetic images move and sustain us on a depth psychological level, ultimately leading us back home? And, how does one take such poetic visions and link them with academic research? To approach these questions, I chose the artistic method in the form of a memoir, //Angels in the Snow// , and novel, //The Gossamer Thread//, illustrating how both fact and fiction writing can assist in a deep sense of healing and in an exploration of the archetype of home. Both pieces ponder the depth psychological paradox between the conscious and unconscious, between the mundane realm and the imaginal realm, between the human and changeable and the immortal and permanent, and between life and art. Connecting scholastic research with a poetic sensibility required the tools or set of attitudinal skills defined by phenomenological hermeneutics and heuristic inquiry. By emphasizing the philosophy of both of these qualitative methodologies, I was able to link the snow angels within an academic research framework, honoring the lived experience while leaving room for the soul's deepest language, the primordial image.
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(Publication No. [[AAT 3302073|http://proquest.umi.com/pqdweb?did=1481660131&sid=23&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This dissertation is an exploration of Jung's dreams that appear to be about his relationship with the Self as well as the personal history surrounding those dreams. The intent of this exercise is to explore in what ways Jung's dreams in the first and second halves of his life and the experiences associated with these dreams point to his development of the Self concept. After each dream was first explored within its historical context, and Jung's interpretation of the dreams as well as some interpretations of his biographers were considered as well as my own interpretations, it seems that Jung's early childhood experiences as well as his dreams had a great influence on his ideas surrounding the relationship between ego and Self. The exploration also exposed a split in the child archetype that was reflected in Jung's life, his dreams, and even in the interpretations of his dreams and his life.
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(Publication No. [[AAT 3029755|http://proquest.umi.com/pqdweb?did=726045211&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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For over 200 years, Jefferson's black and white relatives and their descendants lived separate existences. The interweavings of the larger family were consciously and unconsciously suppressed within and between each side of the family. This silence and separation contained many wounds. This dissertation explored the soul wounding that has occurred.
A phenomenological and heuristic research design was utilized to explore the experience of racial separation among the descendants of Jefferson. What wounds, mythologies, and images still influence their lives? What silences were used to deny that relationship? How can descendants facilitate the recovery from such wounds and create healthy relationships? What insights can depth psychology contribute to the understanding and healing of this woundedness?
These questions were addressed by exploring the lived experiences of a sample of 14 self-identified Jefferson's descendants. Data were collected through in-depth interviews with descendants from both the Martha Jefferson and the Sally Hernings, family lines. This researcher's own experience further complemented that understanding.
The interview process consisted of two separate dialogues. Both utilized a semi-structured format to allow for the mutual exchange of family history and information. Participants were encouraged to ask any questions they had of this researcher.
The participants' experiences portrayed a family legacy of silence, denial, disconnection, and fear that continues to the present day. Images of a void, a lost family, and the forgotten ancestors emerged from the histories of silence. A family paradigm of exclusion acted as an unhealed wound that continues to create barriers between individuals. Many believed that candid dialogue among family members was essential to nurture a new paradigm of inclusion and to facilitate healing. Additionally, a public voice and rituals of remembrance could facilitate the healing of those wounds that separate and alienate this family.
The Jefferson family's story also reflects the legacy of racism in America. The family is engaged in personal and collective struggles regarding their history of slavery, their self-acknowledgement to one another, and their respective systems of power. All these issues too remain embedded in the psyche of our country.
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<<pl 1330117962>>
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The chief intention of this work is to bring attention to the importance, influence, and impact of the ancestors in one's existence. In order to achieve this objective, this dissertation undertakes a hermeneutic revision of ancestry which is largely based on the work of four major contributors to the field: Carl G. Jung and James Hillman, two depth psychologists; Bert Hellinger, the developer of the Family Constellations method; and Malidoma Somé, an African elder, diviner, and shaman whose purpose has been to share ancient indigenous spiritual technologies with the western world. My approach is not purely hermeneutic and interpretative, but rather experiential, anecdotal, and inquisitive. Thus, I incorporate ideas and theoretical contributions from old Greek philosophy, phenomenology, Homeopathic medicine, Native American traditions, as well as insights from poetry. Hence, the goal of this study is not merely to develop a psychological view of ancestry, but to awaken an awareness of those deep hidden influences that can shift the perspectives upon which many practices are based, from psychotherapy and social work, to medicine and the healing arts. Rather than establishing fixed and clear conclusions, this weaving of theoretical arguments, therapeutic observations, lived experiences, and practical ideas aims to open a field of studies that can contribute directly to the ways and methods of practicing the healing arts (therapies), the different ways of knowing (epistemologies), and the studies of being (ontologies).
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<<pl 304808705>>
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For thousands of years, human mythology has described encounters with nonhuman intelligences. The mysterious creatures encountered in these anomalous visitations are commonly defined in terms of the cultural norms of the specific group experiencing the encounter. The present dissertation is a textual hermeneutic investigation of various reports of these encounters along with an examination of other researchers' attempts at analyzing the phenomena. This dissertation utilizes a theoretical methodology leaning heavily on the theories of C. G. Jung as an interpretive tool. In addition to Jungian theory, the discourse occurs within a framework of current studies in quantum physics which support many of Jung's ideas. The purpose of this study is to explore how the encounters being reported may be related not only to each other, but to Jungian perspectives of the collective unconscious in general, and of the psychoid in particular. It is hoped that studying this phenomena, using a depth psychological lens, results in an enhanced understanding of the nature and meaning of the apparition experiences.
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<<pl 928457972>>
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Animale-gazing, this inquiry’s defining thematic, is studied as an image arising within the psychotherapeutic milieu. The Latin word, “animale,” derives from the root anima, or soul, and refers to entities having the breath of life. As such, the term animale is employed to convey equalitarian, psychically animated contact between beings. In general, the research queries the eco-archetypal nature of animale-gazing. More specifically, it asks what further imaginings might be realized or released by the gaze-image, and how might animale-gazing effect eco-consciousness.
Guided by the interpretive poetics of alchemical hermeneutics, and through analogy to the shamanic vision quest, this qualitative research explores animale-gazing as a phenomenon that extends beyond perceptual optics. The study’s essential approach might be described as an eco-archetypal amplification. This methodology tends the animale-gaze’s hidden nature, not only through association with particular ancestral practices and ancient tales, but also via the myths of our time; via the scientific, philosophic, and psychological tenets and cultural ideologies that influence and shape our perceptions. By prolonging the gaze, each chapter opens a space in which the gaze might dream itself along and reveal its conceptual and imaginal relations: reveal its unseen ties. For example, the work’s central chapter delves the analytical, archetypal, ecopsychological, sociological, and mythic dimensions of animale-death-gazing.
Overall, animale-gazing emerges as a numinous encounter that attunes to the subtle pulsations and interconnectivities at the heart of earthly life and death. It can be envisioned as a kind of eco-psychical perception characterized by an aesthetic and metaphoric sensibility. As a way of regard that appreciates ecological parity and all that is circuitous and mysterious, it offers a reply to the rationalistic, dualistic, and anthropocentric biases which continue to inhabit depth psychotherapeutic praxis. Imagine: When we animale-gaze, we cultivate eco-consciousness. When we are eco-conscious, we are eco-gazing animales.
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<<link 1793571601>>
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This dissertation addresses the specific text of Antigone , a Sophoclean tragedy, by bringing the characters and the temperament of tragedy into the realm of modern businesswomen. Relying on areas of depth psychology and my own experience as a woman business owner for over 25 years, I believe that the figure of Antigone reveals insights for both women and men in the corporate environment. The central research question of this theoretical work is: How do both the play, Antigone , and the leading figure speak to women in business today, as regards both the individual psyche of women and the more corporate psyche of the business field? The framework is a textual hermeneutic method.
Beginning with basic principles from Jungian psychology, the study explores how the anima and animus, along with aspects of the shadow and other archetypal images, interact in both the conflict between Creon and Antigone in the original work, and corporate situations as modern women become more present in the management layers of corporations. It continues with an overview of Jung's psychological types as utilized by the Myers-Briggs Type Indicator, which today is frequently applied in business management assessments.
The subject of power throughout the original text and the ways in which power affects today's business world are crucial to this study. I include several profiles of modern businesswomen in various degrees of success to determine how power relates to business and also how power is used differently by men and women.
The action of this tragedy, especially Antigone's suicide, topples Creon, the despot king, and collapses the government of Thebes. Antigone, who appears to have no power at all, directs the entire tragedy, including the suicides of Haemon, her betrothed, and his grief-stricken mother, Eurydice. When relying on the notion that tragedy is a symbolic space for discovery about both strengths and weaknesses within the human community, the actions and motives of these characters yield rich insights into the way in which people today interact. The result of this study evidences that human behavior, from ancient to modern times, is characterized by corresponding and similar archetypal patterns.
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(Publication No. AAT [[3043117|http://proquest.umi.com/pqdweb?did=726336621&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This qualitative study examined the experiences of seven individuals who were participants of the ancient Jewish ritual of divorce (the Get). The study explored the phenomenological experiences of the participants, both what was hurtful, and helpful and healing, to each person in making the transition from married to single life. The literature review focused on the following five areas: the Jewish divorce ritual (the Get); the psychological effects of separation and divorce on adults and children; separation, divorce, and the magic of transformation through suffering; rituals and rites of passage; and the depth psychological perspectives on divorce. Organic research methodology, based on a foundation of phenomenological, heuristic, and feminist research methodologies, was the method of choice because of its unique goals of on-going individual transformation of all the participants of the study (researcher, participants, and readers of the work), and its ability to maintain its reverence for the sacred in the work. Other goals of organic research methodology which were important to this study included grounding the study in the researcher's own story, allowing for the method to evolve creatively as the unconscious process and circumstances of the work unfold, and being fully present when dialoguing with the research participants. The participants' stories were presented individually, in the form of portraits. Following each portrait, the golden threads of wisdom emerging from each participant's story were presented. A brief section relating to how each participant and researcher was affected by participation in the study was also included. Factors common to the healing of all of the participants of the study were outlined. Factors that were found to be most significant and potentially helpful to those within the secular world who are seeking to develop new and creative rituals of divorce were also identified. The tremendous power of archetypal ritual rites of passage to contain and move individuals through the suffering and pain of divorce was demonstrated by the experiences of the participants of this study.
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(Publication No. [[AAT 3281474|http://proquest.umi.com/pqdweb?did=1404353831&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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Human beings have systematically and rapidly engaged in the destruction of the natural world. Since long before modern times, the conscious or unconscious degradation of the environment, with its attendant pollution, atmospheric warming, soil loss, and elimination of species, has been accelerating, and is now climaxing at the most rapid pace ever recorded or studied. Humans are the primary disrupter of the natural balance and we remain as the principal disturbance to the self healing quality of the natural world. People, for the most part, are acting as if this destruction, also known as "ecocide," it is not occurring. Social, economic and political structures both domestically and on the transnational level continue to support the status quo of humanity's destructive patterns.
This study uses a depth psychological lens to examine possible root causes of ecocide. It provides a reflective space for discussing the propensity to ecocide in the human psyche, then investigates what distinguishes those who are awake and working to change our current destructive paradigm from those who are asleep and ignoring it.
The data source for the study is interviews with eight ecological leaders/activists who have brought the reality of ecocide to consciousness and are working for change. The research methodology used participatory hermeneutics along with a strong heuristic exploration that involve the author's internal personal search including self-dialogue, meditation, introspection, and self-discovery.
The study identified three important elements that are essential for the well-being of both the human psyche and the ecologically based soul of the world. The elements are (1) The critical need for the human psyche to have an ego strength with the ability to suffer marginalization, which is developed through the process of individuation as defined by C.G. Jung; (2) the need for an initiation into the dream of the end of the world with the ability to suffer the apocalyptic nature of our present life condition on the planet and act anyway; and (3) the need for a "re-membering," which the author defines as a return to the sacred and reverential worldview in which our story and myth becomes once again immersed into the fabric of creation.
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(Publication No. AAT [[3067642| http://proquest.umi.com/pqdweb?did=764991451&sid=4&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This research explores the experience of individuation for the self-identified gay men interviewed for this study. The study explores the dialectic between who they experience themselves to be versus the stereotypical projection by the patriarchal heteronormative culture in which they are immersed. The stories of each of these men encapsulate a uniquely individual journey from the suffering of dissociated isolation to the compassionate relatedness of connected knowing, a conscious participation and connectedness with a greater archetypal unity than that of their personal self or ego. Rather than a static conclusion or singular place of arrival, these journeys end in the recognition of an ongoing process of becoming. This process required them to develop the ability to tolerate disruption and mess, confusion and disorder in their internal experience as well as their interactions with the world in which they are immersed. It became imperative for them to develop not only the capacity for reflection on their internal intrapsychic processes and the effects that the interactions of their particular archetypal elements and complexes manifest, but also maintain empathy for themselves as they struggle through the resulting chaos. They have had to develop the capacity to hold on to optimism, in the face of withering negativity and opposition, as well as keep up a determined commitment to the ever evolving project of being able to imagine what-could-be-possible in order to discover the path appropriate for them as individuals given the combination of their particular archetypal endowment and personal experiences.
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(Publication No. AAT [[3211958| http://proquest.umi.com/pqdweb?did=1127209191&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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''Abstract''
This study examined the sources of aliveness at Glide United Methodist Church in San Francisco, California. Glide has a reputation for being extraordinarily alive and vibrant as well as being a source of healing for a strikingly diverse range of people.
The methodology followed a participatory hermeneutic approach in which Glide leadership, staff, congregants, clients, and I collaborated in a search to identify and articulate the sources of Glide's aliveness. Through multiple and spiracle conversations with each of 17 co-researchers, my own participatory observations, and a reading of literature related to Glide, a story of aliveness emerged and at its source was Glide's emphasis on recovery. The spirit and work of recovery that permeates every corner of Glide is about regaining our individual and collective wholeness, which we have lost living in a hierarchical and oppressive system that marginalizes far too many people and ways of being. Through the practices and rituals of recovery, Glide members liberate their authentic selves in community with others.
The larger story of recovery was presented through the life/recovery stories of co-researchers. Then this story served as the text upon which a depth psychological hermeneutic was conducted using the lenses of Jungian, post-Jungian, post-Freudian, and liberation psychologies. The goal of this hermeneutic was to articulate new insights and additional dimensions of understanding regarding the aliveness at Glide brought about through its emphasis on recovering our individual and collective wholeness.
Because this study limited its examination of aliveness to one historically located Christian church, its findings may not be easily generalizable to other churches and organizations. The study does, however, suggest the radically transformative role religious organizations dedicated to individual and collective healing can potentially play in American culture today. It deepens our understanding of the healing role a loving social space—-with rituals and practices aimed at wholeness—can have on thousands of lives. It illustrates a structure for religious community that appeals to many who have been alienated by organized religion. And because of these things, it may also inspire other religious organizations to embrace their potential as a vessel for recovery.
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This dissertation circles around the creation of an arts-based film script entitled "Behind Locked Doors." With a story that is located within a fictional psychiatric hospital, the text includes a number of characters whose psychic wounds allow for a depth psychological exploration into a variety of agitating symptoms: sexual trauma, bereavement, psychosis, grandiosity, narcissism, and multiple personality disorder, among others. The core theme underlying the creative work is that of imagination, especially how it reveals and expresses itself along a twisting ambivalent line between healing and disintegration. Viewing the imaginative function from diverse standpoints as embodied in each character's personality, the dissertation examines how traditional Western pharmaceutical and re-adjustment therapies stack up against more soul-oriented healing methodologies, including Jung's individuation process, Hillman's archetypal psychologizing, Sufi imaginal traditions, and creative play therapies. The literature review and methodology chapters survey the imaginal landscape from hermeneutic, phenomenological, active imagining, carnivalesque, narrative storytelling and arts based traditions, amongst others. Scientific and theological concepts, especially those that incorporate an abundance of imagination, such as cosmological physics and Dante's divine poetic crossing of life and death thresholds, are also explored. The concluding chapter reflects upon similarities between the alchemical process of psychic expansion as revealed in the Rosarium pictures and the film scriptwriting process of discovering transformational images through a long-term steady practice of active imagination. A brief review of popular films that address psychiatric hospital themes and issues rounds off the dissertation.
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(Publication No. [[AAT 3318848|http://proquest.umi.com/pqdweb?did=1563029201&sid=22&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Gandhi's injunction, "You must be the change you want to see in the world," inspired this study. It explores the journeys of citizen activists in light of the research question: "How can a person be the change Gandhi described—a change that deepens and extends soulful, social responsibility in the culture?" The study enlists a critical hermeneutic participatory approach to focus carefully on the descriptions of experiences and to discern the connections and common themes among the participants. Eight citizen activists from San Luis Obispo County, California, participated in two sets of one-on-one interviews: an initial series of prepared questions and a follow-up series designed to deepen the dialogue. All participants were adults from age 54 to 81, 4 females and 4 males. Each had at least 7 years of experience in socially or politically active work.
The 6 categories of open-ended questions included: early history, turning points or callings, personal development, ways of working with others, taking action, and hopes for the future. The answers revealed common themes as well as differences among the participants. The study showed that people with widely different skills, interests, personality characteristics, and family backgrounds (some supportive and positive and others critical and negative), had similar commitments to social justice, diversity, unity, and interdependence.
The themes revealed in this study echo those of earlier studies with some important differences. For example, almost all of the participants in this study reported that the dramatic events of the mid-20 th century (Civil Rights Movement, The Student Movement, Vietnam) had powerful effects on the direction of their lives. They also shared the shaping influence of individual, group, and community therapeutic experiences. The research also suggests that within this group of participants, each had moved toward a psychological integrity that emphasizes reconciliation with and responsibility to the larger natural, cultural, and spiritual dimensions of life. Finally, this study confirms the activist's vital role in creating a new story for ourselves and the future of the planet.
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(Publication No. [[AAT 3247249|http://proquest.umi.com/pqdweb?did=1253509631&sid=6&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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In "Between the Frying Pan and the Fire," we engage in an examination of vocational Orphanhood, a call to being an orphan, specifically of clergy who have made or are making a transition out of parish ministry into mainstream life. Definitions of vocation are themselves often distinguished by an affinity with the divine. Being between worlds, intermundia is demonstrated to be synonymous with notions of abyss and Void. Seen in this light, the dynamic images of intermundia, abyss, and Void are understood as that from which potentials might emanate and to which they might return.
Our dissertation work, this piece on clergy in intermundia, is itself abyss, Void, intermundia, orphan, vagrant, foreigner/stranger, and alien, deconstructed in its own collapse, its own folding and unfolding. Utilizing a praxis of anamnesis, unforgetting, we deconstruct the deconstruction by approaching this piece Orphically. Through anamnesis, this deconstructive text of re-gard, which in effect is what we both are and do when we realize we are intermundia, re-calls for us the fact that we have forgotten we are ourselves Orphan: outlaw, pervert (thoroughly, entirely, to destruction turned around or turned the wrong way), vagrant, adventurer, hooligan, intermundianaut.
This study researches phenomenologically seven members of the clergy who have made or are making the transition out of their respective calls to parish ministry to engage the world as part of the mainstream and find themselves between worlds, intermundia. From these seven portraits, this study moves into re-search through reflection upon their engagement with the numinous through a series of transference dialogues, extending beneath both the complexity of our knowledge and the knowledge of our complexity enfolded by fantasy and reverie. It is an attempt to process the material through an imaginal approach using an alchemical hermeneutic methodology.
Finally, an epilogue offers for consideration proposals for an interventionless approach to the intermundia of clergy transitioning out of parish ministry. It is hoped that through this study some transformation may occur. Through our engagement with this material, we may experience an anamnestic shift occurring within our own psyches as the voice of the vocational Orphan makes itself heard within these pages.
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Tracing the origins of symptoms to our personal and immediate family history is commonly accepted in depth psychology. Is it possible that the origins of our wounds and suffering, our dreams and inclinations, are threaded within and through the fabric of our ancestors' lives? Could our bodies be an answer, an offering or sacrifice for the sins of our fathers? The known and unknown stories of our ancestors are present in personal symptoms, disposition, aspirations, and the questions which inform our lives. Within our hopes and traumas lie memories of generations past. Our ancestral and cultural legacies continue living in our bodies, through our relationships, in both matter and the timelessness of psyche.
This study explores how conscious, less conscious, and unconsciously shadowed pieces of our personal, ancestral, and cultural stories continue through time, linking us personally in the present moment to the past and calling us into the future. The questions which provide the focus for this inquiry include: what is an individual's experience of being engaged in a more conscious relationship and dialogue with the ancestors? What effect does being in a conscious relationship have in and on the present? For the purposes of this study, ancestors include those we are connected to through our personal lineage, through our collective heritage(s), as well as those who continue to live in the nature and memory of this land.
This study creates a bridge between a Western depth psychological research approach and indigenous science to provide the ontological and epistemological foundation for this Organic Inquiry. The research answers its primary questions by presenting the individual stories of five co-researchers, including the primary researcher, who participated in group and individual processes of dialogue with the ancestors for a period of 2 months. In addition, stories created using the autobiographical texts of Linda Hogan (2001), Kat Duff (1993), and Joellen Koerner (2003) are included. A descriptive analysis of some of the observable dynamics which are discernible in these stories is presented as a way to ground the theoretical aspects of the work in lived biographies and ancestral voices.
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Looking into the face of maternal suicide can be a shattering experience. Daughters who live through this event can be left with an underlying malaise, which trespasses onto their personal and professional lives. Other studies have analyzed the potential difficulties or pathologies which may arise following a maternal suicide. This study, by contrast, seeks to review the long-term implications of maternal suicide in a daughter's life, and the extent to which these daughters have been able to reshape their lives and their opinions after such an event has occurred. Using a hermeneutic phenomenology, this study will analyze the experiences of daughters at least four years after maternal suicide. It focuses specifically on the extent to which daughters have been able to generate feelings and experiences of hope, resilience, and novelty in their own lives.
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(Publication No. [[AAT 3247247|http://proquest.umi.com/pqdweb?did=1253490951&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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One of the fundamental dynamics of human existence is the tension between our need for individuality and our need for community, our need to be apart from others while at the same time having a need to be a part of others. How we navigate the borders between ourselves and others, how rigidly or how flexibly we hold these borders, and where we draw the line between us and them has great significance. Community, a paradoxical and sometimes vague term, is often used to lament what is felt to be missing in our fragmented, postmodern, suburban neighborhoods of America. Cohousing, a type of intentional community that originated in Denmark in the early 1970s, is designed to create and sustain a sense of community. Cohousing's five basic architectural and organizational tenets, which run counter to the traditional American housing values of privacy and ownership, seek to incorporate choice and change, the basic defining values of intentional communities. This study explores the question "what is the cultural and psychological effect of a cohousing community on its surrounding neighborhood?" The research is derived from interviews with members of a cohousing community located in a typical American suburb, along with neighbors of the community, and members of two other intentional communities that have significantly different organizational structures. The study revealed shadow aspects of idealism, identity, borders, and trust throughout the cohousing community and the surrounding neighborhood. Elements inherent in the design of cohousing deeply divide members of the cohousing community from each other, as well as from their surrounding neighbors. Although cohousing holds the possibility of providing an experience of community, it is critical to recognize that the essence of community is attitude, not address. To create generative communities there must be involvement, reciprocity, and engagement with the world beyond the borders of the community. Individuals who currently live in cohousing communities and professionals who help create them must address directly the shadow aspects that hinder the full potential of cohousing. Depth psychological personal work is an integral element to develop the individuated capacity for inner connection that is necessary to create community.
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(Publication No. AAT [[3081679| http://proquest.umi.com/pqdweb?did=765316281&sid=6&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Underprivileged, Black teenaged girls face the dilemma of becoming pregnant, which transports them from their world of growth into responsibilities of adulthood for which they are unprepared. All too often, these dilemmas result in nearly unbearable suffering and a lifetime of dependency and failure to be integrated into society. Worse yet, the social conditions which result from Black teenage pregnancy tend to perpetuate this problem for the offspring and for further generations.
When addressing this problem, I decided to use an artistic methodology, which allowed me the freedom to incorporate heuristic and hermeneutic research while offering personal life stories in the form of memoirs. Initially, heuristic research was the path I had planned to take. But as the process began to work me, I considered hermeneutic research. Once I began to see myself as a part of this work, using an artistic methodology was what I knew I was supposed to do. The artistic method gave me the freedom to tell my story in the memoirs that are a part of this dissertation.
Having come in contact with so many Black teens who are considered "at risk," living in group homes, or pregnant, I was able to accept my past for what it was and accept myself for who I used to be. I allowed myself to go through my life using stories and the imaginal, going deep inside and realizing my connection with the girls I have come to know; learning our likenesses and feeling my pain, which is their pain as well. I have needed love from a mother and father that I have never received. These pregnant teens are looking for that identical love. But we all fail to realize that the love we seek is not in our parents, the fathers of our children, or our babies. It lives in the center of our souls. The love we need is the love we've always had.
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(Publication No. AAT [[3035185|http://proquest.umi.com/pqdweb?did=726124341&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This dissertation investigates the passage of one archetypal symbol—blood—through the personal and the collective psyche of the individual and the world. In the context of depth psychology, the soul of an individual lacks corporeality; psyche resides in the mind severed from body. It is my contention that psyche or soul is an active corporeal agent that circulates in the blood, streaming through the body and the entire mental apparatus—the consciousness as well as the unconscious—of all beings. From this perspective beings consist of a body and mind that is ensouled.
Blood Psychology is a theoretical study which focuses on blood as a powerful archetypal symbol and tracks its flow through the depth psychological landscape—a terrain that consists of eroticism, ecology, ancient mystery rites and ritual, literary motifs, alchemical symbolism, and the transferential dimension.
Thorough studies in these areas suggest that blood correlates with the developmental movement of psyche on the path of individuation. By following the course of blood through history and culture, as archetypal symbol and image active in psyche and world, fascinating information is revealed. A new perspective emerges that applies to the revival of ancient wisdom rooted in the body's biology. The union of biology with depth psychology connects us to a deeper understanding of one collective body, ancestry, and soul.
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(Publication No. AAT [[3029756|http://proquest.umi.com/pqdweb?did=726041441&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The modern medical healing arts are caught in the prevailing scientific paradigm of Western culture, functioning with a biomedical science that privileges quantity over quality, fragmentation over wholeness, and matter over spirit. As a result, the emotional, spiritual, and soulful aspects of healing are often neglected. Addressing this schism, medical schools have included the humanities in education, pastoral workers have become active in hospitals, and psychologists tend to patients undergoing somatic care. Meanwhile, individuals have turned to various forms of alternative or complementary medicine, seeking to incorporate life meaning and spirituality within their illnesses and treatments. Although some individual practicing physicians and other healers have tried to include these alternative methods in standard medical practice, most of the members of the medical profession have kept these soulful practices clearly separate from "scientific" medical care. Motivated by regrets of my own dissociation of science and spirituality during my years of medical education, training, and practice, I have asked how I might inspire myself and others to build a bridge to connect science and spirituality in the medical healing arts. To approach this question, I chose the artistic method in the form of a series of essays. After constructing a thorough theoretical thematic hermeneutic argument outlining the problem, I chose to express the findings through a series of four confessional essays which tell their stories from the heart as well as the mind. With stories of personal experiences in modern medical care, the essays speak through the voice of both elder physician and fledgling depth psychologist and view modern medicine through the lenses of 20th-century depth psychology and its close relationship with complexity science, and quantum theory. In doing so, the essays begin to construct a bridge over which to bring an outdated biomedical science up-to-date. These essays are the first few stones in the construction of that bridge.
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UMI No. [[3084885|http://proquest.umi.com/pqdweb?did=765369821&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]].
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This dissertation explores three contemporary borders and takes depth psychology out of the clinical setting and into the multidimensional context of “body,” of habitat, and of a sense of place. The work of soul calls us to witness, to explore, and to discover fellow participants in the landscape where events reflect the larger story.
The research employs tools inherited from depth psychology, the paradigm offered by Process Thought, and understandings from ecology. These tools and understandings offer a perspective for the process of exploring particular border landscapes as a participant. Re-visioning border psyche requires deep listening, unveiling, and mining subterranean levels of the dynamic web of border psyche.
Both conscious and unconscious assumptions are explored and unveiled. Images, stories, and events became increasingly animated during the researcher's participation in the particular border landscapes. The research followed cues from the heuristic method, grounded theory, and hermeneutics in its exploration of the three contemporary landscapes.
The soul work of re-visioning border psyche called for archetypal activism as described by Hillman (1997) and Aizenstat (1995). The researcher weaves in actual experiences and research as a participant in the three contemporary landscapes. Dream work, interviews, experiences, and theoretical research are integral aspects of the dissertation.
An example of what became visible during the research was the illusion and desire for control. The image of flow as well as the natural energy of flow was discovered early in the research as a contrast to actual and psychological walls created by human beings participating in the three border landscapes.
It appears that human beings respond to the “other,” such as at the Tijuana/San Diego Border and at the edge of a cliff where the sea meets the cliffs with responses that reflect styles of relating in intimate erotic relationships and intimate erotic relationships challenge couples to intentionally create relationships that are dynamic and that reflect each unique differentiating style and voice.
Two theories emerged during the research—the embodying process and embodied borders. The two theories offer possibilities for perceiving animated and enchanted aspects of particular border, landscapes. Erotic nature is embraced and soul is experienced.
Three illustrations of embodied borders are described in the final chapter. Dynamic life energy cried out for recognition and honor as fellow participants appeared. A way of perceiving beyond dualisms, beyond humano-centrism, and beyond a Euro centric perspective became evident. Embodied borders are profoundly relational, dynamic, and filled with interacting participants. Multiplicities and mysteries abound.
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Although much of C. G. Jung's work is not compatible with neuroscientific methods or perspectives, his ideas on the structure of the psyche and self overlap with attempts to understand the phenomenon of a self in consciousness through mapping correlates with brain functions and processes. They are therefore appropriate to engage in dialogue with neuroscience. Through these dialogues we can further understand the construction of the self and identity in light of current findings in neuroscience and the theories of C. G. Jung, particularly the collective unconscious and archetypes. In this exploration we discover how the boundaries of the self in the imagination of the psyche are revealed as the horizon of the self in the brain emerges.
This dissertation employs a dialectic methodology with a dual-aspect monism and complex systems theory perspective. Dual-aspect monism understands brain and mind as different aspects of the same phenomenon, whereas complex systems theory holds that the emergence of the psyche is of unique integrity and relative autonomy.
Research on implicit consciousness and the right brain hemisphere indicates that the subjective experience of the collective unconscious is autonomous and thus outside the boundaries of the ego. Temperamental predispositions manifested through neurobiological profiles are analyzed through Jung's theory of typology, which is found to be the first subjective manifestations of physiological predisposition. A discussion of the role of experience and the external world is provided for balance and clarity in light of the self's construction through the interchange of brain, psyche, and experience.
The theory of archetypes is analyzed through a current dialogue within analytical psychology in light of an emergent perspective in neuroscience. Further exploration considers the role of memory as the bridge between neuronal functions of the brain and imaginative functions of the self. Primary conclusions are that identity is the mythic skin of the self, whereas archetypes are emergent symbols of the potential becoming of the self.
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(Publication No. AAT [[3166381|http://proquest.umi.com/pqdweb?did=885699241&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Depth psychologists talk a lot about love, but very little about its mundane sister-practice of caring. Our silence mirrors the silence in the culture, where our unwillingness to care for each other and our earthly home has reached a state of crisis. Psychologist Carol Gilligan noticed the deadly impact of this silence on personal relationships. In our culture, she wrote, we are "in love with a tragic love story."
I have extended the reach of Gilligan's complaint from the personal to the cultural/global in order to argue that we are also in love with a tragic story of caring. My question involves how to bring this tragedy to consciousness and creative response, especially given the counterintuitive tendency for discussions on caring to spark into anger and spiral out of control. The issue is not only cloaked, it is cloaked and fiercely defended. People have literally trembled in fury over my attempts to explore the contradictions inherent in the roles of wife and mother.
As a consequence, I had to find a methodology that would allow me to explore the nebulous coming-to-consciousness that must happen before creative responses are possible. The methodology I chose is called critical or emancipatory action research, and its most striking characteristic is a focus on the learning that may emerge through multiple and cyclical applications of action-reflection-action-reflection. I pursued this cyclical process with "invitational" narratives. Three separate times, I wrote an account of what I thought might be happening in our group and gave it to members for reflection and feedback.
Eventually, our dialogue and reflection revealed a particularly poignant paradox: Even caregivers, it seems, host a covert but decidedly individualistic philosophy that sabotages our efforts to care and promote caring. Although it is possible to awaken a sense of this paradox, ultimately this study warns that it does not awaken gently. When it happened for us, the view of Soul was searing. We were neither soothed nor comforted nor inspired to collaborative action. And yet, perhaps, we were changed.
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(Publication No. AAT [[3119796|http://proquest.umi.com/pqdweb?did=765336621&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The city has always been many things to many people. As a phenomenon and archetype of collective human experience, the city is universal across all times and cultures. This study imagines the city as a psychological as well as a physical or cultural phenomenon. A desire to step outside the pragmatic and analytical thinking that dominates most contemporary work on cities and the built environment leads to the imaginal psychology of Jung and Hillman. Imagination becomes a way into the work, and a hermeneutic style of inquiry provides a means of working the texts of written material, myth, film, and literature with the stuff of lived experience.
Varied themes and phenomena are explored to gain a deeper and more imaginative appreciation of the modern city and its multiple meanings. These include memory and forgetting, losses and memorials, and the quaternity of earth, air, fire, and water. These are explored in the context of cities and contemporary urban life. Troublesome urban symptoms are worked as images and metaphors. These symptoms include sprawl, environmental degradation, traffic congestion, polluted air and water, rampant growth and expansion, the pervasive impacts of technology, and the stifling plethora of regulations and bureaucracy that now plague so much of contemporary urban life. An archetypal psychology framework begins to reveal the presence of what might be imagined as gods and goddesses we have banished from the modern city. The dissertation closes with an inquiry into the presence (or absence) of beauty, and its importance to soul in the city.
Unlike most studies on architecture and city planning, this study attempts to leave space for the personal and subjective in exploring multiple ways of understanding the city. I strive here to invite voices heard rarely in architecture and city planning: the more liquid voices of feeling, sensuality, and depth of lived experience—all of which invoke the shadowed presence of soul. That voice, wholly Other to contemporary narratives on the city, invites imaginal presences into the work. A second voice begins to speak through what would otherwise be solely a pragmatic or academic work. This is an attempted move toward integration and wholeness, at least partially dissolving the modern split between outer city and inner psyche.
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(Publication No. [[AAT 3238862|http://proquest.umi.com/pqdweb?did=1251811991&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The purpose of this dissertation is to delve into the roots of the historian's imagination. There is abundant evidence that many students hate history, considering it an irrelevant and boring subject with no connection to life. Working as a high-school history teacher for 20 years, I have been perplexed by the disconnect between the exciting creative process of writing history and the tedium of the experience of learning history for most high-school students. When educational theorists translate the process of creating history into the classroom they neglect the unconscious sources of inspiration which drive the call to write history. Fear causes many historians and educators alike to stay away from dreams, trance states, and visions.
The problem is examined through a thematic, hermeneutic analysis of scholarly and literary texts during the creative phase of historical research. First the archetypal figures behind the creation of history are examined. These include Clio, muse of history in ancient Greece, and the griots or oral historians of ancient Africa. Next the experiences with historical imagination of depth psychologists such as Sigmund Freud and C.G. Jung are used as a starting place for examining the memoirs of historians such as Arnold Toynbee, Richard Cobb, Simon Schama, Susan Griffin, and Aurora Morales. These are historians who dare to embrace the unconscious in their writing. The major idea developed is that dreams, trance states, and visions are an important but often unacknowledged part of the creative process for an historian. They often contain the seed which will germinate into a lifetime of historical research and writing.
The final part of this dissertation carries the research forward into the history classroom. Building on my experiences with the nonprofit organization, Facing History and Ourselves, practical examples of history lessons are given. Their aim is to cultivate historical imagination, bringing history alive for students and creating an antidote to the boredom of textbook history.
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Traveling the long and narrow footpaths that defines the intersection between celestial and terrestrial experiences in a modern world, this dissertation explores how human beings living in these times can tend to the work of their daily lives while staying deeply connected to the Divine, accessible through the range of lived experiences. Working within the spaces ruled by the gods Chronos and Kairos and the way they manifest, this work was guided by a central dream image that opened into what Henri Corbin (1972), the Sufi scholar, refers to as the intermediary world or the //Mundus Imaginalis//. Employing an intuitive inquiry research methodology, allowing for authentic experiences to be analyzed and these realms to be traveled, synchronicities were able to emerge. This research followed a carefully described approach to analyze experiences of this nature. A wide variety of mediums were incorporated to glean the data, including art, dreams, geographical inquiry, and extensive work with the imaginal. True to the process of Intuitive Inquiry, the author coded and tracked her experiences, integrating them using a grid suggested by Arnold Mindell's (1998) work on intuitive channels.
The research was, for the author, a search and recovery journey of the Self and in turn a model of ways to find the often hidden coordinates and waypoints to the numinous world embedded in the ordinary. A newly realized image of divinity is peeking though the veil to this heavenly world, as seen in the "Flammarion Woodcut" of 1888. This dissertation has been a tribute to the humble pursuit of the thinly veiled footpath that separates the ordinary from the extraordinary and the meaningful ways to integrate the two realms.
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This dissertation focuses on creating dances from dreams. The researcher's personal dreams are the central focus of the choreography that her college dance company performed as a main stage dance production.
Hermeneutical phenomenology was the method used to address the primary research question: what is the lived experience of embodying dream images in choreography? The answer to this inquiry came through the interplay of the dreams and field notes of the researcher/choreographer, the researcher's facilitation of interviews with the dancers, and the thought letters of performers and audience members. The second question—how this process might contribute to our understanding of dreams as a creative resource—explored the creative potential of pursuing the central image of a dream through dance and, thereby, embodying the unconscious through choreography.
This research determined that there is a relationship between dreams and dance. The image that defined the dream drove the dance, which made a powerful impression on all involved, addressing the third inquiry: What does enhancing the relationship with the unconscious by embodying dream images offer the choreographer, dancers, and audience? Each of these participants resonated with the imagery derived from big dreams and voiced a personal answer to this question in the body of the dissertation. The data collected from the dancers and audience members indicated that many felt they benefited from the visceral, embodied approach to addressing that which is terrifying. By dancing archetypal images, the unspeakable became less overwhelming and the impact of the archetype was extended beyond the personal into the communal.
This research is a conversation between depth psychology and dance performance that mindfully taps the unconscious for images and discusses the process of transforming the unconscious into concert dance. The intention is to offer an intuitive guide for negotiating the terrain between the dream image and the creative process that consciously dialogues with the unconscious through dance improvisation. What is most relevant about this creative dissertation is the embodied manner in which depth psychological material is explored and communicated nonverbally to the community.
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(Publication No. AAT [[3211954|http://proquest.umi.com/pqdweb?did=1127197451&sid=1&Fmt=2&clientId=6993&RQT=309&VName=PQD]]).
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Creativity, the ability to bring something new into existence, has allowed humankind to attain its highest achievements. Looking into the lives of those honored as highly creative, however, we often find individuals who are also considered to be disturbed, and studies abound indicating a disproportionately high concurrence of creativity and psychopathology. Must we accept that there is something intrinsic to the creative process that links it to mental illness? Or might there be other relevant considerations, possibly overlooked until now, that could help us understand the high incidence of psychopathology among creative individuals?
Employing a thematic, hermeneutic method that contains also a heuristic component, this theoretical dissertation proposes to bring to light a phenomenon that our culture has overlooked until now, creative flooding . Consider the following chart:
| Creatively Blocked | Manageable Flow of Creativity | Creative Flooding |
| Less flow ←| ––––––––––––– I ––––––––––––– | → More flow |
The individual at left is creatively blocked . There is no creative flow. At center is a person experiencing a manageable flow of creativity . Finally, consider a person experiencing creative flooding , where the increase in creative flow becomes overwhelming, no longer manageable.
It is important to emphasize that creative flooding is not caused by disturbing or emotionally upsetting ideas. All of the creativity is positive and useful. At issue is the overwhelming too muchness of what this person must deal with. Unfortunately, within our culture, although extensive attention is given to increasing creativity, complaining about having "too much creativity" is considered inappropriate, in bad taste. Unrecognized and without assistance, the creatively flooded are eventually overwhelmed.
This dissertation employs depth psychological principles to understand the creative process and the experience of creative flooding using the experiences of several artists as its data. Rather than perpetuating the practice of Western science, which merely pathologizes symptoms and then attempts to medicate them away, this work proposes that creative flooding can be understood as a subset of experiences which Grof (1990) calls spiritual emergencies .
As it explores new insights and strategies for supporting this previously overlooked population, our culture and those who are creatively flooded will both be offered an opportunity to enjoy the fruits of full creative lives.
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(Publication No. AAT [[3128814|http://proquest.umi.com/pqdweb?did=765942181&sid=6&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Jesse Jackson once said of Martin Luther King, Jr., "Thinking about him is like thinking about the prism....You know there is another set of rays, and as many angles as you think about Dr. King, there is yet another set of angles with which to analyze him." Though King has been analyzed in detail from the angle of his leadership abilities, his social and historical legacy, his philosophical beliefs, his rhetorical and oratorical skills, and his theology, he has never before been analyzed in detail from the angle of depth psychology. The purpose of this dissertation is twofold: to see King in the light of depth psychology's rays, and to see depth psychology in the light of King's rays. Stated another way, depth psychology has much to offer to an understanding of King, but an understanding of King has just as much to offer to depth psychology.
This study offers some answers and interpretations to the following questions: how aware was King of psychology and its principles? Which of those principles did he use to effect cultural transformation? What are the parallels between King's work with the nation, and a therapist's work with a client? In what ways did he embody a therapeutic attitude and ethos? How was King like Jung's "great personality": someone who "acts upon society to liberate, to redeem, to transform, and to heal?" What myths did King enact, what projections did he carry, and how did those myths and projections affect him? Finally, what insights can depth psychology glean from analyzing King, particularly as they relate to the alchemical process of cultural transformation and healing?
The method for such a study is interpretative inquiry, defined by Martin J. Packer as an approach which opens up a perspective and articulates an accounting of a phenomenon. Packer states that the goal to which interpretive inquiry is ultimately directed is not just one of "mirroring reality in a descriptive account, but of changing it for the better in some way." Thus, I make plain my hope that through this work, my readers will better understand the psychological nature of cultural transformation and healing and will incorporate that deeper understanding into their own interpretations and actions, with the ultimate hope of changing the world (and depth psychology) for the better.
<<<
<<pl 1239211715>>
<<<
This dissertation is a hermeneutic and heuristic study of methods experienced by Jewish and (non-Jewish) German descendants of the Holocaust to re-pair their severely ruptured relationships. It seeks to discover ways to create new compassionate relationships following the inhumane treatment and atrocities suffered during World War II.
The research begins with a survey of methods used to re-pair relationships. Next, it more deeply explores and critically evaluates three types of cultural therapy, compassionate listening, One-by-One dialogue groups, and systemic constellations, which have been used to re-pair Jewish-German descendant relationships. The source of the research data includes websites, scholarly essays, nonfiction scholarly books, brochures, and testimonials describing the history, philosophy, techniques, and outcomes of the three methods. A further source of data is the critical evaluation and psychological insights drawn from the researcher's own experiences of the three methods as recorded in written journal entries and e-mails. The two data sources are clearly differentiated so that this project is credible while allowing another researcher to design and conduct future studies.
The work concludes with a depth psychological discussion of the possibilities for re-pairing Jewish-German relationships, suggestions for additional research, and the researcher's creative synthesis that lays the foundation for a proposed group process based on the evaluation of compassionate listening, One-by-One dialogue groups, and systemic constellations.
<<<
(Publication No. AAT [[3025063|http://proquest.umi.com/pqdweb?did=725975021&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
This dissertation is an attempt to investigate the nature of the interactive field to deepen as well as broaden its scope as it applies to depth psychology and its praxis. With a phenomenological eye toward field dynamics from other paradigms, this exploration demonstrates an additional theoretical framework within the interactive field. It opens other possibilities creating a neither/nor position from which to contain our work with an alchemical/metaphorical position and allows for the liberation of the imaginal realm through which "the Other" may be of service, and in fact, may ask us to be in service to it.
The literature review not only surveys the three primary schools in psychology—the psychoanalytical, the classical, and archetypal as the genesis of the interactive field, but also investigates shamanic realms as a backdrop from which to see field theory. Field theory is also explored in the world of quantum physics where the universal field is examined from paradigms situated in varied consciousness models. The somatic unconscious, an intrinsic part of the interactive field in mutual engagement with two or more persons, is also woven into the fabric of this study as an intersection between the universal field and the psychodynamic field. This study, as a psychological gnosis, initiates subtle body awareness from Eastern cosmologies from a depth perspective in the psychodynamics of the interactive field. Synchronistic encounters are integrated into field theory as a threshold where universal fields engage the somatic unconscious, initiating numinous and sometimes transformative change into one's life.
<<<
(Publication No. AAT [[3029756|http://proquest.umi.com/pqdweb?did=1031062721&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
For 5 years, I taught creative writing in a California state men's prison. This was a searing personal journey and an eye-opening look into correctional dynamics, the psyche of the criminal, and the social and cultural factors underlying criminality, leading to a reimagining of the penal institution.
This phenomenological and hermeneutical account honors image, poetry, memoir, and dream as modes for gaining insights into the personal and cultural dilemma that is prison, and explores the texts of the history of that investigation. Through the archetypal lens of the myth of Persephone, the prison is viewed as underworld/Hades/Hell, as seen by the men imprisoned there. Beyond the reach of most constructive influences, and thoroughly marginalized, like ghosts and shades, they are a population of invisibles—and thus, their association with Hades, the invisible god of the underworld.
Bringing to light deeply buried, often scarifying, life experiences through creative writing, we began to witness an unimaginable reality: within an institution built on the punitive premise of separation, isolation, and hatred, we were present at the epiphany of Eros.
An account of how this came to be, of the archetypal energies involved, and of implications for the correctional system makes up half the body of this work. A parallel inquiry into the nature of the Persephonic, or medial, woman—how her character is formed, how she accesses information through intuition and dream, her propensity for descent—supplies the other half.
Within the closed and pressurized alchemical vas hermeticum of the prison, we encountered energies similar to those of the ancient Mystery schools of Greece, or in traditional shamanic cultures, and witnessed a profound paradox: in underground dimness, light began to manifest. We had discovered those conditions under which love might alight upon us and remain within us, even in the heart of darkness.
<<<
(Publication No. [[AAT 3247243|http://proquest.umi.com/pqdweb?did=1253484761&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]] ).
<<<
The primary purpose of this dissertation, whose Latin title is a prayer to Priapus meaning "I owe you nothing," is to initiate a missing discourse within archetypal psychology: the subject of sexual identity. In this theoretical work, I attempt both to analyze this lacuna and demonstrate—through exegesis of the macrophallic image embodied by the god Priapus, the novel Satyricon and the film Hedwig and the Angry Inch—how archetypal psychology can be brought more into dialogue with poststructural discourses relevant to sexuality, including queer theory, for the sake of mutual enrichment.
Fundamental to this effort are two subsidiary purposes. First, by discussing the construction of queer sexual identity, I demonstrate that studying the actual historical contexts of myths may reveal to us material occluded by a strictly psychological or mythopoetic analysis. In this case, I demonstrate that the modern definition of homosexuality is a conflation of categories whose repression, imaged in the macrophallus, returns to disrupt the dominant culture's effort to pathologize sexuality other than heteronormative types.
Thus, my second subsidiary purpose is a more general demonstration of the way treating images purely as metaphors disembodies them—from the literal personal flesh and from the "flesh" of historical context. The latter in turn actually helps perpetuate and internalize the institutions of the dominant culture—in this particular case, patriarchy and homophobia—and tends to render archetypal psychology (or any other similarly self-limiting discourse) archaic in this context, even though one of its agendas is to move psychology out of the consulting room into the polis.
The dissertation concludes with a recommended postmodern aesthetic method of imaginal psychology that values metaphor, image, and myth but does not ignore their historical contexts, in either cultural or personal terms. Employing Hillman's discourse on the fiction of case history, I demonstrate, in the Appendix, an aesthetic therapeutic method which also serves the purpose of completing the hermeneutic circle by disclosing my own projected Priapus complex in undertaking this study.
<<<
<<link 1941994581>>
<<<
In this phenomenological hermeneutic study, seven mothers and one father shared stories of how they experienced daughter abduction. These included daughters who had been abducted through sexual and physical abuse, misguided religious teachings, drug addiction, mental illness, and untimely death. While conducting the interviews and reviewing the results, I imagined the experience of daughter abduction to be a tsunami, or terrifying, life-threatening storm at sea which tosses the ship, or the psyche of the parent, from the sea of life onto an unknown and barren island.
I organized the emergent data into four themes and subthemes related to the metaphor of tsunami: (1) Wreck (with subthemes of Warning and Cracking), (2) Between Worlds, (with subthemes of Chase, Beached, Wrestling with God, Taking Care of Business, and Dry Grief, (3) Picking Up Pieces, with subthemes of Life, Body/Mind, Nature and God, and (4) Return with subthemes of Angels, the Daughter's Return to the Mother, and the Mother's return to the World.
Using these themes as a template, I read through the mythological story of daughter abduction in Helene P. Foley's translation of The Hymn to Demeter (1994) to see if and where these themes from modern life might be represented and what further information and insights might be gleaned from this ancient story of daughter abduction. In an effort to find deeper, fuller, and more internal meaning to the experience of daughter abduction, I looked at the myth of Demeter and Persephone through the lens of Jung's concept of individuation where I found parallel themes and subthemes to that of the shipwreck in the sea of life located in the participants' stories.
A summary of the findings from the three sources illustrate newly found interpretation, depth, and meaning to the myth of Demeter and Persephone and how the story continues to play in the modern world.
<<<
<<pl 858606781>>
<<<
How do 8 former Catholic nuns who are members of a traditional canonical religious community for women and who work within the patriarchal/ecclesiastical structures of the Catholic Church develop a critical consciousness of authority while pursuing the call of vocation to religious life? This study examines 4 facets of this question. First, this study focuses on patriarchy and genderism as we enter the second decade of the 21st century. Second, it focuses on some of the ways women develop a strong sense of self and agency given the realities of patriarchal tenets and traditional structures of authority. Third, it is interested in learning how women receive and construct knowledge. Fourth, it looks with a discerning eye to retrieve and preserve critical moments of history when women successfully resisted gender oppression and injustice.
This study, which takes advantage of the traditions and methodologies provided within the evolving frameworks of depth and liberation psychology, including a feminist orientation towards research, is divided into two phases: conducting 8 individual interviews to gather the participants' oral histories and a modified critical hermeneutical participatory group process that brought together participants and members of a Witness Council in a 4-hour dialogical format.
This study answers its primary research questions by providing insight into the internal and external factors that inspired 8 former Catholic nuns to challenge the hierarchy of the Catholic Church, to choose to surrender their canonical status within the Church, and to form a lay ecumenical community for Catholic-Christian women and men. The participants' negotiation of these historical encounters required shifts in their attitudes and beliefs about women's authority within patriarchal, hierarchical, and ecclesiastical systems.
Following the results, the author applies theoretical constructs to the research findings. From depth-liberation psychology, the author interprets the results through Freirian theories of conscientization and the ontological call of humanization. Through the lens of psychoanalytical social theory, the author places the models of Julia Kristeva and Kelly Oliver in dialogue with the participants' experiences.
<<<
/***
|Name|DisableWikiLinksPlugin|
|Source|http://www.TiddlyTools.com/#DisableWikiLinksPlugin|
|Version|1.6.0|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|Tiddler.prototype.autoLinkWikiWords, 'wikiLink' formatter|
|Options|##Configuration|
|Description|selectively disable TiddlyWiki's automatic ~WikiWord linking behavior|
This plugin allows you to disable TiddlyWiki's automatic ~WikiWord linking behavior, so that WikiWords embedded in tiddler content will be rendered as regular text, instead of being automatically converted to tiddler links. To create a tiddler link when automatic linking is disabled, you must enclose the link text within {{{[[...]]}}}.
!!!!!Usage
<<<
You can block automatic WikiWord linking behavior for any specific tiddler by ''tagging it with<<tag excludeWikiWords>>'' (see configuration below) or, check a plugin option to disable automatic WikiWord links to non-existing tiddler titles, while still linking WikiWords that correspond to existing tiddlers titles or shadow tiddler titles. You can also block specific selected WikiWords from being automatically linked by listing them in [[DisableWikiLinksList]] (see configuration below), separated by whitespace. This tiddler is optional and, when present, causes the listed words to always be excluded, even if automatic linking of other WikiWords is being permitted.
Note: WikiWords contained in default ''shadow'' tiddlers will be automatically linked unless you select an additional checkbox option lets you disable these automatic links as well, though this is not recommended, since it can make it more difficult to access some TiddlyWiki standard default content (such as AdvancedOptions or SideBarTabs)
<<<
!!!!!Configuration
<<<
<<option chkDisableWikiLinks>> Disable ALL automatic WikiWord tiddler links
<<option chkAllowLinksFromShadowTiddlers>> ... except for WikiWords //contained in// shadow tiddlers
<<option chkDisableNonExistingWikiLinks>> Disable automatic WikiWord links for non-existing tiddlers
Disable automatic WikiWord links for words listed in: <<option txtDisableWikiLinksList>>
Disable automatic WikiWord links for tiddlers tagged with: <<option txtDisableWikiLinksTag>>
<<<
!!!!!Revisions
<<<
2008.07.22 [1.6.0] hijack tiddler changed() method to filter disabled wiki words from internal links[] array (so they won't appear in the missing tiddlers list)
2007.06.09 [1.5.0] added configurable txtDisableWikiLinksTag (default value: "excludeWikiWords") to allows selective disabling of automatic WikiWord links for any tiddler tagged with that value.
2006.12.31 [1.4.0] in formatter, test for chkDisableNonExistingWikiLinks
2006.12.09 [1.3.0] in formatter, test for excluded wiki words specified in DisableWikiLinksList
2006.12.09 [1.2.2] fix logic in autoLinkWikiWords() (was allowing links TO shadow tiddlers, even when chkDisableWikiLinks is TRUE).
2006.12.09 [1.2.1] revised logic for handling links in shadow content
2006.12.08 [1.2.0] added hijack of Tiddler.prototype.autoLinkWikiWords so regular (non-bracketed) WikiWords won't be added to the missing list
2006.05.24 [1.1.0] added option to NOT bypass automatic wikiword links when displaying default shadow content (default is to auto-link shadow content)
2006.02.05 [1.0.1] wrapped wikifier hijack in init function to eliminate globals and avoid FireFox 1.5.0.1 crash bug when referencing globals
2005.12.09 [1.0.0] initial release
<<<
!!!!!Code
***/
//{{{
version.extensions.DisableWikiLinksPlugin= {major: 1, minor: 6, revision: 0, date: new Date(2008,7,22)};
if (config.options.chkDisableNonExistingWikiLinks==undefined) config.options.chkDisableNonExistingWikiLinks= false;
if (config.options.chkDisableWikiLinks==undefined) config.options.chkDisableWikiLinks=false;
if (config.options.txtDisableWikiLinksList==undefined) config.options.txtDisableWikiLinksList="DisableWikiLinksList";
if (config.options.chkAllowLinksFromShadowTiddlers==undefined) config.options.chkAllowLinksFromShadowTiddlers=true;
if (config.options.txtDisableWikiLinksTag==undefined) config.options.txtDisableWikiLinksTag="excludeWikiWords";
// find the formatter for wikiLink and replace handler with 'pass-thru' rendering
initDisableWikiLinksFormatter();
function initDisableWikiLinksFormatter() {
for (var i=0; i<config.formatters.length && config.formatters[i].name!="wikiLink"; i++);
config.formatters[i].coreHandler=config.formatters[i].handler;
config.formatters[i].handler=function(w) {
// supress any leading "~" (if present)
var skip=(w.matchText.substr(0,1)==config.textPrimitives.unWikiLink)?1:0;
var title=w.matchText.substr(skip);
var exists=store.tiddlerExists(title);
var inShadow=w.tiddler && store.isShadowTiddler(w.tiddler.title);
// check for excluded Tiddler
if (w.tiddler && w.tiddler.isTagged(config.options.txtDisableWikiLinksTag))
{ w.outputText(w.output,w.matchStart+skip,w.nextMatch); return; }
// check for specific excluded wiki words
var t=store.getTiddlerText(config.options.txtDisableWikiLinksList);
if (t && t.length && t.indexOf(w.matchText)!=-1)
{ w.outputText(w.output,w.matchStart+skip,w.nextMatch); return; }
// if not disabling links from shadows (default setting)
if (config.options.chkAllowLinksFromShadowTiddlers && inShadow)
return this.coreHandler(w);
// check for non-existing non-shadow tiddler
if (config.options.chkDisableNonExistingWikiLinks && !exists)
{ w.outputText(w.output,w.matchStart+skip,w.nextMatch); return; }
// if not enabled, just do standard WikiWord link formatting
if (!config.options.chkDisableWikiLinks)
return this.coreHandler(w);
// just return text without linking
w.outputText(w.output,w.matchStart+skip,w.nextMatch)
}
}
Tiddler.prototype.coreAutoLinkWikiWords = Tiddler.prototype.autoLinkWikiWords;
Tiddler.prototype.autoLinkWikiWords = function()
{
// if all automatic links are not disabled, just return results from core function
if (!config.options.chkDisableWikiLinks)
return this.coreAutoLinkWikiWords.apply(this,arguments);
return false;
}
Tiddler.prototype.disableWikiLinks_changed = Tiddler.prototype.changed;
Tiddler.prototype.changed = function()
{
this.disableWikiLinks_changed.apply(this,arguments);
// remove excluded wiki words from links array
var t=store.getTiddlerText(config.options.txtDisableWikiLinksList,"").readBracketedList();
if (t.length) for (var i=0; i<t.length; i++)
if (this.links.contains(t[i]))
this.links.splice(this.links.indexOf(t[i]),1);
};
//}}}
(Publication No. [[AAT 3137283|http://proquest.umi.com/pqdweb?did=766270611&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
For the last twenty years many professionals in the mental health field have concentrated on the realities and psychological damage of child abuse. The study of trauma and its effects on the psyche, more specifically on children's developmental process, emerged. The analytic understanding of trauma has tended to dismiss the relevance and, to a degree, the importance of actual memory but rather delves more deeply into the nature of the unconscious (both personal and collective) as an individuation process that leads to healing and wholeness. A Hermeneutic method of research weaves the concept of the healing of trauma and its impact on children with the acceptance of past events and acknowledgement of the symbolic offerings of Nature. It offers understanding of how an alchemical relational vessel promotes the above healing to advance to a soulful connection with the universe. A heuristic style is employed at times as an illustration of how the hypothesis can be explored. Stories from film, literature, mythology, and case examples provide the basis of understanding for the concept. The problem of how some children are able to survive horrific childhoods and live fruitful and enriching lives is the focus of the study. Through working with three symbols—the horse, the dolphin, and the tree, the dissertation explores how Nature offers nurture and protection to children and adults in treatment. The questions that are addressed pertain to gaining an understanding of how Nature (the Great Mother) assists in the healing of traumatic wounds. Both schools of thought, abuse-focused therapy and the analytic approach, offer important insights and theories. It is suggested that symbolic reality and the world of the imaginal creates a field of dialogue and alchemical relationship that supports and encourages trust and an awareness of the numinous. An incidental finding that emerged indicates how symbols not only heal but call those who have been healed to a greater consciousness of the struggle of the collective.
<<<
Advisor: +++^[Stephen Aizenstat]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Stephen Aizenstat" '
>>
=== +++^[Joseph Coppin]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Joseph Coppin" '
>>
=== +++^[Lionel Corbett]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Lionel Corbett" '
>>
=== +++^[Veronica Goodchild]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Veronica Goodchild" '
>>
=== +++^[Helene Lorenz]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Helene Lorenz" '
>>
===
+++^[Robert Romanyshyn]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Robert Romanyshyn" '
>>
=== +++^[Mary Watkins]
<<forEachTiddler
where
' store.getValue(tiddler,"Advisor") == "Mary Watkins" '
>>
===
<<forEachTiddler
where
'tiddler.tags && tiddler.tags.length'
sortBy
'getSortedTagsText(tiddler)+"###"+tiddler.title'
script
'function getSortedTagsText(tiddler) {var tags = tiddler.tags; if (!tags) return ""; tags.sort(); var result = ""; for (var i = 0; i < tags.length;i++) {result += tags[i]+ " ";} return result;} function getGroupTitle(tiddler, context) {if (!context.lastGroup || context.lastGroup != getSortedTagsText(tiddler)) { context.lastGroup = getSortedTagsText(tiddler); return "* {{{"+(context.lastGroup?context.lastGroup:"no tags")+"}}}\n";} else return "";} '
write
'getGroupTitle(tiddler, context)+"** [[" + tiddler.title+"]]\n"'
>>
<!--{{{-->
<div class='toolbar' macro='toolbar +saveTiddler -cancelTiddler deleteTiddler'></div>
<div class='title' macro='view title'></div>
<div class='editor' macro='edit title'></div>
<div class='editor' macro='edit text'></div>
<div class='editor' macro='edit tags'></div><div class='editorFooter'><span macro='message views.editor.tagPrompt'></span><span macro='tagChooser'></span></div>
<div macro="showWhen tiddler.tags.contains('Depth Psychology')">
Author: <span macro="edit au"></span><br>
Year: <span macro="edit yr"></span><br>
Advisor: <span macro="edit advisor"></span><br>
Methodology: <span macro="edit methodology"></span><br>
External reader: <span macro="edit externalreader"></span>
</div>
<!--}}}-->
(Publication No. [[AAT 3318835|http://proquest.umi.com/pqdweb?did=1562574431&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Like many other disciplines, psychology is evolving into a new paradigm and struggling to break free from models of separation. The process of separation from self from an other is a core process intrinsic to living, but how this happens and where difference is experienced is highly culturally determined. It also can be seen as a generating process defining individual ethics. However, as C. G. Jung and Simone Weil observed, differencing can become a political weapon of the collective to obliterate those defined as Others. Liberation psychology and ecopsychology address such separations: one growing out of a dedication to bringing into consciousness the disempowerment of non-European peoples, and the other dedicated to reconnecting with nonhuman nature. Unlike liberation psychology, however, ecopsychology has not been identified with a liberation movement. Psyche has tended to remain tethered to animal-human differencing where animals exist as dissociated, colonized pieces: projections, symbols, and physical objects. By such psychological dismembering, myth and dream threaten a psychological phagocytosis where animals are imprisoned in the political agenda of speciesism. Through the exploration of elephant trauma and recovery, I present trans-species psychology where the twin projects of ecopsychology and liberation psychology are joined to decouple psychological theory and praxis from models of speciesism and commit to individuation absent anthropocentrism. Trans-species psychology is based in a multispecies ethical enquiry. Its appropriate praxis is founded in the methods of witnessing where individuation loses its privilege as a uniquely human endeavor and is redefined as a mutually transforming interspecies ethic. This emergent trans-species culture is illustrated in the work of individual humans engaged in the re-building of elephant psyche and society shattered by human violence. These elephant allomothers and human othermothers constitute pieces of the circle of knowledge-bearers engaged in the creation of a multi- and trans-species episteme and ontology
<<<
(Publication No. AAT [[3060738|http://proquest.umi.com/pqdweb?did=764772991&sid=6&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
The purpose of this study was to deeply attend to the experiences and images arising from an intentional embodied dialogue with place and the things of place. A phenomenological approach, including heuristic, hermeneutical, participatory, intuitive inquiry, and case study components, was employed. Research participants in Bend, Oregon intentionally engaged their daily placescapes over a nine-week period bracketed by individual, open-ended interviews. The interim consisted of five, weekly group sessions in the council/dialogue format. Participants worked with clay to express and/or allow images of place experience to be embodied. The images were actively brought into the group dialogue. Three adults and one teenager, two females and two males, completed the participant roster.
Data from interviews, group dialogues, the clay images, and individual case studies revealed the complexity of human relationship to place and the inadequacy of the English language to describe the movement and essence of embodied dialogue with non-human places and things. Place interactions revealed multiple layers of reciprocal connection and disconnection. Disconnection, defined as psychic numbing, was evident at both the personal and collective/cultural levels. There were varying degrees of numbness to body and place. The participants described this as an American legacy of overemphasis on independence and non-attachment. There was a gradual and gentle increase in individual and group awareness to psychic numbness of body and place as the intentional place interactions, group dialogue, and clay imaging unfolded. Movement toward place connection led to increased energy, creativity, and imaginal fertilization.
The nature of dialogue and embodied dialogue with place was explored, as was the built environment as both symptom of disconnection and expression of cultivated dialogue. Issues of beauty and ugliness arose, as did episodes of grief. The study effects included an increased appreciation and capacity for imaginal and body ways of knowing and, in some cases, an increased differentiation of self, without disconnection, when relating to place. The researcher calls for a developmental theory of relationship to place and notes similarities between the place relationship process and relational developmental theory, especially in the areas of complex differentiation without disconnection.
<<<
(Publication No. [[AAT 3302072|http://proquest.umi.com/pqdweb?did=1481671801&sid=21&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Labor negotiations are part of a complex social system that has many complexities and dimensions. In today's environment many companies and unions are failing to reach agreements; therefore it is imperative to study people who experience successful negotiations, especially when confronted with contentious issues. This study examines the lived experiences of seasoned negotiators and asks the question, "How do the lived experiences of seasoned labor negotiators offer insight and understanding into the success and failure of the labor negotiations processes?"
This study approaches the question from a heuristic and hermeneutic phenomenological perspective, describing and amplifying the lived experiences. The research first develops eight heuristic portraits by interviewing seasoned labor negotiators. Second, the research identifies seven prominent themes demonstrating the intersections between depth psychology theory, labor negotiations theory, and the lived experiences. Third, the research shows that metaphorical language used in the portraits exposes the importance of the body. This study offers a mirror for Jung's theories of the opposites, shadow, and the transcendent function.
Finally, understanding how these coresearchers experience and obtain success may be indicative of what may work in larger venues since labor negotiations have historically been at the forefront of societal change in this culture. This is important because Cutcher-Gershenfeld, McKersie and Walton (1995) explain, "we are once again in an era where labor negotiations have broad social ramifications.... Studying the interactions of unions, employers, and employees in this era, we find vivid and instructive illustrations of alternative pathways to change" (p. 3). This microscopic look at these eight labor negotiators may provide insights into skills for building effective relationships needed for resolving issues on the political world stage.
The coresearchers serve as pockets of consciousness for their respective constituencies by their continuous efforts toward conflict resolution. This is vitally important since "nowadays particularly, the world hangs by a thin thread, and that thread is the psyche of man" (Jung, 1977, p. 303).
<<<
<<pl 1412732468>>
<<<
//Engaging with the imaginal// is to interact with and reflect upon images that have visited in sleeping or waking dreams. This study traces six women who engaged with the imaginal during seven weeks of dreamwork together. The particular dreamwork was a combination of Dream Tending, as developed by Stephen Aizenstat, and Council Reflections, as outlined by Jack Zimmerman and Virginia Coyle. The women were apprentices at a holistic recovery center, Shakti Rising, in San Diego, CA where they were mentored as they worked toward healing various wounds (i.e. depression, abuse, eating disorders, addictions, self-identity concerns, and body-image issues).
A phenomenological, critical hermeneutic orientation in participatory research proved to be a useful methodology for including co-participants in a lively process of engaging with the imaginal and finding meaning in the process. The critical stance held an eye toward liberation and the expansion of horizons of knowing. The research inquired into the following two questions: What psychic landscapes are evident in the dreamwork of women in recovery? What meanings and/or possibilities emerge during the women's dreamwork?
The study found that the psychic landscape of women in recovery as a group has universal themes that are common to humankind overall, yet the particularity of meanings for each individual co-participant was distinct and addressed her particular recovery process. In addition to the particular meanings for each individual, coparticipants found meanings and possibilities in common. Their shared discoveries included the following: Engaging with the imaginal is potent and has transformative potential. Group dreamwork is nourishing for co-participants. Council has rich applications for furthering co-participants' understandings. The research makes a strong case for sharing the art of Dream Tending and hosting Council Reflections in group settings and beyond the confines of the therapist's couch.
<<<
(Publication No. [[AAT 3222025|http://proquest.umi.com/pqdweb?did=1172081951&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Sufism is a living mystical path. The present and past great Sufis, despite the difficulty of expressing their states, have left us glimpses and footprints of their journey. Their mystical secrets and wisdom of love have been passed from heart to heart in different cultures.
As Sufis experienced it, only he or she who travels the path and drinks the wine of fana (annihilation) knows the Divine secrets. Mystical love is not a matter of a point of view or an intellectual position, it is a real state of Being, in which the Divine Reality is one with the being of the lover. Only then is one able to reveal the secrets and mysteries of this love, although the great Sufi mystics repeatedly indicated that love cannot be explained or described.
Sufis maintain that one must experience journeying on the path, guided by a true master, in order to approach God, who can only be reached through the heart, not through the mind or any aspect of self or nafs (ego) -based consciousness. One can only understand the Divine union when experiencing it on a deeper level and arriving at the station of mystical Love and Union.
I employed the mystical hermeneutic ( ta'wil ) methodology for this study. The Arabic word ta'wil means "to cause to return." The journey through the stages of love requires the transformation of the soul. This transformation is the ta'wil, the spiritual exegesis, which leads the soul back to its origin. Sufis are lovers whose quest is union with the Beloved. These eminent Sufis have repeatedly emphasized the incapacity of words and concepts to express the truth. They only attempt to convey the unity by their being, reflected in their poems and writings. Only then can their work cause an alchemical transformation in the human soul.
This research will review and illustrate the stages of the mystical journey traveled by the eminent Sufis, as well as their experiences and views of how one might attain these spiritual stages and stations to arrive at the final station of Love and Union.
<<<
(Publication No. [[AAT 3281481|http://proquest.umi.com/pqdweb?did=1404353851&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
This hermeneutic study addresses the cultural aspects of psyche, utilizing depth psychology, colonial and postcolonial studies and Asian American studies. From these fields it constructs a multi-disciplinary perspective from which to view and interpret the experiences of the Nikkei (Japanese) diaspora over two generations in the U.S. and Hawaii from 1868 to 1941. Depth psychology states that the truth shall set us free, meaning the truth about ourselves and our life experiences. However, for the individual, truth is oftentimes a scarce commodity; it is not always apparent, often resisted or repressed by the ego and hidden in the deep reaches of our personal and collective unconscious. For cultures and societies, certain truths are also resisted, silenced by a dominant or hegemonic narrative and restricted by their social character (collective psychological perception). Yet, we cannot know who we are today, nor envision the possibilities of our tomorrow, until we discover the truth of our yesterday. From this perspective, remembering cultural and collective memory is not just about historical facts but about recovering lost fragments and projections of our psychic selves. For the Nikkei community the past is a story of negation, assimilation, and resistance. This study identifies the dominant narratives, key historical events, and social processes that reflect those experiences and which, in turn, shaped the development of the Nikkei collective ego over its first two generations. By "excavating" these silenced memories it begins to reconstruct the collective self and discovers the emergence of a "transnational" psyche. However, within the Nikkei story is also the story of a rapidly industrializing "white" America and its economic, political, cultural, and psychological evolution. This work utilizes the archetype of the scapegoat to understand and interpret the psychological relationship between these two communities, and to reveal the larger psycho-social forces at work in the late 19 th and early 20 th centuries. It suggests that these forces are still present and are, in fact, manifesting again today.
<<<
(Publication No. [[AAT 3238868|http://proquest.umi.com/pqdweb?did=1251887451&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
This work attempts to explore the transcendent nature of subjectivity through a method it develops and deems the "artistic dialogue." The theories of Jung, Heidegger, and Corbin, each consider individual subjectivity to rest upon a more fundamental, transpersonal base, that is thought to be, in its expansiveness, largely incomprehensible and incommunicable within the constructs of conventional language. Because such a transcendent layer seems "incomprehensible," this work has (1) sought to understand it. Because it seems "incommunicable," this project has (2) sought for a means by which to express what understanding maybe achieved. And because it has "transcendent," "transpersonal" aspects, this effort has (3) sought to develop a method by which it could be interpersonally, or intertranscendently studied, shared, and valorized.
Understanding the experience, without reducing its mystery, was facilitated by Jung's work on "the transcendent function," which was disencumbered from the dualities of Cartesianism, as well as the dichotomies of Kant's phenomenon-noumenon split, via Heidegger's existential phenomenology of Being, which was, in turn, liberated from the repression of the Imaginal dimensions, through Corbin's hermeneutics of ta'wil and the traditions of esoteric Islam. A language potentially compatible with expressing the experience was found in the poietic mode of cinema, utilizing film's basic palette of intentionality, and its natural capacity to express experience with experience. To employ such expression interpersonally, the method of the "artistic dialogue" was developed, in which, another filmmaker could reciprocate in kind, could respond to a filmic "statement" with a filmic "response." Such a "dialogue" was designed to iteratively evolve a single, cinematic piece, standing at each moment as the symbol of the degree of mutual understanding achieved, phenomenally embodying the intersubjective, or intertranscendent aspects of the interaction. This method required a different approach, not only to the creative side of cinema, but to the viewing side as well. Through such notions as the "preservation of disbelief" and "intentionality as symbol," this work has sought to overcome the pitfalls of the pure aesthetic attitude, allowing not only the characters and images of the film to arc through a transformation, but for the viewer to transform as well.
<<<
(Publication No. [[AAT 3318845|http://proquest.umi.com/pqdweb?did=1564318851&sid=16&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
This study is a description of artists' experiences as they come to their work of making. Nine artist/sculptors were interviewed on their experience of touch. The study explores, through the lens of Martin Buber's philosophy of dialogue, his "I-You" word pair, the nature of the relationship between artist and materials, between the "I" and the "You," and how touch brings individuals into contact and life-changing relationship. The study is based on Clark Moustakas's methodology outlined in //Heuristic Research// (1990). It also includes elements of participatory hermeneutic investigation.
Why is it important to do this kind of research? As Pablo Freire and Augusto Boal discovered in their work, the disenfranchised in any society are the people to listen to if the society is to address their needs. This study starts on the premise that Western culture's subordination of the body and touch as a way of knowing has unentitled a mode of experience that might be a fruitful avenue for addressing challenges associated with our way of life, such as adaptation, relationship formation, and creation of meaning. This study looks to touch-oriented people in a culture that tends to avoid touch, and asks about their experiences in the context of a logo-centric culture, asking if touch practices help them to adapt, offer a way into new relationship, new flexibility, new connection, and how touch intensifies the power of liminal space to hold and transform.
Sculptors, the study found, sometimes find themselves in a borderland on the outside, a kind of liminal space, and usually do not experience this as unfortunate. In this in-between, the place of their relationship with their work, the sculptors experience an upwelling and expression of the unconscious as well as a manifestation of their conscious.
Participants shared memories of moments of tenderness brought on by touch, skin to thread, clay, stone. These are luscious moments glittering in the dark, which light, warm, and soften the new landscape of those who have fallen through the cracks of a logo-centric culture and have lived to enjoy a new touch-rich life.
<<<
(Publication No. [[AAT3302075|http://proquest.umi.com/pqdweb?did=1481660141&sid=25&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
My finding Sally is a soul journey that sought my banished childhood imaginary companion. Early childhood necessity prompted a cognizant relationship with my Angel, and I discovered an enigmatic imaginary playmate named Sally. I then had to close my imaginary door because Sally was not real or visible to adults. Sally's luminous presence vanished when I said she could no longer come to play under the maple tree. The complexities of this loss led to further woundings that have taken a lifetime to understand, grieve, and ultimately heal.
Finding Sally through the archetype of the Angel involves a study of the thinly veiled imaginal space of grace, transcendence, and archetypal Angelic energy that separates the worlds of spirit and matter (Corbin, 1984/1995). I address the Angelic function of the guardian spirits of animals, ancestors, and Mary (Mother Mary and Mary Magdalene) as the Wisdom of Sophia in scholarly research, dreams, and imagination. Research modalities include the heuristic approach of Moustakas (1990), Corbin's (1984/1995) spiritual hermeneutic of ta'wil (bringing back), Bachelard's (1960/1969) notion of doubling, poetic reverie, and word dreaming, along with the Jungian shadow. I employ an erotic method of alchemical hermeneutics of mutual seduction and loving engagement with the subject (Romanyshyn & Goodchild, 2003) and spiral through the myths of Inanna, Cinderella, Vasilisa, and the Shulamite Bride of the Song of Songs as they are poetically addressed in a circling (Addison, 1989) and continually deepening process by which I connect the dots left as glimmers of Angel.
I engage the Angel through the //mundus imaginalis// (Corbin, 1984/1995) and imagine a watery carriage with wheels of fire to transport me as I find Sally through numinous dream images, synchronicities, the imagination as //reality// (Avens, 1980), and deep unconscious ancestral memories of Other. Kabbalah as perception of beauty in seeking the Angel, an icon known as the Mandylion of Edessa, and the iconic restoration of my mother's antique doll are tended. Imaginal glimpses into Jerusalem as mystical Bride, Chartres Cathedral as living stone, elemental nature spirits, the Black Virgin, Mary, and Elijah are all viewed through an Angelic lens. Maya Angelou, Kali, Black Sarah, St. Nicholas, and other dazzling shadow figures emanate from the stars, with sock monkeys and Holy Fools as Angel in a labyrinthine process. I surprisingly discover my banished imaginary Sally to be a very real and numinous emanation of the Judaic Shekhinah (Scholem, 1991), and a final surprise from the Angel is discovering my Jewish ancestral roots, and how these ancestral memories have colored my dreams with starry footprints in the night. Sally continues to lead me in an ongoing engagement with the Divine Feminine. Thank you, Sally. You are love.
<<<
(Publication No. AAT [[3238860|http://proquest.umi.com/pqdweb?did=1251887421&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Color plays a powerful role in human experience, yet little attention has been paid to its archetypal aspects and implications. Although it is a phenomenon that utilizes—and, indeed, requires—both the physical process of sensation and the psychological process of perception, color most often is studied and understood from a perspective that emphasizes a single aspect of its unified complexity. Depth psychology—with an emphasis on the dialogue between consciousness and the unconscious, Jung's theory of psychoid archetypes, and Hillman's archetypal imaginal perspective—offers a unique framework that can unify, rather than separate, different aspects of a phenomenon such as color.
Red is explored across disciplines and cultures as a universally primary color associated with the strong emotions of an experiential image, symbol, and archetype. Utilizing hermeneutic methodology and imaginal approaches, my research engages with manifestations of red as textual data found in ritual, myth, alchemy, literature, theater, opera, film, and graphic art.
The major themes of this research indicate that red frequently appears related to transition and change, and more specifically, to the embodied tensions of ambivalent and often conflictual emotional extremes. In its liminal aspects, red often is related to the threshold between the literal and symbolic realms of life and death. This color is not entirely of the physical world and not entirely of the realm of psychoid archetypes, yet has qualities of both, connecting the two realms of psyche and matter.
Red expresses various emotional aspects of the primordial powers associated with the mysteries of life and death. Although one aspect may be emphasized more than another in a particular red image, the color contains both the creative life-preserving energies of Eros and the aggressive, destructive energies of Thanatos described by Freud. Red's strong physical and psychological qualities can unify opposing forces and contradictions related to these energies and thus can indicate the opportunity for transformation. Through the intensity of red, we are drawn to experience and express the mysteries of Eros and Thanatos more fully.
<<<
/***
|''Name:''|ForEachTiddlerPlugin|
|''Version:''|1.0.8 (2007-04-12)|
|''Source:''|http://tiddlywiki.abego-software.de/#ForEachTiddlerPlugin|
|''Author:''|UdoBorkowski (ub [at] abego-software [dot] de)|
|''Licence:''|[[BSD open source license (abego Software)|http://www.abego-software.de/legal/apl-v10.html]]|
|''Copyright:''|© 2005-2007 [[abego Software|http://www.abego-software.de]]|
|''TiddlyWiki:''|1.2.38+, 2.0|
|''Browser:''|Firefox 1.0.4+; Firefox 1.5; InternetExplorer 6.0|
!Description
Create customizable lists, tables etc. for your selections of tiddlers. Specify the tiddlers to include and their order through a powerful language.
''Syntax:''
|>|{{{<<}}}''forEachTiddler'' [''in'' //tiddlyWikiPath//] [''where'' //whereCondition//] [''sortBy'' //sortExpression// [''ascending'' //or// ''descending'']] [''script'' //scriptText//] [//action// [//actionParameters//]]{{{>>}}}|
|//tiddlyWikiPath//|The filepath to the TiddlyWiki the macro should work on. When missing the current TiddlyWiki is used.|
|//whereCondition//|(quoted) JavaScript boolean expression. May refer to the build-in variables {{{tiddler}}} and {{{context}}}.|
|//sortExpression//|(quoted) JavaScript expression returning "comparable" objects (using '{{{<}}}','{{{>}}}','{{{==}}}'. May refer to the build-in variables {{{tiddler}}} and {{{context}}}.|
|//scriptText//|(quoted) JavaScript text. Typically defines JavaScript functions that are called by the various JavaScript expressions (whereClause, sortClause, action arguments,...)|
|//action//|The action that should be performed on every selected tiddler, in the given order. By default the actions [[addToList|AddToListAction]] and [[write|WriteAction]] are supported. When no action is specified [[addToList|AddToListAction]] is used.|
|//actionParameters//|(action specific) parameters the action may refer while processing the tiddlers (see action descriptions for details). <<tiddler [[JavaScript in actionParameters]]>>|
|>|~~Syntax formatting: Keywords in ''bold'', optional parts in [...]. 'or' means that exactly one of the two alternatives must exist.~~|
See details see [[ForEachTiddlerMacro]] and [[ForEachTiddlerExamples]].
!Revision history
* v1.0.8 (2007-04-12)
** Adapted to latest TiddlyWiki 2.2 Beta importTiddlyWiki API (introduced with changeset 2004). TiddlyWiki 2.2 Beta builds prior to changeset 2004 are no longer supported (but TiddlyWiki 2.1 and earlier, of cause)
* v1.0.7 (2007-03-28)
** Also support "pre" formatted TiddlyWikis (introduced with TW 2.2) (when using "in" clause to work on external tiddlers)
* v1.0.6 (2006-09-16)
** Context provides "viewerTiddler", i.e. the tiddler used to view the macro. Most times this is equal to the "inTiddler", but when using the "tiddler" macro both may be different.
** Support "begin", "end" and "none" expressions in "write" action
* v1.0.5 (2006-02-05)
** Pass tiddler containing the macro with wikify, context object also holds reference to tiddler containing the macro ("inTiddler"). Thanks to SimonBaird.
** Support Firefox 1.5.0.1
** Internal
*** Make "JSLint" conform
*** "Only install once"
* v1.0.4 (2006-01-06)
** Support TiddlyWiki 2.0
* v1.0.3 (2005-12-22)
** Features:
*** Write output to a file supports multi-byte environments (Thanks to Bram Chen)
*** Provide API to access the forEachTiddler functionality directly through JavaScript (see getTiddlers and performMacro)
** Enhancements:
*** Improved error messages on InternetExplorer.
* v1.0.2 (2005-12-10)
** Features:
*** context object also holds reference to store (TiddlyWiki)
** Fixed Bugs:
*** ForEachTiddler 1.0.1 has broken support on win32 Opera 8.51 (Thanks to BrunoSabin for reporting)
* v1.0.1 (2005-12-08)
** Features:
*** Access tiddlers stored in separated TiddlyWikis through the "in" option. I.e. you are no longer limited to only work on the "current TiddlyWiki".
*** Write output to an external file using the "toFile" option of the "write" action. With this option you may write your customized tiddler exports.
*** Use the "script" section to define "helper" JavaScript functions etc. to be used in the various JavaScript expressions (whereClause, sortClause, action arguments,...).
*** Access and store context information for the current forEachTiddler invocation (through the build-in "context" object) .
*** Improved script evaluation (for where/sort clause and write scripts).
* v1.0.0 (2005-11-20)
** initial version
!Code
***/
//{{{
//============================================================================
//============================================================================
// ForEachTiddlerPlugin
//============================================================================
//============================================================================
// Only install once
if (!version.extensions.ForEachTiddlerPlugin) {
if (!window.abego) window.abego = {};
version.extensions.ForEachTiddlerPlugin = {
major: 1, minor: 0, revision: 8,
date: new Date(2007,3,12),
source: "http://tiddlywiki.abego-software.de/#ForEachTiddlerPlugin",
licence: "[[BSD open source license (abego Software)|http://www.abego-software.de/legal/apl-v10.html]]",
copyright: "Copyright (c) abego Software GmbH, 2005-2007 (www.abego-software.de)"
};
// For backward compatibility with TW 1.2.x
//
if (!TiddlyWiki.prototype.forEachTiddler) {
TiddlyWiki.prototype.forEachTiddler = function(callback) {
for(var t in this.tiddlers) {
callback.call(this,t,this.tiddlers[t]);
}
};
}
//============================================================================
// forEachTiddler Macro
//============================================================================
version.extensions.forEachTiddler = {
major: 1, minor: 0, revision: 8, date: new Date(2007,3,12), provider: "http://tiddlywiki.abego-software.de"};
// ---------------------------------------------------------------------------
// Configurations and constants
// ---------------------------------------------------------------------------
config.macros.forEachTiddler = {
// Standard Properties
label: "forEachTiddler",
prompt: "Perform actions on a (sorted) selection of tiddlers",
// actions
actions: {
addToList: {},
write: {}
}
};
// ---------------------------------------------------------------------------
// The forEachTiddler Macro Handler
// ---------------------------------------------------------------------------
config.macros.forEachTiddler.getContainingTiddler = function(e) {
while(e && !hasClass(e,"tiddler"))
e = e.parentNode;
var title = e ? e.getAttribute("tiddler") : null;
return title ? store.getTiddler(title) : null;
};
config.macros.forEachTiddler.handler = function(place,macroName,params,wikifier,paramString,tiddler) {
// config.macros.forEachTiddler.traceMacroCall(place,macroName,params,wikifier,paramString,tiddler);
if (!tiddler) tiddler = config.macros.forEachTiddler.getContainingTiddler(place);
// --- Parsing ------------------------------------------
var i = 0; // index running over the params
// Parse the "in" clause
var tiddlyWikiPath = undefined;
if ((i < params.length) && params[i] == "in") {
i++;
if (i >= params.length) {
this.handleError(place, "TiddlyWiki path expected behind 'in'.");
return;
}
tiddlyWikiPath = this.paramEncode((i < params.length) ? params[i] : "");
i++;
}
// Parse the where clause
var whereClause ="true";
if ((i < params.length) && params[i] == "where") {
i++;
whereClause = this.paramEncode((i < params.length) ? params[i] : "");
i++;
}
// Parse the sort stuff
var sortClause = null;
var sortAscending = true;
if ((i < params.length) && params[i] == "sortBy") {
i++;
if (i >= params.length) {
this.handleError(place, "sortClause missing behind 'sortBy'.");
return;
}
sortClause = this.paramEncode(params[i]);
i++;
if ((i < params.length) && (params[i] == "ascending" || params[i] == "descending")) {
sortAscending = params[i] == "ascending";
i++;
}
}
// Parse the script
var scriptText = null;
if ((i < params.length) && params[i] == "script") {
i++;
scriptText = this.paramEncode((i < params.length) ? params[i] : "");
i++;
}
// Parse the action.
// When we are already at the end use the default action
var actionName = "addToList";
if (i < params.length) {
if (!config.macros.forEachTiddler.actions[params[i]]) {
this.handleError(place, "Unknown action '"+params[i]+"'.");
return;
} else {
actionName = params[i];
i++;
}
}
// Get the action parameter
// (the parsing is done inside the individual action implementation.)
var actionParameter = params.slice(i);
// --- Processing ------------------------------------------
try {
this.performMacro({
place: place,
inTiddler: tiddler,
whereClause: whereClause,
sortClause: sortClause,
sortAscending: sortAscending,
actionName: actionName,
actionParameter: actionParameter,
scriptText: scriptText,
tiddlyWikiPath: tiddlyWikiPath});
} catch (e) {
this.handleError(place, e);
}
};
// Returns an object with properties "tiddlers" and "context".
// tiddlers holds the (sorted) tiddlers selected by the parameter,
// context the context of the execution of the macro.
//
// The action is not yet performed.
//
// @parameter see performMacro
//
config.macros.forEachTiddler.getTiddlersAndContext = function(parameter) {
var context = config.macros.forEachTiddler.createContext(parameter.place, parameter.whereClause, parameter.sortClause, parameter.sortAscending, parameter.actionName, parameter.actionParameter, parameter.scriptText, parameter.tiddlyWikiPath, parameter.inTiddler);
var tiddlyWiki = parameter.tiddlyWikiPath ? this.loadTiddlyWiki(parameter.tiddlyWikiPath) : store;
context["tiddlyWiki"] = tiddlyWiki;
// Get the tiddlers, as defined by the whereClause
var tiddlers = this.findTiddlers(parameter.whereClause, context, tiddlyWiki);
context["tiddlers"] = tiddlers;
// Sort the tiddlers, when sorting is required.
if (parameter.sortClause) {
this.sortTiddlers(tiddlers, parameter.sortClause, parameter.sortAscending, context);
}
return {tiddlers: tiddlers, context: context};
};
// Returns the (sorted) tiddlers selected by the parameter.
//
// The action is not yet performed.
//
// @parameter see performMacro
//
config.macros.forEachTiddler.getTiddlers = function(parameter) {
return this.getTiddlersAndContext(parameter).tiddlers;
};
// Performs the macros with the given parameter.
//
// @param parameter holds the parameter of the macro as separate properties.
// The following properties are supported:
//
// place
// whereClause
// sortClause
// sortAscending
// actionName
// actionParameter
// scriptText
// tiddlyWikiPath
//
// All properties are optional.
// For most actions the place property must be defined.
//
config.macros.forEachTiddler.performMacro = function(parameter) {
var tiddlersAndContext = this.getTiddlersAndContext(parameter);
// Perform the action
var actionName = parameter.actionName ? parameter.actionName : "addToList";
var action = config.macros.forEachTiddler.actions[actionName];
if (!action) {
this.handleError(parameter.place, "Unknown action '"+actionName+"'.");
return;
}
var actionHandler = action.handler;
actionHandler(parameter.place, tiddlersAndContext.tiddlers, parameter.actionParameter, tiddlersAndContext.context);
};
// ---------------------------------------------------------------------------
// The actions
// ---------------------------------------------------------------------------
// Internal.
//
// --- The addToList Action -----------------------------------------------
//
config.macros.forEachTiddler.actions.addToList.handler = function(place, tiddlers, parameter, context) {
// Parse the parameter
var p = 0;
// Check for extra parameters
if (parameter.length > p) {
config.macros.forEachTiddler.createExtraParameterErrorElement(place, "addToList", parameter, p);
return;
}
// Perform the action.
var list = document.createElement("ul");
place.appendChild(list);
for (var i = 0; i < tiddlers.length; i++) {
var tiddler = tiddlers[i];
var listItem = document.createElement("li");
list.appendChild(listItem);
createTiddlyLink(listItem, tiddler.title, true);
}
};
abego.parseNamedParameter = function(name, parameter, i) {
var beginExpression = null;
if ((i < parameter.length) && parameter[i] == name) {
i++;
if (i >= parameter.length) {
throw "Missing text behind '%0'".format([name]);
}
return config.macros.forEachTiddler.paramEncode(parameter[i]);
}
return null;
}
// Internal.
//
// --- The write Action ---------------------------------------------------
//
config.macros.forEachTiddler.actions.write.handler = function(place, tiddlers, parameter, context) {
// Parse the parameter
var p = 0;
if (p >= parameter.length) {
this.handleError(place, "Missing expression behind 'write'.");
return;
}
var textExpression = config.macros.forEachTiddler.paramEncode(parameter[p]);
p++;
// Parse the "begin" option
var beginExpression = abego.parseNamedParameter("begin", parameter, p);
if (beginExpression !== null)
p += 2;
var endExpression = abego.parseNamedParameter("end", parameter, p);
if (endExpression !== null)
p += 2;
var noneExpression = abego.parseNamedParameter("none", parameter, p);
if (noneExpression !== null)
p += 2;
// Parse the "toFile" option
var filename = null;
var lineSeparator = undefined;
if ((p < parameter.length) && parameter[p] == "toFile") {
p++;
if (p >= parameter.length) {
this.handleError(place, "Filename expected behind 'toFile' of 'write' action.");
return;
}
filename = config.macros.forEachTiddler.getLocalPath(config.macros.forEachTiddler.paramEncode(parameter[p]));
p++;
if ((p < parameter.length) && parameter[p] == "withLineSeparator") {
p++;
if (p >= parameter.length) {
this.handleError(place, "Line separator text expected behind 'withLineSeparator' of 'write' action.");
return;
}
lineSeparator = config.macros.forEachTiddler.paramEncode(parameter[p]);
p++;
}
}
// Check for extra parameters
if (parameter.length > p) {
config.macros.forEachTiddler.createExtraParameterErrorElement(place, "write", parameter, p);
return;
}
// Perform the action.
var func = config.macros.forEachTiddler.getEvalTiddlerFunction(textExpression, context);
var count = tiddlers.length;
var text = "";
if (count > 0 && beginExpression)
text += config.macros.forEachTiddler.getEvalTiddlerFunction(beginExpression, context)(undefined, context, count, undefined);
for (var i = 0; i < count; i++) {
var tiddler = tiddlers[i];
text += func(tiddler, context, count, i);
}
if (count > 0 && endExpression)
text += config.macros.forEachTiddler.getEvalTiddlerFunction(endExpression, context)(undefined, context, count, undefined);
if (count == 0 && noneExpression)
text += config.macros.forEachTiddler.getEvalTiddlerFunction(noneExpression, context)(undefined, context, count, undefined);
if (filename) {
if (lineSeparator !== undefined) {
lineSeparator = lineSeparator.replace(/\\n/mg, "\n").replace(/\\r/mg, "\r");
text = text.replace(/\n/mg,lineSeparator);
}
saveFile(filename, convertUnicodeToUTF8(text));
} else {
var wrapper = createTiddlyElement(place, "span");
wikify(text, wrapper, null/* highlightRegExp */, context.inTiddler);
}
};
// ---------------------------------------------------------------------------
// Helpers
// ---------------------------------------------------------------------------
// Internal.
//
config.macros.forEachTiddler.createContext = function(placeParam, whereClauseParam, sortClauseParam, sortAscendingParam, actionNameParam, actionParameterParam, scriptText, tiddlyWikiPathParam, inTiddlerParam) {
return {
place : placeParam,
whereClause : whereClauseParam,
sortClause : sortClauseParam,
sortAscending : sortAscendingParam,
script : scriptText,
actionName : actionNameParam,
actionParameter : actionParameterParam,
tiddlyWikiPath : tiddlyWikiPathParam,
inTiddler : inTiddlerParam, // the tiddler containing the <<forEachTiddler ...>> macro call.
viewerTiddler : config.macros.forEachTiddler.getContainingTiddler(placeParam) // the tiddler showing the forEachTiddler result
};
};
// Internal.
//
// Returns a TiddlyWiki with the tiddlers loaded from the TiddlyWiki of
// the given path.
//
config.macros.forEachTiddler.loadTiddlyWiki = function(path, idPrefix) {
if (!idPrefix) {
idPrefix = "store";
}
var lenPrefix = idPrefix.length;
// Read the content of the given file
var content = loadFile(this.getLocalPath(path));
if(content === null) {
throw "TiddlyWiki '"+path+"' not found.";
}
var tiddlyWiki = new TiddlyWiki();
// Starting with TW 2.2 there is a helper function to import the tiddlers
if (tiddlyWiki.importTiddlyWiki) {
if (!tiddlyWiki.importTiddlyWiki(content))
throw "File '"+path+"' is not a TiddlyWiki.";
tiddlyWiki.dirty = false;
return tiddlyWiki;
}
// The legacy code, for TW < 2.2
// Locate the storeArea div's
var posOpeningDiv = content.indexOf(startSaveArea);
var posClosingDiv = content.lastIndexOf(endSaveArea);
if((posOpeningDiv == -1) || (posClosingDiv == -1)) {
throw "File '"+path+"' is not a TiddlyWiki.";
}
var storageText = content.substr(posOpeningDiv + startSaveArea.length, posClosingDiv);
// Create a "div" element that contains the storage text
var myStorageDiv = document.createElement("div");
myStorageDiv.innerHTML = storageText;
myStorageDiv.normalize();
// Create all tiddlers in a new TiddlyWiki
// (following code is modified copy of TiddlyWiki.prototype.loadFromDiv)
var store = myStorageDiv.childNodes;
for(var t = 0; t < store.length; t++) {
var e = store[t];
var title = null;
if(e.getAttribute)
title = e.getAttribute("tiddler");
if(!title && e.id && e.id.substr(0,lenPrefix) == idPrefix)
title = e.id.substr(lenPrefix);
if(title && title !== "") {
var tiddler = tiddlyWiki.createTiddler(title);
tiddler.loadFromDiv(e,title);
}
}
tiddlyWiki.dirty = false;
return tiddlyWiki;
};
// Internal.
//
// Returns a function that has a function body returning the given javaScriptExpression.
// The function has the parameters:
//
// (tiddler, context, count, index)
//
config.macros.forEachTiddler.getEvalTiddlerFunction = function (javaScriptExpression, context) {
var script = context["script"];
var functionText = "var theFunction = function(tiddler, context, count, index) { return "+javaScriptExpression+"}";
var fullText = (script ? script+";" : "")+functionText+";theFunction;";
return eval(fullText);
};
// Internal.
//
config.macros.forEachTiddler.findTiddlers = function(whereClause, context, tiddlyWiki) {
var result = [];
var func = config.macros.forEachTiddler.getEvalTiddlerFunction(whereClause, context);
tiddlyWiki.forEachTiddler(function(title,tiddler) {
if (func(tiddler, context, undefined, undefined)) {
result.push(tiddler);
}
});
return result;
};
// Internal.
//
config.macros.forEachTiddler.createExtraParameterErrorElement = function(place, actionName, parameter, firstUnusedIndex) {
var message = "Extra parameter behind '"+actionName+"':";
for (var i = firstUnusedIndex; i < parameter.length; i++) {
message += " "+parameter[i];
}
this.handleError(place, message);
};
// Internal.
//
config.macros.forEachTiddler.sortAscending = function(tiddlerA, tiddlerB) {
var result =
(tiddlerA.forEachTiddlerSortValue == tiddlerB.forEachTiddlerSortValue)
? 0
: (tiddlerA.forEachTiddlerSortValue < tiddlerB.forEachTiddlerSortValue)
? -1
: +1;
return result;
};
// Internal.
//
config.macros.forEachTiddler.sortDescending = function(tiddlerA, tiddlerB) {
var result =
(tiddlerA.forEachTiddlerSortValue == tiddlerB.forEachTiddlerSortValue)
? 0
: (tiddlerA.forEachTiddlerSortValue < tiddlerB.forEachTiddlerSortValue)
? +1
: -1;
return result;
};
// Internal.
//
config.macros.forEachTiddler.sortTiddlers = function(tiddlers, sortClause, ascending, context) {
// To avoid evaluating the sortClause whenever two items are compared
// we pre-calculate the sortValue for every item in the array and store it in a
// temporary property ("forEachTiddlerSortValue") of the tiddlers.
var func = config.macros.forEachTiddler.getEvalTiddlerFunction(sortClause, context);
var count = tiddlers.length;
var i;
for (i = 0; i < count; i++) {
var tiddler = tiddlers[i];
tiddler.forEachTiddlerSortValue = func(tiddler,context, undefined, undefined);
}
// Do the sorting
tiddlers.sort(ascending ? this.sortAscending : this.sortDescending);
// Delete the temporary property that holds the sortValue.
for (i = 0; i < tiddlers.length; i++) {
delete tiddlers[i].forEachTiddlerSortValue;
}
};
// Internal.
//
config.macros.forEachTiddler.trace = function(message) {
displayMessage(message);
};
// Internal.
//
config.macros.forEachTiddler.traceMacroCall = function(place,macroName,params) {
var message ="<<"+macroName;
for (var i = 0; i < params.length; i++) {
message += " "+params[i];
}
message += ">>";
displayMessage(message);
};
// Internal.
//
// Creates an element that holds an error message
//
config.macros.forEachTiddler.createErrorElement = function(place, exception) {
var message = (exception.description) ? exception.description : exception.toString();
return createTiddlyElement(place,"span",null,"forEachTiddlerError","<<forEachTiddler ...>>: "+message);
};
// Internal.
//
// @param place [may be null]
//
config.macros.forEachTiddler.handleError = function(place, exception) {
if (place) {
this.createErrorElement(place, exception);
} else {
throw exception;
}
};
// Internal.
//
// Encodes the given string.
//
// Replaces
// "$))" to ">>"
// "$)" to ">"
//
config.macros.forEachTiddler.paramEncode = function(s) {
var reGTGT = new RegExp("\\$\\)\\)","mg");
var reGT = new RegExp("\\$\\)","mg");
return s.replace(reGTGT, ">>").replace(reGT, ">");
};
// Internal.
//
// Returns the given original path (that is a file path, starting with "file:")
// as a path to a local file, in the systems native file format.
//
// Location information in the originalPath (i.e. the "#" and stuff following)
// is stripped.
//
config.macros.forEachTiddler.getLocalPath = function(originalPath) {
// Remove any location part of the URL
var hashPos = originalPath.indexOf("#");
if(hashPos != -1)
originalPath = originalPath.substr(0,hashPos);
// Convert to a native file format assuming
// "file:///x:/path/path/path..." - pc local file --> "x:\path\path\path..."
// "file://///server/share/path/path/path..." - FireFox pc network file --> "\\server\share\path\path\path..."
// "file:///path/path/path..." - mac/unix local file --> "/path/path/path..."
// "file://server/share/path/path/path..." - pc network file --> "\\server\share\path\path\path..."
var localPath;
if(originalPath.charAt(9) == ":") // pc local file
localPath = unescape(originalPath.substr(8)).replace(new RegExp("/","g"),"\\");
else if(originalPath.indexOf("file://///") === 0) // FireFox pc network file
localPath = "\\\\" + unescape(originalPath.substr(10)).replace(new RegExp("/","g"),"\\");
else if(originalPath.indexOf("file:///") === 0) // mac/unix local file
localPath = unescape(originalPath.substr(7));
else if(originalPath.indexOf("file:/") === 0) // mac/unix local file
localPath = unescape(originalPath.substr(5));
else // pc network file
localPath = "\\\\" + unescape(originalPath.substr(7)).replace(new RegExp("/","g"),"\\");
return localPath;
};
// ---------------------------------------------------------------------------
// Stylesheet Extensions (may be overridden by local StyleSheet)
// ---------------------------------------------------------------------------
//
setStylesheet(
".forEachTiddlerError{color: #ffffff;background-color: #880000;}",
"forEachTiddler");
//============================================================================
// End of forEachTiddler Macro
//============================================================================
//============================================================================
// String.startsWith Function
//============================================================================
//
// Returns true if the string starts with the given prefix, false otherwise.
//
version.extensions["String.startsWith"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
String.prototype.startsWith = function(prefix) {
var n = prefix.length;
return (this.length >= n) && (this.slice(0, n) == prefix);
};
//============================================================================
// String.endsWith Function
//============================================================================
//
// Returns true if the string ends with the given suffix, false otherwise.
//
version.extensions["String.endsWith"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
String.prototype.endsWith = function(suffix) {
var n = suffix.length;
return (this.length >= n) && (this.right(n) == suffix);
};
//============================================================================
// String.contains Function
//============================================================================
//
// Returns true when the string contains the given substring, false otherwise.
//
version.extensions["String.contains"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
String.prototype.contains = function(substring) {
return this.indexOf(substring) >= 0;
};
//============================================================================
// Array.indexOf Function
//============================================================================
//
// Returns the index of the first occurance of the given item in the array or
// -1 when no such item exists.
//
// @param item [may be null]
//
version.extensions["Array.indexOf"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
Array.prototype.indexOf = function(item) {
for (var i = 0; i < this.length; i++) {
if (this[i] == item) {
return i;
}
}
return -1;
};
//============================================================================
// Array.contains Function
//============================================================================
//
// Returns true when the array contains the given item, otherwise false.
//
// @param item [may be null]
//
version.extensions["Array.contains"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
Array.prototype.contains = function(item) {
return (this.indexOf(item) >= 0);
};
//============================================================================
// Array.containsAny Function
//============================================================================
//
// Returns true when the array contains at least one of the elements
// of the item. Otherwise (or when items contains no elements) false is returned.
//
version.extensions["Array.containsAny"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
Array.prototype.containsAny = function(items) {
for(var i = 0; i < items.length; i++) {
if (this.contains(items[i])) {
return true;
}
}
return false;
};
//============================================================================
// Array.containsAll Function
//============================================================================
//
// Returns true when the array contains all the items, otherwise false.
//
// When items is null false is returned (even if the array contains a null).
//
// @param items [may be null]
//
version.extensions["Array.containsAll"] = {major: 1, minor: 0, revision: 0, date: new Date(2005,11,20), provider: "http://tiddlywiki.abego-software.de"};
//
Array.prototype.containsAll = function(items) {
for(var i = 0; i < items.length; i++) {
if (!this.contains(items[i])) {
return false;
}
}
return true;
};
} // of "install only once"
// Used Globals (for JSLint) ==============
// ... DOM
/*global document */
// ... TiddlyWiki Core
/*global convertUnicodeToUTF8, createTiddlyElement, createTiddlyLink,
displayMessage, endSaveArea, hasClass, loadFile, saveFile,
startSaveArea, store, wikify */
//}}}
/***
!Licence and Copyright
Copyright (c) abego Software ~GmbH, 2005 ([[www.abego-software.de|http://www.abego-software.de]])
Redistribution and use in source and binary forms, with or without modification,
are permitted provided that the following conditions are met:
Redistributions of source code must retain the above copyright notice, this
list of conditions and the following disclaimer.
Redistributions in binary form must reproduce the above copyright notice, this
list of conditions and the following disclaimer in the documentation and/or other
materials provided with the distribution.
Neither the name of abego Software nor the names of its contributors may be
used to endorse or promote products derived from this software without specific
prior written permission.
THIS SOFTWARE IS PROVIDED BY THE COPYRIGHT HOLDERS AND CONTRIBUTORS "AS IS" AND ANY
EXPRESS OR IMPLIED WARRANTIES, INCLUDING, BUT NOT LIMITED TO, THE IMPLIED WARRANTIES
OF MERCHANTABILITY AND FITNESS FOR A PARTICULAR PURPOSE ARE DISCLAIMED. IN NO EVENT
SHALL THE COPYRIGHT OWNER OR CONTRIBUTORS BE LIABLE FOR ANY DIRECT, INDIRECT,
INCIDENTAL, SPECIAL, EXEMPLARY, OR CONSEQUENTIAL DAMAGES (INCLUDING, BUT NOT LIMITED
TO, PROCUREMENT OF SUBSTITUTE GOODS OR SERVICES; LOSS OF USE, DATA, OR PROFITS; OR
BUSINESS INTERRUPTION) HOWEVER CAUSED AND ON ANY THEORY OF LIABILITY, WHETHER IN
CONTRACT, STRICT LIABILITY, OR TORT (INCLUDING NEGLIGENCE OR OTHERWISE) ARISING IN
ANY WAY OUT OF THE USE OF THIS SOFTWARE, EVEN IF ADVISED OF THE POSSIBILITY OF SUCH
DAMAGE.
***/
(Publication No. [[AAT 3187923|http://proquest.umi.com/pqdweb?did=994250631&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
Race continues to affect people's lives in the United States today. Racial identity, however, is left uninvestigated by most whites. This allows whites to remain unconscious of the impacts racial placement has on their psyche and social relationships. Depth psychology is only recently awakening to this issue. This study uses a participatory hermeneutic methodology involving individual and pair interviews to investigate the experience of enduring cross-race friendship between whites and people of color who are over 35 years of age. Thematic chapters offer answers to the following questions: what is the lived experience of being in a cross-race friendship? What role does conflict related to issues of race and the perception of whiteness play within the friendships? How do participants see whiteness? How does this perception play a role within the friendship? To what degree do participants move against the cultural norm in choices of employment, housing, and personal relationships? Finally, how do people who confront issues of race extensively still feel challenged by embedded whiteness that erupts from the unconscious? Findings indicate that depth psychology must investigate links between individuation and racial identity awareness and re-imagine differentiation to include the effects of racial conditioning. Evidence suggests that cross-race friendships can add to whites' and people of color's individuation process. Findings also highlight the link between the numbing effects of splitting and dissociation within our social and psychic realms and our ability to perceive suffering in the world around us. Evidence indicates that there is a relationship between the social and psychic dissociations in terms of race, specifically concerning isolation and emotional restriction associated with whiteness. Lastly, this investigation considers possibilities for collective healing through the concept of "witnessing" and its requirements of obligation and vigilance. Included is the need to face the history of whiteness and work through what it means to be "white" in the United States today as we develop an "ethic of love" that can broaden our sense of self in relation to the world.
<<<
To get started with this blank [[TiddlyWiki]], you'll need to modify the following tiddlers:
* [[SiteTitle]] & [[SiteSubtitle]]: The title and subtitle of the site, as shown above (after saving, they will also appear in the browser title bar)
* [[MainMenu]]: The menu (usually on the left)
* [[DefaultTiddlers]]: Contains the names of the tiddlers that you want to appear when the TiddlyWiki is opened
You'll also need to enter your username for signing your edits: <<option txtUserName>>
<<version>>
(Publication No. [[AAT 3247255|http://proquest.umi.com/pqdweb?did=1253490271&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
Grieving with the Unborn, re-conceives the contentious abortion controversy, exploring it as a symptom of culture crying out, asking us to remember what has been lost and remains unborn. It re-imagines the debate as an imperative call from Soul's imaginal landscape. Following the complex research approach introduced at Pacifica Graduate Institute by Romanyshyn and Goodchild this study tends the fires of the controversy using the alchemical hermeneutic method. As this method transformed me—the controversy's messages gained new meaning—culture was re-viewed. Following the complex research process revealed Soul's concealed spiral pathways. Working with the transference materials from reveries, synchronicities, dreams, and symptoms as well as imaginal dialogues with The Old Woman, the Divine Child, and others forced me to confront complexes and biases. Responding to the study's vocational call re-viewed the vehement either/or Pro Choice and Pro Life paradoxes as a longing for connection with archetypal energies. Holding the tension between the two polarized points of view, birthed something entirely new—a space-in-between. I found a voice for choice that supports Life. It is possible to be pro Life without being anti-choice. Insights accompanied this breakthrough. Soul, belonging to neither mind nor matter, adds depth to the polarized and apparently irreconcilable impasse of this modern-day Life and Death drama. Western culture's unconscious longing for and identification with the Savior and Hero complexes fuels self-righteous certainty. Marginalization and dissociation from Soul's archetypal-imaginal realm energizes the debate. Unexpectedly this study unveils the West's unconscious longing for coniunctio between Wisdom and Reason, Eros and Logos. Soul's presence in the debate births new consciousness. This consciousness re-weaves personal and cultural experiences and insights into a new tapestry of Life which includes Death, choice, and voice. The study exposes a culture that is grieving for what is aborted—unborn—the Sacred Feminine, Nature, and embodied knowing. Paradoxically the militant Pro Life contingent is re-viewed as a passionate guardian of the invisible. This debate, when re-conceived as culture's symptomatic voice revisions the violent dispute. It becomes an invitation to breakthrough in the face of a cultural breakdown. Re-conceived, the controversy reveals an enantiadromia is underway in the West. It suggests that a kairos —a perfect moment—is upon us. It is time to birth Soul into Life.
<<<
(Publication No. AAT [[3084880|http://proquest.umi.com/pqdweb?did=765388261&sid=7&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
At a time when the potency of the Christian symbols is waning, this dissertation looks at my personal 35-year engagement with the Gypsy image. After the "visit" of an actual Gypsy woman in my basement, her image began to appear in my dreams and poetry, and ultimately this image led me to Pacifica and the selection of this dissertation topic. This journey seems to illustrate Jung's belief in the importance of individual symbol formation and the freedom to stick with the image and ultimately express it.
The questions emanating from this endeavor were: could this Gypsy image be a symbol of my soul and its exile, could it also serve that function for the hundreds of artists and writers who have expressed this image, and finally how could honoring this image affect the historically strained relationships between Gypsies/Roma and non-Gypsies/Roma?
The method was self-selecting. Employing the hermeneutic method was ultimately a marriage between the Gypsy image and her close relative, Hermes. The circumambulating pair has become both the method and the topic. By moving with the image through my individuation process, along with an examination of the lives of some of the artists and writers who have expressed the image; then by "seeing through" the image; and finally by envisioning a liberatory space in the margins for the possibility of healed relationships between Gypsies/Roma and non-Roma, this journey seems to corroborate Jung's assertion of the transformational possibility of being true to an image in general and the Gypsy image in particular.
<<<
/***
|Name:|HideWhenPlugin|
|Description:|Allows conditional inclusion/exclusion in templates|
|Version:|3.2a|
|Date:|27-Jun-2011|
|Source:|http://mptw.tiddlyspot.com/#HideWhenPlugin|
|Author:|Simon Baird <simon.baird@gmail.com>|
|License:|http://mptw.tiddlyspot.com/#TheBSDLicense|
For use in ViewTemplate and EditTemplate. Example usage:
{{{<div macro="showWhenTagged Task">[[TaskToolbar]]</div>}}}
{{{<div macro="showWhen tiddler.modifier == 'BartSimpson'"><img src="bart.gif"/></div>}}}
Warning: the showWhen and hideWhen macros will blindly eval paramString.
This could be used to execute harmful javascript from a tiddler.
(TODO: Make some effort to sanitize paramString. Perhaps disallow the equals sign?)
***/
//{{{
window.hideWhenLastTest = false;
window.removeElementWhen = function(test,place) {
window.hideWhenLastTest = test;
if (test) {
jQuery(place).empty()
place.parentNode.removeChild(place);
}
};
merge(config.macros,{
hideWhen: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( eval(paramString), place );
}},
showWhen: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !eval(paramString), place );
}},
hideWhenTagged: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAll(params), place );
}},
showWhenTagged: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAll(params), place );
}},
hideWhenTaggedAny: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAny(params), place );
}},
showWhenTaggedAny: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAny(params), place );
}},
hideWhenTaggedAll: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAll(params), place );
}},
showWhenTaggedAll: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAll(params), place );
}},
hideWhenExists: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( store.tiddlerExists(params[0]) || store.isShadowTiddler(params[0]), place );
}},
showWhenExists: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !(store.tiddlerExists(params[0]) || store.isShadowTiddler(params[0])), place );
}},
hideWhenTitleIs: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.title == params[0], place );
}},
showWhenTitleIs: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.title != params[0], place );
}},
'else': { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !window.hideWhenLastTest, place );
}}
});
//}}}
/***
| Name|HideWhenPlugin|
| Description|Allows conditional inclusion/exclusion in templates|
| Version|3.0 ($Rev: 1845 $)|
| Date|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|
| Source|http://mptw.tiddlyspot.com/#HideWhenPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
For use in ViewTemplate and EditTemplate. Example usage:
{{{<div macro="showWhenTagged Task">[[TaskToolbar]]</div>}}}
{{{<div macro="showWhen tiddler.modifier == 'BartSimpson'"><img src="bart.gif"/></div>}}}
***/
//{{{
window.removeElementWhen = function(test,place) {
if (test) {
removeChildren(place);
place.parentNode.removeChild(place);
}
};
merge(config.macros,{
hideWhen: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( eval(paramString), place);
}},
showWhen: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !eval(paramString), place);
}},
hideWhenTagged: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAll(params), place);
}},
showWhenTagged: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAll(params), place);
}},
hideWhenTaggedAny: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAny(params), place);
}},
showWhenTaggedAny: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAny(params), place);
}},
hideWhenTaggedAll: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAll(params), place);
}},
showWhenTaggedAll: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAll(params), place);
}},
hideWhenExists: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( store.tiddlerExists(params[0]) || store.isShadowTiddler(params[0]), place);
}},
showWhenExists: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
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});
//}}}
(Publication No. [[AAT 3264662|http://proquest.umi.com/pqdweb?did=1328075281&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
This study investigates archetypal connections between women and horses to explore why increasing numbers of girls and women have been drawn to own horses and participate in equine-related activities. An alchemical hermeneutic method is used. The theoretical dissertation's structure is based on the author's poem, //Horse Girl// (2002). The poem describes a healing of the split that occurred six thousand years ago when the domestication of horses led to the traumatic domination of peaceful, goddess-worshipping cultures, ushering in warfare and patriarchal control as the norm. The simultaneous loss of freedom of women and horses is investigated through horse goddess myths, film, literature, imaginal dialogues, and experiences, as well as clinical and historical evidence. Pivotal myths include Saranyu, the runaway Hindu horse goddess, Celtic horse goddesses Epona, Macha, and Rhiannon, and the Greek myths of Demeter and her daughters, as well as Medusa, and Chiron. Native American myths of stallion brides are also surveyed. The runaway bride archetype emerges from a review of literature and film portrayals of women and horses. Her male counterpart is the wounded healer/horse whisperer. The rise in woman-initiated divorce, the walkaway wife archetype, and the increase in women-headed households suggest a failure of marriage to support women's autonomy and authenticity. Key findings of the study include the predator-prey relationship and its ramifications in gender, cultural, inter-species, and intrapsychic relationships. The study explores the possibility that women and beings with extra-sensitive nervous systems have unique responses to trauma. The remarkable survival of the horse over 58 million years is chronicled along with the special abilities and expanded awareness that humans can learn through being with horses. The study investigates horse abuse and contrasts it with ancient horse sacrifices. This study proposes that trauma healing, intuition, sociosensual awareness, women's and horses' leadership and non-verbal skills, spiritual awareness, and survival skills can be enhanced through learning from horses. This study has important implications for women's studies, ecopsychology, trauma healing, equine-assisted therapy, gender studies, and leadership studies. The study advocates depth psychological healing technologies that utilize body-awareness, myth, and the creative arts therapies in trauma treatment.
<<<
<<pl 1335151060>>
<<<
Exploring a "call" to a place, this work uses the Alchemical Hermeneutic method developed by Robert Romanyshyn, along with elements of Rosemary Anderson's Intuitive Inquiry and Craig Chalquist's Terrapsychology to reflect on the "soul" of a part of Monterey, California, on a hill known to the Rumsen Ohlone people as "Hunukul." With a view of the Monterey Bay, which conceals a mile-deep canyon and provides the environment for the upwelling of a teeming marine life, a portal is found through which to enter the depths of Psyche, both historically and existentially.
Many groups have met in this place, from the time that the first buildings were erected by a group of Theosophists from Pasadena in 1918 to the current occupation by Saint James Episcopal Church. Young people with disabilities, addicts and alcoholics, people with psychiatric diagnoses seeking expression through art, Zen meditators, Korean evangelicals, and the Monterey Bay Friends of C. G. Jung have all found refuge in the place, and a way to dwell together.
Archetypal commonalities among these groups are herein explored, including the wounded image of //Christos Dionysos// (contrasted with the heroic image of //Christos Mithras// ), strong manifestations of women's leadership and power, and an ongoing presence of the shadow of war.
Rather than postulate a quasi-material soul of this place, the relationship of human psyche and the psychic dimensions of place are seen as part of an ongoing process, the boundaries of which pulse in space and time through the life expressed in this place. Place may not "have" a soul. From one perspective, place may "be" soul.
<<<
(Publication No. [[AAT 3264674|http://proquest.umi.com/pqdweb?did=1328047921&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
Corporations are the dominant social institutions of the 21 st century. Worldwide, they not only shape the nature of our lives as consumers, but they also influence how we imagine reality. For employees, corporations are places of ideals, incomplete inner relationships, phantasies, ancient memories, and primitive forces. We enlist corporations to serve us psychologically by providing identity, meaning, defense systems, and a theater for our psychic projections. However, in that process, individuals are altered as well as a result of the interplay of ego consciousness, personal unconscious, social systems, and the collective consciousness and unconscious. The individual-group relationship is reciprocal. Our lived experience within a corporation reflects a field composed of individual and collective dynamics. The field is woven by the intersection of subjectivities, the interplay of untold numbers of psychic agents, conscious and unconscious. The resulting patterns we experience are determined in part by how deeply the agents are connected to each other and how diverse their relationships. This theoretical dissertation explores the resulting subjectivity. The hermeneutic research explores this subjectivity through the theoretical lens of Freud, Jung, Klein, and subsequent theorists. Following Jung's idea of "splinter psyches" and Klein's view of inner objects, this study considers psyche to be plural and protean, that is, capable of assuming many forms while it operates in an intersubjective field. As a result, a new concept has been introduced: corporate complexes. They arise as emergent properties from this psychoactive field, providing a third, bridging structure linking the collective and the individual. They produce the experience of corporation-in-the-mind while also providing psychological space for the individual to transfer personal history onto the group encounter. Illustrations are provided to demonstrate the complexes in action. As a result of this research perspective, opportunities are identified to develop corporations as facilitating environments and support the emerging 21 st -century self.
<<<
(Publication No. [[AAT 3205596|http://proquest.umi.com/pqdweb?did=1092072661&sid=4&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
How do young women between the ages of 22 and 34 years-of-age develop as leaders within four different social-change organizations? This study examines three facets of this question: First, this study focuses on what motivates young women to take leadership in the context of social-change organizations. Second, it focuses on how working for social change in a particular arena affects a young woman's leadership development. Third, this study is interested in how organizational context affects each woman's leadership development.
A participatory-hermeneutic methodology is used for this study with interpretive lenses from depth psychology and liberation psychology. The participatory phase involves entering into co-creative relationships with the young women through informal observation, dialogue, and interviews. The second phase involves developing interpretive reflections through the hermeneutic process.
This study answers its primary research questions by providing insight into what motivates these young women to work for social change, both external motivations (family, mentors, volunteerism, travel, and personal and collective history) and internal archetypal impulses (the scapegoat, the warrior, and the savior). The study outlines how organizational experiences of community, key relationships, and interaction with clients all influence the young women's leadership development. The study also explains various tensions plaguing the research participants that affect leadership development, such as making decisions between money and meaning, negotiating the tension between the fantasy and the reality of social change work, and deciding what it means to be both a woman and an activist. Finally, the study outlines the leadership lessons gained through social change work and compares these lessons to The Working Ensemble's (1996) Social Change Model of Leadership.
Following the results, the author applies theoretical constructs to the research findings. From depth psychology, the author interprets the results by accessing theories of political development, individuation, transference/countertransference, and archetypal psychology. From liberation psychology, the author interprets the results by applying the themes of cultural pathology/suffering and anxiety/trauma. Through the lens of gender and depth psychology, the author accesses Freudian and Jungian interpretive lenses.
<<<
(Publication No. [[AAT 3119798|http://proquest.umi.com/pqdweb?did=765336791&sid=10&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
<<<
The idea for this Artistic Studies dissertation arose out of my experience in crossing cultures as a young wife married into a Native American community in the Southwest of the United States and a need to find spiritual residence within my Western cultural context. This study responds to the question for those people who are not rooted in continuing and living religious traditions and rituals: How can we have access to a sense of meaning or the sacred or a sense of originating from some inheritance that grounds our lives and gives them direction and value?
This study introduces a new research method using creative nonfiction essays and images that draw on the sensibilities and philosophy of phenomenological hermeneutics and heuristics to enter the material of the study that does not include research with human participants. Rather, the material of this study does include my personal experiences related to crossing cultures; the concerns of depth psychology, including Jung and liberation psychology; and, finally, the literary work of Martin Prechtel and Morris Berman, who are primary contributors to what I argue is an emerging cultural borderlands related to the West’s relationship to a sense of the sacred. Ultimately, this study, along with Prechtel’s and Berman’s work, builds on the traditions of indigenous spiritual value systems while offering a postmodern critique of the West’s sense of the sacred. By doing so, the study reveals the West’s need to re-enchant the matter of our living through a renewed sense and relationship with what Prechtel (2000) calls the “invisible force behind all this visible life’ (p. 256).
<<<
<<pl 1350627516>>
<<<
Journalist Isabel Wilkerson said The Great Migration is one of the most underreported stories in the 20th Century. The migration of Black people from the American South to cities north and west was felt in every facet of American society. Millions of African Americans tending the farmlands in the rural south, moved to the industrialized cities up north.
Though this migration has been analyzed through economic impacts on rural southern farming and northern industrial metropolises, there has been insufficient inquiry on the actual experiences of descendants of Africa who left their adopted homelands in search of something new. Through the lens of Depth Psychology, Liberation, and Eco-Psychology this dissertation aims to offer an understanding of the experience of displacement, dislocation, and migration for African Americans who can tell or re-tell this story through visual and narrative arts and the African tradition of story telling.
The purpose of this study is to present an unfiltered narrative removing Eurocentric interpretations of this Black American experience. The research methods of Organic Inquiry, an Afrocentric methodology and Portraiture allow for subjects to coparticipate in the gathering and telling of their stories and for the researcher to present findings without interpretation. Each storyteller, whose migration led them from counties in North and South Carolina up the eastern seaboard into New England, paints a picture of communities of Black people living in liminality and on the threshold of creating something new.
<<<
(Publication No. AAT [[3081678|http://proquest.umi.com/pqdweb?did=765326021&sid=7&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
The ubiquitous presence of secret in personal experience, cultural institutions, religious traditions, and literature invites a depth psychological inquiry into the phenomenon to better understand its enigmatic nature and purpose in psyche. As the study demonstrates, secret provides a mode of perception that moves from the inside out, the hidden to the revealed, the latent to the, manifest, hiding in order to awaken the seeker while providing an essential lure into the unknown from which psychic development and wholeness can emerge. Psyche is rife with secrets, and secret itself is a necessary fragment of psychic infrastructure.
This dissertation utilizes a hybrid methodology integrating hermeneutic textual analysis, heuristic exploration, and imaginal engagement involving active imagination, dreams, and story to explore secret's elusive nature and honor its beneficial dimensions. The method intentionally incorporates scholarship, intuition, imagination, and reverie to circumambulate secret's hidden presence, gleaning insight into its ambiguous essence. The varied perspectives of Jungian psychology, anthropology, sociology, mystical traditions, and literature also help illuminate secret's complex role in psyche, expanding understanding beyond the traditional assumptions of clinical psychology.
The study specifically suggests that secret lives as an archetypal form independent of any specific content, spanning a continuum from intentionally concealed secrets of the ego to the ineffable secrets of the Self experienced as mystery. Examination of several of its characteristic complementary pairings, including concealment and revelation, expression and silence, isolation and intimacy, wounding and healing, illustrates secret's paradoxical and dynamic nature. The experience of mystery reveals the transcendent aspect of secret, evidencing and supporting the transpersonal or religious function of the psyche witnessed in ritual, prayer, and numinous encounters, often also manifesting as intuition, imagination, and creative expression. Secret draws one deeper into the depths of both consciousness and the unconscious, serving psyche as an archetype of transformation through experiences of correspondence, compensation, initiation, individuation, intimacy, and attunement with destiny. Secret's presence also shapes experiences of space, time, boundary, threshold, and temenos while catalyzing symbolic vision or protecting fragile dimensions of psyche.
<<<
(Publication No. AAT [[3119806|http://proquest.umi.com/pqdweb?did=765336801&sid=4&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Listening in on the geographical places we inhabit as though they were clients undergoing psychotherapy, this study uncovers persistent traumatic themes that haunt two mission counties in coastal California: San Diego and San Francisco. These and other places possess an imaginal or intersubjective presence, or "voice," that attempts to address us by echoing unhealed traumas inherent in colonization and conquest down into our dreams, relationships, folklore, and even unconscious reenactments of key historical events. The instrument for amplifying this trauma-echoing voice is a "psychoanalysis of place," or locianalysis , whose key premise, as explored in the following tale of two cities, is that what Jung believed about the unconscious also applies to place: it turns toward us the face that we turn toward it, such that when ignored, the past, presence, and wounding of the overrun and heavily developed places we occupy leach down into those symptoms and struggles we normally take to be purely personal problems. By widening the tending of symptom (Freud), image (Jung), and the oppressed (~Martín-Baró) to a tending of the unheard wailing of the anima loci, locianalysis suggests that the time has come to elaborate a depth-oriented ecopsychology that draws upon the literal relations between environment and human health even while reimagining and moving beyond them.
(Publication No. AAT [[3119791|http://proquest.umi.com/pqdweb?did=765336761&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Incest is a secret that permeates our culture. A triangulated family dynamic constellates an atmosphere that allows incest to occur between fathers and daughters. When the daughter's mother (wife) is emotionally absent, the father (husband) turns to the daughter to meet his own emotional and sexual needs. This work explores the experiences of women who know incest with their fathers.
Specifically, this paper explores commonalities and dissonances within the textures of eight women's experiences of incest with their fathers. I want to know their perceptions of the experience how were these women silenced; did they hold symbols of the experience; how did they break the silence and come to voice? Further, I am curious to know how might trauma influence a developing child's mind-body connection; in what ways might psyche integrate trauma within the body; and how might psyche manifest unresolved rage within the body? What role does forgiveness play to integrate and resolve trauma? Is there a space for the numinous within the experience of incest?
A Close Reading of eight women's memoirs of incest with their fathers allows a hermeneutic exploration of specific themes within each woman's experience. With Moustakas' guidance, the heuristic senses of intuition and instinct reveal parallel personal themes of being silenced, imaging symbols of incest, and coming to voice. Heuristic knowing supports the experiences of eight women in the study. By moving with the images each woman holds of her experience, a space for the possibility of healing within the inner landscape of incest opens. Within this space it is possible to both integrate and, through knowing compassion, be transformed by the experience of incest.
<<<
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// %/
<<pl 892748673>>
<<<
"The idea of death, the fear of it," writes Ernest Becker in his Pulitzer Prize-winning, //The Denial of Death//, "haunts the human animal like nothing else." This theoretical, text-based hermeneutic dissertation seeks to problematize the events of September 11, 2001, as a moment when death anxiety was made salient across America.
Focusing on the works of Otto Rank and Ernest Becker, this dissertation sets forth to research whether the events of 9/11 touched the American population with a sense of socio-cultural vulnerability. A crucial aspect of this research is determining whether America's creation myth was shaken as a result of the World Trade Center and the Pentagon being undermined as symbols of enduring meaning and safety.
This dissertation seeks to hermeneutically explore if there is anything in America's Founding Myths/American Dream that is constructed on, and sustained by, the human propensity to deny death. On this basis, the research question orienting this dissertation is woven from three strands.
The first is, can we find evidence within America's founding mythos that implicates it as a talisman created to ward off mortality?
Second, if it can be shown that America is determined to defend against death anxiety by projecting fear of mortality, how has that manifested in terms of its impact upon its citizenry, the people of the world, and the global environment, as provoked by the events of 9/11?
Third, if the American way of life is threatened as a hedge against mortality by 9/11, how might depth psychology respond to the questions posed within a culture challenged to examine death anxiety and death denial; specifically: can depth psychology respond in a way as to imagine a new mythos that assists in creating a less destructive and more meaningful relationship with immanent death?
This dissertation concludes that the traumatic events of 9/11, especially when seen as stimulating psychic dissonance with regard to socio-cultural myths designed to assuage anxiety regarding mortality, holds important social, political, and psychological implications for depth psychology.
<<<
(Publication No. AAT [[3029743|http://proquest.umi.com/pqdweb?did=726045161&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
This dissertation consists of the artistic creation of a one-woman theatrical performance entitled "Kali's Follies: Midlife at the Millennium." The performance comically dramatizes attitudes, trends, and dominant Western cultural projections towards women in menopause framed against the backdrop of apocalyptic "millennial madness." The literature review surveys the medicalization of menopause, its dissociative and liminal aspects, how menopausal and the millennial processes inform and mirror each other, the parallels between the colonization of the body of woman and body of earth, and women's writing as a liberating and decolonizing force. The artistic methodology as depth psychology praxis is explored in depth from a variety of perspectives, including the creative calling, the dialogic nature of psyche, the artist and the wounded body, the mythic origins of the actor and theatre, the tradition of women and comedy, and the artistic gift. The script for the performance as well as a scene-by-scene analysis demonstrates the integration of psychological gnosis, historical trends, cultural critique, and a personal journey of individuation. Concluding reflections concern the menopausal woman's voice, confrontation with death and aging, initiatory encounters with the Dark Goddess, and the performance within the context of the feminist movement and global issues.
<<<
<<pl 1040732181>>
<<<
The research question for this theoretical study is "What is the imaginal heart's role in the process of knowing the imaginal?" In other words, "how does the heart participate in the experience of the imaginal?" Using the head and heart as metaphoric or metonymic terms, the literature review on imaginal scholarship indicates that there is a way of knowing the imaginal that is unavailable to the head and accessible via the heart. What is the common ground between the heart, the imaginal, and knowledge?
A more foundational question is what is the process of knowing the imaginal? Using the perception of the visible as an analogy, a framework was developed in this study for the process of knowing (physical) reality that may also fit knowing imaginal reality. This framework has five arenas: noumena, stimuli, organ of sensibility, cognitive processing, and phenomena. These five arenas in the process of knowing reality were then applied to the imaginal to derive a corresponding set of five arenas in the process of knowing the imaginal: imaginal reality, imaginal field, imaginal heart, metaphoric imagination, and imaginalia. The ambiguous nature of the imaginal reality is preserved throughout the process in its various forms to create an image that has a relational charge. The imaginal heart reinforces the creative tension or affinity that is created between unlike things. The imaginal heart serves as an organ of sensibility that detects or senses stimuli that emerge from the imaginal reality and imaginal field and then transduces those ambiguous stimuli into cognitive information that is placed in charged images.
This study also indicates that the imaginal, especially the imaginal heart, serves as a medium or relational bridge between the material and ideological realities as well as between the individual and the charged image. The imaginal heart's central role is relational, holding together and being a vessel for the tension of the opposites. The primary learning within this study is that the imaginal heart provides a bridge between the ambiguous stimuli (noumena, infinite) and the cognitive formation of the charged image (phenomena, finite).
<<<
(Publication No. AAT [[3155818|http://proquest.umi.com/pqdweb?did=828435921&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Delving into Gary Snyder's (1995) inquiry, "How does knowledge of place help us know the Self?" (p.189), this study explores the relationship between psyche and landscape, and how this relationship expresses itself through archetypal symbols manifested in island, valley, mountain, and desert landscapes. Given that the study of psyche and landscape is comparable to the alchemical work with spirit and matter, I also demonstrate that a living psychological relationship to landscape is an alchemical one in which both the observer and the landscape are transformed.
This study lingers in the spaces between—between psyche and landscape, spirit and matter, inner and outer. Hermeneutics lends the tools to navigate through the uncertainties of these intermediate spaces and to that "mysterious point of contact" (von Franz, 1974, p. 236) where landscape becomes dream and psyche regains her footing on terra firma. It is here that one rediscovers the primordial, regenerative, and reciprocal bond between psyche and landscape.
My procedure has been threefold: spending considerable time in natural landscapes and observing the symbolic imagery that emerges during this time; comparing literature from various genres including depth psychology, mythology, poetry and nature writing, and finally, engaging in the difficult task of putting my findings into a living language that bequeaths voice and breath to both psyche and landscape.
What I discovered is that the conversation between psyche and landscape is a dynamic one that takes place largely on an unconscious level. Here the distinction between inner and outer becomes blurred, influenced by unconscious projections, which leads to confusion between the observer and that which is observed. The difficult task of the writer is to initiate the alchemical operation of separatio —the separation—which entails sorting through the chaos and making sense of it, and then putting this new insight into words and thus bringing it into consciousness.
Ultimately, this study reveals that personal and ecological healing comes about by redeeming our inherent connection to landscape, and by recognizing that the archetype of individuation is deeply rooted in Earth. In doing so, we become active participants in creation, co-creators, engaging the world fully and consciously.
<<<
/***
|''Name:''|LegacyStrikeThroughPlugin|
|''Description:''|Support for legacy (pre 2.1) strike through formatting|
|''Version:''|1.0.2|
|''Date:''|Jul 21, 2006|
|''Source:''|http://www.tiddlywiki.com/#LegacyStrikeThroughPlugin|
|''Author:''|MartinBudden (mjbudden (at) gmail (dot) com)|
|''License:''|[[BSD open source license]]|
|''CoreVersion:''|2.1.0|
***/
//{{{
// Ensure that the LegacyStrikeThrough Plugin is only installed once.
if(!version.extensions.LegacyStrikeThroughPlugin) {
version.extensions.LegacyStrikeThroughPlugin = {installed:true};
config.formatters.push(
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name: "legacyStrikeByChar",
match: "==",
termRegExp: /(==)/mg,
element: "strike",
handler: config.formatterHelpers.createElementAndWikify
});
} //# end of "install only once"
//}}}
<<pl 892712474>>
<<<
//Light of the Black Rose// explores of the womb of creation where consciousness conceives, gestates, and births itself into manifestation as the Self revealing itself. The work depicts how archetypal forces emerge through artistry, seeking to live in the mythology of our human consciousness, creating the appearance of reality as a dream.
This is a creative dissertation premised on the basis of intent; intent here is an attunement with Self and a linking of embodiment in service to that which desires to be revealed. A deliberate activation and immersion into the unconscious is intended, cultivating collaboration with the primordial, creative psyche. Here, artistry is a methodology of hermeneutics, intent is an opening to the expanse of the psyche, and the invitation is to honor the autonomous nature of creativity.
In entering into the psyche's impulse to experience a visionary state of creation, a matrix of containment is provided in a review of literature that explores eight areas of interest: feminine shamanic perspectives, ethnographic shamanic practices, depth psychology, creation mythology, elemental consciousness, mysticism, physics and the void, and shamanic fictive works. The creative narrative that emerged from the psyche is a tapestry that naturally wove with the facets of the literature review and the many voices who spoke in reference.
The creative narrative birthed onto the page archetypal characters representing the grandmother, the weaver, the devil, and the trickster, woven into a plot line of a proposed deal of consciousness between the characters. The narrative explores a twist in the fabric of the story and reality, whereby the archaic conflict between good and evil is questioned—and proposed to be illusory. The narrative speaks of ancient wisdom of the grandmothers, shamanic dreaming, and awakened states of consciousness.
States of consciousness, as both a material and a subtle body phenomenon, are depicted as substances of exchange, commerce, and vehicles of transformation within the creative narrative. Light of the Black Rose reconstructs connectedness with ancient feminine wisdom of the consciousness of the womb itself, which weaves dreams and reality as a living tapestry
<<<
<<pl 1367170604>>
<<<
This study explores the lived experience of civilian nontherapists who voluntarily bear witness to veterans' first-person narratives of war in the United States. Mythology and anthropology demonstrate that listening to warriors' war stories was a common practice in many ancient and aboriginal societies. A growing body of contemporary study suggests today's veterans are best served by returning to civilian societies who listen to veterans and know their experiences. This research sought to document and understand the experience of civilian witnessing, its impact on witnesses, and whether or not the experience was valuable or perspective changing for the witnesses. The research deepens the understanding of the relationship between war veterans and civilian society and the communal holding of war memories.
Ethnographic, autoethnographic, and hermeneutic phenomenological methodological approaches were used, with the research process and data being viewed through the lenses of depth psychology and liberation psychology. Subjects for ethnographic study and opportunities for autoethnographic study were found through Soldier's Heart, a small nonprofit organization that regularly brings together civilians and veterans in retreat settings and in journeys that take veterans and civilian to places where wars were fought. Data were gathered through observation, conversation, formal interview, and the experiences of the researcher.
Bearing witness to the first-person narratives of veterans was a powerful and valuable experience for the witnesses represented in this study. Witnesses described the experience as a journey in which they moved from not listening to listening, from listening to hearing, from hearing to recognition, and from recognition to bearing witness. Witnesses reported gaining new insights about war, veterans, themselves, psyche, society and the importance of community. Witnesses reported new or deeper connections to veterans. For most witnesses, the experience challenged contemporary beliefs and practices about the relationship between veterans and civilians, and it brought new perspectives on the role nontherapists may play in veteran homecoming. While witnesses reported that the experience was at times difficult and painful, all found the experience personally valuable and saw the need for more civilians to become involved in listening to veterans.
>>>
(Publication No. [[AAT 3250884|http://proquest.umi.com/pqdweb?did=1276394431&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
The purpose of this study was to examine the gap between students' perceptions about their teachers' practices, attitudes, and perspectives, and practices that students feel promote their success or failure in school. Accordingly, the goal of this study is to examine the learning experiences and perspectives of students in high-poverty, high-minority, and low-performing schools. Qualitative methods in combination with participatory action research and critical hermeneutics will provide a rich and complementary way in which to generate, analyze, and report data. Three interviews were conducted with each study participant. In addition, the study generated a set of student recommendations that address the themes and issues that resulted from the study.
<<<
<<pl 1466023605>>
<<<
This hermeneutical case study investigates the literal and storied mirrors displayed within two primary texts. The first text is the 7-volume series penned by J. K. Rowling about a young boy wizard named Harry Potter, the //Harry Potter Series//, and the second is Monet's the //Japanese Bridge at Giverny//. Through the discipline of depth and analytical psychology, this body of work delves into analysis of bridging to individual, collective, and cultural mirrors in a mimetic move towards understanding the impact of literature and its affective power on the psyche to reveal the contents within. The use of mirror and its reflection within this dissertation desired to expose the turning toward the image, the symbolic language embedded within the unconscious to make meaning from the multidimensionality of literature. The exchange between art as visual language (Monet) and literature as storied language (Rowling) enables mirroring in multiple ways, thus providing image and symbol to project psyche's reflection of what is transpiring through an individual and a collective transcendence into an informed cultural understanding.
This dissertation aimed to answer the research question that given the enormous popularity of Harry Potter and his story, what mode of inquiry is appropriate for dealing with the collective cultural psychic impact? To what extent can the mirroring quality of the //Harry Potter Series// serve as both individual and collective diagnosis and healing process? Through the research, the findings assert that just as dreams can be analyzed for psychic content; similarly, literature can be analyzed as a bridge to the reader's soul into reflective awareness wherein wounds are brought to light and healing may be discovered. Ultimately, individuals have the built-in capacity to heal any wound if they only learn how to use the bridge of psyche as a reflecting medium through literature. As the individual heals, the collective heals, and then the culture can begin its healing transcendence.
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(Publication No. AAT [[3137281| http://proquest.umi.com/pqdweb?did=766270591&sid=7&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Since the time when the daring but doomed Prometheus stole from the gods the technology of fire, the evolution of human consciousness, and the relentless development of scientific discovery and technological innovation have marched hand-in-hand along the continuum of history. New technologies have historically emerged in response to both conscious and unconscious need: to affect the supply of basic human necessities, to realize humankind's dreams, or to satiate the uniquely human desire to master the unmastered and know the unknown. Yet, whether born of necessity, hope, or desire, scientific discovery and technological innovation are all manifestations of the human imagination and fantasy.
Recently, a new, powerful technology has appeared that promises the ability to harness the awesome powers of primitive cells to grow, develop, and differentiate in forms and patterns that are of human design. The power to create and design human life, once the exclusive domain of the gods, has now too been stolen and gifted to humankind in the form of genome science and technologies. This new power has placed humankind in a critical position that has profound sociological, theological, and psychological implications from a depth psychological perspective and, in doing so, gain insight and understanding regarding the relationship between genome science and the psyche.
Using a hermeneutic model, psychological and non psychological literature, film, myth, and story are brought into a dialogue that reveals the conscious fantasies and the unconscious projections that are constellated in the psyche by the promise of human participation in the divine act of creating, designing, and determining the nature of human life. Ultimately, this study concludes that an authentic experience of our individual uniqueness cannot be scientifically created or designed. Rather, it requires a genuine encounter with the unconscious. The powers that genome research holds forth seduce one into believing that the longings of the soul can be satisfied with the techniques of science. The realization of one's true, unique being, however, is a psychological process, not a scientific achievement. Science is not a suitable surrogate for the wisdom of the psyche.
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Desolate places hold a mysterious lure containing both fascination and fear. There is a magnetic nature of place that often arouses our curiosity and entices us to venture into unknown physical and psychological territory. Place surrounds us. It has witnessed the evolving activity of the human species. Desolate places provide a landscape for us to explore a deeper silence not easily found in the hustle of our modern world. Land, being present longer than most species on this planet, holds memories and footprints that contain secrets. The purpose of this study is to discover ways to listen into desolate place, and to provide opportunities for the wisdom of the land to be heard. Through the use of five different lenses, an exploration into dialogue with the creative force of psyche makes available what I regard as innate, though often overlooked, knowledge embedded in the natural environment. By overtly engaging the connection that exists throughout the animate and inanimate world, we can experience an increase in feelings of respect, connection, and well-being. This is a journey toward health for ourselves and for the planet. With a larger perspective on our place in this world, we begin to feel a love for and responsibility to the land, and to all of its inhabitants. This theoretical study uses a hermeneutic phenomenology method with organic inquiry to explore the different ways to seek the intelligence inherent in a desolate landscape. Through mythopoetic language, a creative spiral engages historical data, stories, ancestral markers, movement, film, poetry, and dreams. Meaning emerges as the interfaces between human and place are infused with the imaginal realm. As this engagement with desolate places brings forth a deeper understanding of the human-place relationship, the silenced voices find an audience. Having a sense of our place in this universe surfaces an appreciation of self and others, and a connection to the sacred. There appears to be value in the presence of quietude and barren desolation. The awe, the re-enlivening of all things, and the power of being witnessed suggests that the future vigor of our species would benefit from submerging into these landscapes.
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How does Martha Graham conceptualize and then give expression to information delivered by Psyche through her body and the choreographic process? This is a study of the relationship of Psyche and Soma considered through examination of Graham's choreographies as expression of their union. This study seeks to participate in discourse on the process of melding the Unconscious and the body through the art of choreography. Three choreographies of Graham as text in the symbolic form—offered through the aesthetic movement phraseology presented by the choreographer—are introduced and interpreted, opening doors that invite discourse upon the subject. Hermeneutics—a methodological approach in which interpretation of text is used to gather insight into the meaning of the text—is utilized to foster engagement in Graham's choreographies. To explore meaningful forms in dance as text, the research creates a frame through which to cultivate, interpret, and integrate information from Graham's choreography. What becomes evident is the complementarity of artistic processes and the unfolding of qualitative research practices and the interpretive activities fostered. Interpretation becomes a deep connectedness with the research material, in this instance the dance methodology, movement language and range of Graham and the manner in which she utilizes aesthetic movement as a path into the Unconscious. The choreographies Errand Into the Maze (1984), Lamentation (1930), and Light--Part 1 (2010) demonstrate how, as the dancer weaves the choreographic sequences into the performance, the Body becomes expressive of Psyche and is ultimately moved and informed by Psyche. Graham invites the onlooker to peer into the pathways leading her to thematic content and subject matter of Psyche, which she then fashions into choreography. Graham's systematic approach to setting emotion into motion on stage becomes evident. The implication of this study for Depth Psychology entails an invitation to include Soma in the study of Psyche. An exploration of Graham's choreographic repertoire reveals a profound range of self-expression, not bound merely to the spoken word. Hers—articulation and manifestation of subjective information derived from the Unconscious, performed through choreographic ventures—is a sensory-integrative and self-expressive experience.
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<<tagCloud systemConfig ForEachTiddlerMacro [[Depth Psychology]] 2000 2001 2002 2003 2004 2005 2006 2007 2008 2009 AddMethod K2WSTheme [[author list]] methodologies excludeList pending>>
(Publication No. AAT [[3084882|http://proquest.umi.com/pqdweb?did=765392981&sid=8&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The military is a large, complex organization established for the purpose of training soldiers in the best and most effective ways to protect, fight, and defend our nation, even to death. That is to say, men and women are trained in the practice of violence. Inside the larger military structure grows the less visible subculture of military spouses and children. Children of military parents are often referred to as Military brats, Army brats, Air Force brats and other derivations specific to particular branches of service. How are children affected by the lived experience of growing up inside a veritable war machine? How does the shadow of violence translate into their adult psyches and souls?
Heuristic and phenomenological research methodology was used to explore the quality and lived experiences of a small study group comprised of five men and five women. Dialogic interviews were recorded and transcribed. The interview candidates received a copy of their interview and were invited to comment on, change, modify, or clarify any part of their personal story. From multiple interviews and personal experience, I have identified 11 themes common to the military brats with whom I spoke.
The common military brat themes are as follows: (1) rootlessness and a sense of not belonging exemplified by the Greek god Hermes, god of borders, boundaries, and the journey; (2) aloneness, loneliness, and a sense of detachment and difference from the civilian collective, exemplified by the archetype of the Orphan; alone but special; (3) military dependents, traps and bonds; (4) identification with and reenactment of the warrior hero's attitudes and behaviors; (5) citizens of the world, cultural diversity and tolerance; (6) drug and alcohol abuse; (7) depression, anger and rage; (8) sexual promiscuity; (9) difficulties with commitment; come here; go away; (10) a conflicted inner sense of self; and (11) archetypal shadow defenses and self care systems.
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(Publication No. AAT [[3128812|http://proquest.umi.com/pqdweb?did=765942171&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Using an original adaptation of a dialogical hermeneutic, called the //Gnostic method of research// , the study explores the archetypal roots of Jung's theory of individuation in ancient Gnostic myths and practices. Because the Gnostic method recognizes the need for the soul to return to its own spiritual origins before it can discover the truth of events, ideas, and written texts, the study includes descriptions of imaginal experiences and subjective associations to complement the theoretical analysis of gnosis and individuation.
The thesis argues that Gnostics achieved their gnosis by personal experience of the autonomous, archetypal realms of the psyche and articulated their numinous encounters in mythic symbols. Gnostic myths point to a developmental progression inherent in the individuation process expressed here as the conception, gestation, and birth of the Self. With the correct attitude of an initiated ego assisting the process, the developmental progression of the Self is viewed to move from latency to manifestation to realization.
This dissertation extends Jung's idea of the developmental unfolding of the Self to include a Gnostic vision of the realization of the spiritual individuality of the human being. The "birth" of the manifest Self is perceived to be the end of strictly sense-based ego consciousness and the beginning of a life of gnosis as a source of perception and valuation. The thesis argues that under the proper circumstances, the Self may continue its development and realize its full potential as the union of the twin spirit above (outside time and space) and the unified complex of body, soul, and spirit in the time-space, physical world. Several Gnostic symbols and themes convey the idea that during the individuation process, the many uncooperative parts of the personality are gradually convinced by the celestial spirit to cooperate with the image of wholeness which the human being was born to achieve. During the Self's realization, the beings of the collective and personal unconscious find a communitas around a central image of wholeness. As such, the culmination of individuation is imagined to be a mystica communitas .
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Four years after the U.S.-led invasion of Iraq, a Pew Research Center poll reported that distrust of the United States had intensified across the globe, with respondents citing U.S. foreign policy and "American-style democracy" as the reasons. Independent critiques of American foreign policy that predate the attacks of September 11, 2001 suggest that discontent with the U.S. goes far beyond the policies of George W. Bush.
The purpose of this dissertation is to illuminate problematic aspects of American power by viewing them through a Japanese lens. Citing patterns from religion, education, and psychology, it presents two paradigms of power: visible and direct (doing/acting) in the United States, and invisible and indirect (watching, waiting, and yielding) in Japan. Utilizing a critical hermeneutic methodology, eight expatriate Westerners living in Japan were interviewed. The primary aim of the research was to explore which of the paradigms they used, and whether this changed over time.
Most of the transnational informants in this study modified expressions of power to accommodate the host culture. A more noteworthy finding is that the frustrations recounted by the informants mirror the macroscopic problems and complexes of the United States—once the world's lone superpower—as it struggles to adapt to a multipolar world. In a particularly interesting parallel, extremes of one paradigm precipitated violent swings to the other side. Viewed depth psychologically, this is the enantiodromia through which unconscious aspects of psyche are integrated and individuation takes place. Although unsettling, this developmental process can be seen as a sign of hope for the future.
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(Publication No. AAT [[3187925|http://proquest.umi.com/pqdweb?did=990277211&sid=6&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Drawing on personal experience and grounded in a theoretical understanding that is derived from depth psychology, my research asks the question: What is the lived experience of the modern nonindigenous medicine woman? Within this context, I explore the lives of five women who have adopted and adapted traditional and indigenous spiritual paths that have, at their core, the ritual sacramental ingestion of entheogenic (often hallucinogenic) plants. Within these traditions, plant medicines, such as the iboga of Africa, the ayahuasca of South America, and the peyote of the Southwest are considered to have divine powers and have been used extensively throughout history as agents of healing—physically, emotionally, psychologically, and spiritually. These are embodiment traditions in which the Divine is incarnated by way of eating "the flesh of God", modern paths that derive from an ancient, alchemical approach to literally, not metaphorically, bringing spirit into matter.
Jung reminds us that the "purpose" of human existence is the sacred task of serving psyche. Meaning may be gained by offering one's "life in service of this process. Such an individual offers himself as a vessel for the incarnation of deity and thereby promotes the on-going transformation of God by giving Him human manifestation" (Edinger, 1984, p. 113).
This research demonstrates that the medicine path can be the embodied expression of this cognitive concept. The experiences of these modern women, seen through a Jungian lens, allow us to understand an ancient way of initiation and awakening as a path of individuation.
Here, these "ordinary" women, sharing their "nonordinary" experiences, can be seen offering themselves as vessels on a voyage to the Beyond—that we may travel in their wake. In their willingness to traverse the astral realms, they alter our world, with loving intention. If, in our bias to a consensual reality that fails to comprehend "the reality of the psyche," we fail to fathom the mettle this takes, it does not minimize their task or their sacrifice. Willing to wrestle with God, they are engaged in soulmaking. They are living Jung's myth for a modern age: the incarnation of God in man.
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This study is an engagement in psychoaesthetic scholarly activism. In it, I explored the psychology of the downpressor given the high incidence of human rights failures in Jamaica. The term “downpressor” is used narrowly in this study, to describe elite middle-class bystanders to state terror. I also explored how a proposed surreal work, in the form of a reggae opera, might contribute to social transformation, acting as an antidote to percepticide (the annihilation of the perception and understanding of atrocities).
I used Sarah Lawrence Lightfoot’s qualitative research methodology of portraiture case study to create a psychological portrait of the downpressor. This portrait developed intertextually, by interviewing 11 Jamaican middle class bystanders to human rights atrocities, a Jamaican human rights activist, and through analysis of some of Bob Marley’s song lyrics. I utilized Carol Gilligan’s voice-centered method to listen to, analyze, and interpret interviews and arts-based data.
Colonially produced racism, classism, and denial are found to dominate the way in which downpressors relate to others they inferiorize. Downpressors bury their insight—their witness—so that they do not see others’ suffering. Downpressors are unconscious of themselves; they do not experience themselves as a concrete social reality that has consequences. Additionally, they exercise bad faith, a kind of perception that denies evidence and reality; an active erasure that makes them passive.
The creation of a reggae opera, a performance piece that testifies to the inner life of the downpressor, is proposed. The aim of the reggae opera is to create a mirror in which downpressors see their passivity toward state terror, denial, its effects, and also possibilities for radical social change. The possibility for social transformation is seen as the outcome of a psychological process of acting back against downpressing. Acting back arises in downpressors in the presence of socially conscious art when their memory and interpretation of the meaning of artistic images are sought. Socially conscious artistic images along with critical reflection combine to challenge downpressor understanding, catalyzing new consciousness.
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This dissertation explores Jung's synchronicity principle from the perspective of Buddhist teachings on interdependence. The Buddhist view of infinite relationality opens us to a world of profoundly interdependent connectedness with all beings, revealing the deeper and more critical layer of nondual reality. It is vitally important from the Buddhist perspective to address the subtleties of the Two Truths, the relative and absolute, to bring an understanding of nondual reality, //Prajnaparamita//, the Great Mother of Transcendent Wisdom. Jung attempted to describe this world of oneness through his synchronicity principle but failed to give a completely satisfying answer due to a fundamental mistake; he emphasized the definition of synchronicity to be acausal, completely //uncaused// phenomena, rather than penetrating into the depths of interdependence itself. Jung placed his attention on finding a scientific justification for acausal phenomena, which led him into the world of quantum physics. However, this search failed to give Jung a satisfying answer and unfortunately left him and many of his followers in confusion about his most far-reaching and evocative statements on the nature of reality.
By applying a Buddhist alchemical hermeneutical method of research and delving into the Buddhist contemplative practices, I explore Buddha's teachings on mindfulness and compassion. Turning the three wheels of Dharma, this project penetrates into Buddha's teachings of karma, emptiness, and enlightenment, and explores three main types of synchronicity: manifest, slightly obscure, and totally obscure phenomena. This study reveals the fundamental split in Jung's path of individuation from Buddha's path of enlightenment. Jung's goal of individuation, which is intent on finding wholeness through meaning in one's life, is in stark contrast to the Buddhist spirit of enlightenment, //total happiness// through love.
This project concludes by asking: just how meaningful, or whole, can our lives be without happiness? Is it time depth psychologists consider moving beyond finding meaning or purpose of our suffering and actually finding //freedom// from suffering? If we forsake Buddhist traditional insights and practices as valid psychological paths to embrace, then we forsake not just Buddha's enlightened wisdom, but the horizons of depth psychological transformation as well.
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(Publication No. AAT [[3008489|http://proquest.umi.com/pqdweb?did=728852901&sid=8&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Body modifications are endemic to Western culture at this time in history. Tattoos, piercings, brandings, and implants are the modifications of choice for many people. The purpose of this work is twofold: to explain why this form of soul expression has captured the imaginations of Western people, and to aid those who seek such modifications in optimizing the experience so that it becomes a potentially transformational event.
One theory for explaining the proliferation of fleshworks is that with the demise of the mythology of Christianity in the popular imagination, the shadow elements of the psyche which are normally projected out onto the religious symbols of Christ (as all good) and Satan (as all bad), are now returned to the sender. The conflict generated by the imperative that one carry and integrate one's shadow encourages a sensate, bodily initiation through body modification.
Another theory examines body modification as a result of falsifying type. Using Jung's typologies and the work of Katherine Benziger on Passive Adaptive Stress Syndrome, it becomes clear that when people are required to function for most of their waking hours in areas of the brain that are not their natural lead function, they suffer fatigue, depression, and loss of self-esteem. Placement of a fleshwork can be analyzed based on which area of the brain needs to be stimulated in order to perform more efficiently.
Some seek body modification for extreme physical sensation. At the climaxing moment of needle insertion, they experience numinosity. The work of Michael Persinger explains how the perception of the numinous is a result of a disturbance in the brain's temporal lobe.
Neurological information notwithstanding, most people getting tattooed, pierced, branded, or implanted expect to cross a sensate threshold, and see the event as a rite of passage. To that end, alchemical stages of matter transmutation are discussed, along with the difference between greater or lesser coniunctio experiences.
Regardless of the conscious reason that people elect to modify their body, they are activating unconscious structures of the psyche. Tattoo images are archetypal by virtue of their resonance and charge. Piercings on the body activate chakra energy. As long as the bridge between ego and the unconscious remains closed, people will use body modification in a homeopathic attempt to open it.
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(Publication No. [[AAT 3247244|http://proquest.umi.com/pqdweb?did=1253472681&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Within our modern worldview, we suffer a loss of the imaginal as psyche is rendered separate from matter, spirit from nature, memory from futurity. Our felt subjectivity thus is often interpreted as one-sided psychological projection rather than as psyche's eternal process of 'possibilizing.' As Avens observes, psyche longs for a 'participatory, materialization of felt subjectivity.' This is our birthright.
In paradox found, we enter the middle ground of "both/and," where the space between our epistemological splits is eradicated. C. G. Jung, long intrigued by the paradoxical play of psyche and matter, called for an eradication of opposites so that a radical third, the coniunctio, might emerge. Critical to this process is psyche's participatory materialization of felt subjectivity.
In this dissertation, I explore the emergence of the radical third and its requisite revisioning of what we call matter. This matter was once assumed to be "tangible," writes Jung, but with the eruption of the new sciences, we have learned matter is really "an hypothesis...a symbol for something unknown, which may just as well be 'spirit,' or...even God." I investigate matter within the prism of memory, not the Hallmark memory constrained by a linear, time-bound trajectory, but memory as restored to its original meaning: the constant abiding of an emotional essence of importance which transcends time.
I chose the artistic method, herein called the Depth Memoir. After constructing a thematic, theoretical hermeneutic analysis of the West's relationship to time, memory, and the imagination, I have written eight depth memoirs, each emerging from the fertile psychotextural sod of childhood, Bachelard's so-called first time, the archetypal significance of which places it outside of causal time.
I propose that Depth Memoir becomes a therapy of creation and a bridge between epistemological splits: memory, rooted in the imaginal, mirrors a psyche in which the observer and the observed are categorically fluid. Thus, Depth Memoir helps point the way to transcending the egoic, time-bound I and our one-sided grasping onto the world. Moving through this deep remembering, so we are moved, witnessing the sacred act of reverse transubstantiation. In Depth Memoir, flesh becomes word as the heart learns to speak its original language, once again, or perhaps, for the first time.
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The earth's places have become interchangeable commodities: home and ancestral lands are easily abandoned and neglected. Western culture values mobility.
Archetypal psychology has resurrected the concept of the autonomy of matter—rocks, fields, rivers, and buildings—but the aliveness of the non-human world, and our environment's interaction with and effect on the individual psyche remains a secret in mainstream thinking. Places have found advocates in philosophy, phenomenology, mythology, poetry, and geomantic practices. This dissertation joins their contributions to an ensouled place-world with my own views and the experiences and insights of the participants in this filmed project. Aware as a former professional photographer of our time's visual proclivity, I have chosen film as my medium to convey the simple message to those who have forgotten; I am the place where I am.
Places: Dialogues with Land, Home, the Earth, a seventy minute film recorded in digital video, shows the interaction of seven participants with places that have meaning for them. For them, convent, tipi, Victorian mansion, rock plateau, open range, and labyrinth are not mere site or location. In their sheltering aliveness, these places are integral parts of the individual psyche. The varied ways of place depicted in this work invite readers and viewers to examine affinity with—or estrangement from—places in their own lives.
The process and act of engaging with our physical environments while being observed by a camera constellates complexes or evokes repressed memories in both the observer and the observed. Crew, camera, participant, and audience become immersed in alchemical work that hopes to transmute prevailing indifference into a conscious relationship with the earth's places.
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(Publication No. [[AAT 3264654|http://proquest.umi.com/pqdweb?did=1328075121&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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This artistic dissertation uses a bricolage method combining hermeneutics, heuristics, van den Bergian phenomenology, and transit astrology to examine the archetypal aspects of play as a web site. The dissertation is an example of bricolage, and thus the method is indeed part of the message. The web site: [[www.cosmicplay.net|http://www.cosmicplay.net]], contains a series of depth psychological essays which explore cosmic play, or the Hindu notion of //lila//, through cosmology and mythology, chaos theory and depth psychology, and finds that this "Cosmic Game" is an ever-present and eternally returning pattern of death and rebirth. Grof's cartography of the psyche provides a map for the journey through the varied terrains that are explored, while pictures and conversations help to keep the dissertation playful. The web site also examines the "Cosmic Game" through the "Kaleidoscope of Culture" where three different cultural creations, //Chicago// (Marshall, 2002, motion picture), //Disneyland//, and //Mary Poppins// (Stevenson, 1964, motion picture) are explored, and different archetypal aspects of cosmic play are revealed. These cultural creations are considered against the backdrop of the time they were created and that they portray, and they also reflect the archetypal themes that were present in the cosmos at these different times, revealing the universal nature of these cosmic play patterns. In //Chicago//, the pitfalls and perils of play are considered, mirroring the ~Saturn-Pluto planetary archetypal complex. //Disneyland// shows the promise of play reflecting the ~Uranus-Neptune planetary archetypal complex, and //Mary Poppins// illuminates the transformative power of play, which characterizes the ~Uranus-Pluto planetary archetypal complex.
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In the book, //The Little Prince//, a fox shares this secret with the little prince: "Only with the heart can one see rightly; what is essential is invisible to the eye." "What is essential" is the experience of soul—depth, meaning, connection, meaningfulness—that lies hidden in each encounter with the world. It is with the heart, the seat of the imagination, that we "see" and experience the invisible qualities in an encounter that involve us in soul. In this study, the concept of poetic awareness is proposed as an approach to both understanding and teaching the knowing of the heart that involves us in soul in our everyday encounters.
The core elements of the concept of poetic awareness are developed from ideas articulated by James Hillman, Thomas Moore, Robert Sardello, Laura Sewall, and others writing with the insight and sensibilities of archetypal psychology and ecopsychology. These ideas are organized to describe two dimensions of poetic awareness: as an encounter and as an act of imagining—reflecting the reality that soul is an encounter between an animated landscape and an imagining self. Poetic awareness as an encounter considers qualities in the encounter that reveal an ensouled world, anima mundi, qualities such as beauty, nature, spirit of place, and the ugly, which especially prompt our imagining. Poetic awareness as an act of imagining considers the dynamic elements of a differentiated imagination described by Hillman, for example, aesthetic response, notitia or attentive noticing, digesting the image, personifying, psychologizing, pathologizing, mythologizing.
In this study poetic awareness is considered a basic skill, to be taught in school alongside reading, writing, math, and critical thinking. In an attempt to promote greater dialogue between the fields of depth psychology and education about the idea of poetic awareness, this concept is explored in writings by distinguished educators such as John Dewey, Maxine Greene; Douglas Sloan, Parker Palmer, Elliot Eisner, and Kieran Egan.
To approach answering the question of how we might teach this perspective as a concept and practice, five program elements are presented. These elements are a language and conceptual framework, relevant activities, the "n+1" factor, the witness, and the group factor. The backdrop for the discussion of these program elements is my experience directing and teaching for a college study abroad program for many years, primarily in France. The study abroad program is presented as a case study for integrating poetic awareness into a learning program.
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(Publication No. [[AAT 3345858|http://proquest.umi.com/pqdweb?did=1680083791&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Poststructuralism is a theory that has roots in continental philosophy. This theoretical dissertation explores the tradition of continental philosophy by reviewing, among other topics, structuralism and hermeneutics, humanism and phenomenology, and the representation of psychic images.
The goal throughout the review of literature is to find how poststructuralists' critical theories came to be. In very broad strokes, the dissertation shows how philosophies of language are the basis of poststructuralism. It is proposed that depth psychology derives from and contributes to the same philosophies of language that inform poststructuralist theory. In poststructuralism, language is the unconscious. Theorists who adhere in varying degrees to this viewpoint, besides Freud and Jung, are Saussure, Husserl, Heidegger, Foucault, Derrida, and Kristeva. Their ideas are the heart of the review of literature.
A case study is presented. Poststructuralism is described as theory in action by means of a chapter on the revolutionary Events of May '68 in Paris. The discourse of poststructuralist ideas is heard through the words of situationists and students. Their story presents poststructuralism as a response to the loss of poetic meaning in language and in life. The revolution, as a critique of consumerism, capitalism, and the Western ego, is an affirmation of imagination and desire in language.
What happens on a cultural level reflects the relationship between language and personal subjectivity. Poststructuralism is therefore shown to be relevant to the study of depth psychology, especially the conceptual branch of depth psychology known as archetypal psychology. Parallels are drawn between ideas of the founder of archetypal psychology, James Hillman, and those of poststructuralists. If one seeks to more fully understand Hillman's concern about language in depth psychology today, or if one seeks to read post-Freudian and post-Jungian writers, poststructuralism is relevant. Critical theories emphasize depth psychology's connection with language and the unconscious.
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(Publication No. AAT [[3029742|http://proquest.umi.com/pqdweb?did=726041351&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The purpose of this dissertation is to take up a neglected image within the myth //Eros and Psyche//, the story Lucius Apuleius included in his 2^^nd^^-century Roman novel entitled //The Golden Ass// . That image is Psyche's knife.
For nearly two millennia, //Eros and Psyche// has captivated artists, writers, poets, and scholars of myth, religion, archaeology, and psychology as a story of the soul suffering on behalf of eros. At a pivotal moment in the narrative, Psyche commits the transgression that shapes the remainder of the myth. She confronts Eros with a lamp and knife, breaking the taboo against seeing the god. In the vast majority of literature that describes this moment, Psyche's lamp is remembered and Psyche's knife is forgotten. In this dissertation, I determine the knife's literal and symbolic role in the story and read //Eros and Psyche// as a separatio dream text—the alchemical process associated to knives.
To give this neglected image its due, I use amplification to enrich Psyche's knife, deepen the story, and foster a more complete understanding of Psyche and Eros. In attending to the clusters of images that organically associate themselves to Psyche's knife, this dissertation discovers new psychological insights into the journey of the soul. The first amplification, "The Sacrificial Knife," finds an ancestor to Psyche with her knife, the Great Goddess in Paleolithic, Neolithic, and Bronze Age archaeological artifacts who was known by her double-headed axe. The second amplification, "The Lunar Knife," associates Psyche's knife to the moon and views the knife as a lunar weapon symbolizing the rising power of the archetypal feminine. The third amplification, "The Phallic Knife," views Psyche's knife as a phallic image symbolizing the archetypally masculine urge to penetrate the beloved and an expression of Psyche's boldness in the pivotal moment.
This dissertation concludes that Psyche's knife symbolizes Jung's feeling function—the development of essential discrimination and judgment—that allows us to know our deepest values. It also concludes that //Eros and Psyche// dramatizes the sacred agon between love and the soul in which faithful lovers are also worthy adversaries and, when wholeness is called for, beloved enemies.
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(Publication No. AAT [[3147298|http://proquest.umi.com/pqdweb?did=795908911&sid=4&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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America, the world's only superpower, is powerful because of its economic machine, driven by mature and emerging companies that are led by the superhero ~CEOs. Today these ~CEOs are seen as greedy, self-serving, and corrupt. How ~CEOs obtain their power and why it sometimes destroys them is the subject of this dissertation.
The method chosen to examine this subject is dialogical hermeneutic research. The researcher is an active CEO. This study scrutinizes the attachment of a CEO to the archetypal forces of the unconscious. It draws the conclusion that most ~CEOs obtain their power from a father complex, which is ultimately attached to the Zeus archetype. The research indicates that in today's global economy, the CEO's function is becoming more conflicted; and that, for those who choose to lead, an attachment such as Zeus may be even more necessary in the future.
To describe the background of the American CEO, mythology, particularly American myths, are reviewed. A possible scientific explanation of the archetype is considered. The paper also includes an evaluation of what power is and how it operates in American corporations. How ~CEOs move from an attachment to infant archetypes to the father archetype is also investigated.
The dissertation concludes, quite emphatically, that practically all entrepreneurs and most successful ~CEOs embody an attachment to the Zeus archetype. Further, since the archetype is bipolar under stressful circumstances, individuals may become possessed by its negative pole, which can destroy them and, sometimes, the companies they lead. Case studies from the researcher's past and from public figures are reflected upon.
The dissertation also concludes that the loss of belief in a deity is a major problem for America, its citizens, and its ~CEOs. The research finds that some ~CEOs maintain their religious beliefs and thereby preserve a balance with the Zeus propensity to use personal power destructively. A possible solution for the nonreligious ~CEOs would be to become acquainted with Jungian psychology and move toward the arduous process of individuation.
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This autoethnographic project chronicles 2 years of my experience as a depth psychotherapist in a culture dominated by the medical model. Managed care in California wants to be inclusive and progressive in its approach to service delivery; however, the ability to be innovative and respond to what is actually happening in the population served by public managed care systems is still constrained by the language of pathology and medicalization. The system of managed care is greatly concerned about access and cultural competence, yet the language and practice of managed care wants quantifiable data. How valued people feel in their community, how loved they feel and how they make meaning of lives often weighed down by extreme poverty, lack of housing or employment, high rates of substance abuse, and chronic interaction with the legal system cannot be measured quantitatively. In American culture, modern psychology and its related practices closely approximate the standards and practices set forth by the Western medical or disease model. This dissertation reflects my attempt to bridge the gap between positivist, medicalized ways of knowing and practicing, and the soul-centered and holistic ways of knowing indigenous to depth psychotherapy.
The vehicle for this research was a nonprofit organization I established in April 2010 called Sierra Agape Center for Soul-Tending, whose mission is to offer donation-based depth psychotherapy and other modes of nonmedicalized wellness services. The research approach saw through the lens of liberation psychology, the scope of which widens in order to recognize how historicity and sociocultural and economic differences shape human thought and expression. This research questioned whether psychology itself has been colonized and subjugated by the medical model and how it has informed the tenets and practices of psychotherapy. The findings are an autoethnographic chronicle of the first 2 years of my work as a depth psychotherapist practicing within Sierra Agape Center's mission and vision of tending the soul, yet also attempting to find a common ground with the culture of medicine.
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(Publication No. [[AAT 3173605|http://proquest.umi.com/pqdweb?did=913541441&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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The primary focus of this study was to answer the methodological question: What are the primary components of a psychobiography of Rasputin, using a depth psychological emphasis? Sub-questions were: (1) What was the personal psychology of Rasputin? (2) How did the personality of Rasputin interact and interface with other personalities in his interpersonal relationships? (3) How did history, culture, environment, religion and the collective unconscious influence the life and times of Rasputin? Using the hermeneutical method combined with a case history approach, biographical, historical, philosophical, and religious sources were examined to establish a general framework of meaning in regard to the personal and collective psychological milieu surrounding the life and times of the subject. Personal, interpersonal, environmental, historical, cultural, religious, archetypal, and imaginal influences were identified and discussed. This study revealed that the fates of Rasputin, the Russian Imperial Family, and the Russian collective were inextricably intertwined in an epic story of conscious and unconscious psychological forces of history that move beyond the microcosm of individual psychology to approach the macrocosm of the universal collective.
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(Publication No. AAT [[3137279|http://proquest.umi.com/pqdweb?did=766270581&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The mythic theme of heroic ascent that has dominated Western culture across time cries out for somatic grounding. This is as true today as it was 500 years ago when //The Lady and the Unicorn// tapestry was first conceived of and created. Traditionally interpreted as an allegory of the senses (touch, sight, smell, hearing, and taste), the tapestry's six panels carry archetypal dimensions in their imagery, suggesting the impetus toward incarnation and alchemical transformation. The Lady , symbolically associated with the soul's wisdom, can be understood as the reconciling agent in the ancient split between body and spirit. In this work, I have emphasized the feminine symbolism of body, soul, and the entire material world, based upon a long tradition within mythology and theology of equating these realms with the feminine body-vessel.
The circular room at the Cluny Museum in Paris, home to //The Lady and the Unicorn// tapestry, suggested my thematic hermeneutic method. This approach was facilitated through an empathic engagement with my subject, and a strong heuristic element that emphasized self in the work through the inclusion of dreams, artwork, journaling, active imagination, and reveries. By following the archetypal rhythms of the individuation process through each of tapestry's six panels, I attempt to reveal the indivisibility of self and culture in the larger evolutionary adventure. Synchronistic events, emerging out of the meeting between the historical past and present, directed the course of this study over time.
Major findings of the study include the need for somatic grounding in both depth psychology and history as a way of engendering individual and collective transformation. Re-situating psychology in art was found to be a powerful co-determinant in this process. The dynamic interaction between the dissertation process, the thematic material, my personal journey of individuation, and the autonomous quality of language, was acknowledged as a co-creative element of this work.
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(Publication No. AAT [[3144564| http://proquest.umi.com/pqdweb?did=790232021&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Indigenous peoples not exposed to the civilizing processes of the West maintained access to modes of perception and sensing capabilities that kept them in a flow of intelligible communication with the nonhuman as well as the human world. Modern persons have allowed these innate capacities to atrophy. The result is an overvaluing of the human and a forgetting of the delicate inter-dependence of the earth community. This has effected a tragic loss of health, balance, and harmony ecologically, psychologically, emotionally, and spiritually.
As humans, we are inherently endowed with these indigenous sensibilities. Though dormant, they can be recovered. The endeavor, however, requires a strong commitment to the processes such an awakening initiates.
This dissertation is a heuristic and hermeneutic description of my own journey as the indigenous dimension of my psyche began to revive. I discovered that the ways in which Westerners have regarded and treated indigenous peoples the world over—the unapologetic conquest, disrespect, violence, oppression, and marginalization—are exactly how we have tacitly been trained to treat the indigenous aspects of our own natures. To recover respect and a voice for the indigenous mind is to go against fierce internal and external structures built specifically to disavow and exclude these ways of knowing and being.
My contention is that this work has become imperative for Westerners if we are to regain ecological and internal equilibrium. The split from our own natural selves has caused us to become destructive to ourselves, each other, and the natural world—for the most part unwittingly, without evil intent, not realizing the consequences of styles of thinking and living unquestioningly pursued. The inertia is hard to interrupt, yet a radical reversal is required. In my case, the reversal was violent, devastating, and unwelcome until I began to grasp the importance and meaning of what was happening and why. My hope is that if these meanings can be communicated and understood, other persons may be able consciously and creatively to bring about changes that will assist individuals and thereby the larger culture and our planet in necessary recovery and reawakening of the indigenous mind.
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(Publication No. AAT [[3029747|http://proquest.umi.com/pqdweb?did=726041381&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]
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The purpose of this dissertation, utilizing a phenomenological and heuristic approach, was to explore the essential nature of the experience of six midlife women (ages 45-57) when they enacted ritual to remember and commemorate life milestones. This research emerged from awareness that crucial periods of feminine psycho-biological transitions are given little acknowledgment in present-day culture.
The literature review offers a broad exposition of themes involved in the practice of ritual linked to rites of passage. Perspectives from depth and archetypal psychology, ethnology, and alchemy, with consideration of sacred and soulmaking aspects of ritual are presented. The deleterious effects of the absence of initiatory rites and the concept of the initiatory wound is explored. Areas of women's concerns are presented with special focus on the image of the medial woman from the work of Wolff.
The experiential aspect of the study consists of three phases addressing areas pertaining to the women's remembrances of transition periods of adolescence, adulthood, and midlife. In phase 1, the women as co-researchers were individually interviewed by means of audiotape and asked to reflect back to the physical/emotional markers and defining moments of major life transitions. The women then came together as a group to plan, devise, and enact ritual to recognize each of the life passages. In the last phase of the research through audiotaped interviews, the women described the impact and effects of honoring their life transitions as seen through the lens of ritual. During the study, the researcher actively participated as documentor, facilitator, and co-researcher.
The findings provide glimpses into amplification of archetypal motifs, deep soulwork, and attitudinal shifts experienced by co-researchers. Several meaningful themes emerged during the ritual process, including: authenticity of intention, relatedness within the group, the security of sacred space, engagement in soulwork , psychic healing, integration , and personal validation . The final consensus of the co-researchers was that the practice of ritual opened up a potent process to put their lives in context by offering imaginal and soulful ways of looking into the significance of life passages.
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This dissertation explores Intimate Partner Violence (IPV) through a transpersonal and depth psychological lens. Utilizing current IPV research and writings, a critical hermeneutic method is used to explore cross-discipline, integrated, and transpersonal views of IPV to construct an expanded view of intimate relationship. From this exploration emerges a conception of IPV as a transpersonal, relational, and multiple group of phenomena in which aggression and violence are often a feature; sometimes a central feature. This dissertation extends IPV research by suggesting integration of various perspectives for modeling violence in relationship dyads and the individuals in those dyads that may lead to more effective responses to aggression and violence occurring in intimate relationships. It also extends interpersonal conceptions of IPV by engaging in a dialogical and critical hermeneutic exploration of transpersonal aspects of IPV. Implications and recommendations for IPV research and interventions are also briefly discussed.
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Serpent-haired Gorgon Medusa is generally conceived of as a figure of irredeemable evil. Yet a survey of the vast body of Gorgon Medusa myth, literature, and imagery, since Homer circa the 7th or 8th century BCE, reveals a far more complex iconic entity. Medusa, whose name means //Queen// in archaic Greek, appears variously as a hideous monster, a beautiful seductress, and as a symbol of feminist empowerment.
This dissertation is a theoretical study in Archetypal Psychology seeking an understanding of the role of the Gorgon within psyche. Embarking on the premise that the classic myth presents a fragmented, distorted version of Medusa's mythos, this dissertation seeks to uncover her origins and to theorize what archetypal energy Medusa might have represented that has been excised from psyche.
In addition to surveying classical texts, I examined Gorgon artifacts at Greek Mystery sites at Eleusis, Delphi, and Epidaurus and uncovered Medusa's possible greater divine origins. For instance, Apollodorus, circa first century CE, relates that Athena gives Medusa's blood to Apollo's son Asklepios, God of Healing, as the source of his power of death and resurrection.
Further, Medusa often appears on Greek Goddess Athena's breast, seemingly as a //double-faced shadow sister//. I trace Athena/Medusa's possible joint source in the Neolithic Serpent/Avian Goddess of Birth, Death and Resurrection. The Serpent Goddess represented the chthonic energies of embodied regeneration, and the winged Bird Goddess represented the transcendent energies. Athena/Medusa thus could be viewed as representing the entire cycle of transfiguration—the wholeness of human consciousness.
With the beheading of Medusa, a crucial component of psyche was lost. Iconography reveals Medusa's deep entanglement with shamanism . Therefore, if Athena represents rational Logos cognition, then Medusa could represent the supra-ordinary potentiality of consciousness. I have term this decapitated aspect of psyche the //Medusa Function//. Basing the //Medusa Function// on the altered perception of shamanism, I further explored what the suppression of this aspect of psyche means to human cognitive wholeness and how it could be reclaimed.
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(Publication No. [[AAT 3205591|http://proquest.umi.com/pqdweb?did=1095422971&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This theoretical dissertation enters into a dialogue with the research process as a creative, fictional act. Without grasping for a particular reality, without asking for things to become all too "clear" (the error of taking research literally), we ask what are the poetics of research, fictionalized into being? Martin Heidegger (Macquarrie & Robinson, 1962) assists in framing the spirit of this work with this passage from Plato's //Sophist//:
For manifestly you have long been aware of what you mean when you use the expression " being ". We, however, who used to think we understood it have now become perplexed (<html><i>ηπορηκαμεν</i></html>). ( //Sophist// , 244a) (p. 19)
The manifest security of what is known and seen moves toward what is obscure and unseen. The manifest security of interpretation and research moves toward, and embraces, what is obscure and unseen. With each step one ventures away from the security of the literal mind, the mind that clings in attachment, into what resists any embrace. Indeed, what is obscure and unseen is Hades ( a-wides ), the unseen place. So consciousness descends into darkness, into Hell, lacking a vision, pure immobility. Research is descent ; it descends precisely where movement becomes impossible in the conscious realm.
This dissertation explores movement and immobility, movement through immobility, movement with immobility. As dance involves movement, one's ability to dance will be the struggle of research to overcome itself. Research in this dissertation will be a dance of descent into a version of Hell.It explores the descent into visions of utter immobility and "stuckness," and then attempts to render, poetically, the movement within Hell. As such this project attempts to liberate the enchained subjects of hell, to enunciate their cry of grief, their singular howls of execration, to give voice to the unique stuckness of the images at the bottom of a dry well. The question then arises: How do they enter the dance?
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(Publication No. AAT [[3166385|http://proquest.umi.com/pqdweb?did=885711391&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The phenomenon of border embraces numerous sensibilities. From a cultural stance, border space represents the margins, the place at the edge that by its very nature attracts duality, fluctuation, and change. Borderlands are places that separate this side and the other side, yet also invite possibilities for new gestations in middle space. At a symbolic level, border space represents a place where death and rebirth coexist, where identities are transformed and reshaped. This work examined two areas: (1) the phenomenon of border in the context of lived space and time; (2) the evolution of salient Mexican feminine figures, including Our Lady of Guadalupe, La Malinche, La Llorona, and La Curandera, from an historical and archetypal stance, exploring how these mythological and cultural images have been important to and influenced the modern-day Latina.
This study applied heuristic and phenomenological methods to explore and examine borderland phenomena looking at the ~Texas-Mexico border from cultural, psychosocial, and depth psychological perspectives. Eight second-generation borderland Latinas were interviewed for this study, which then led to a holistic and thematic interpretation of their borderland experiences. A creative summation attempts to capture the essence of the study through poems, odes, invocations, and photographs that reflect the borderland experience individually and collectively. The body of literature included works devoted to the study of border feminine figures, scholarly material that examines current social theories related to the borderland phenomena, and literary works that support the creative piece of the dissertation. The works of Jung, Hillman, Freud, as well as various post-Jungian authors, feature prominently in the analysis and discussion of the findings.
The study concludes that honoring border experiences and archetypal images through aesthetic expression contributes to the reshaping of cultural identities in a way that provides a deeper understanding of border as sacred space—a place where soul resides, where ruptures occur, where shadow elements abide, and where keen observers of the borderlands through their creative wisdom and knowledge emerge as socio-cultural poets or //illuminadoras// to give voice to and transform borderland culture.
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(Publication No. [[AAT 3264673|http://proquest.umi.com/pqdweb?did=1328075061&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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The myth of Narcissus has been told and retold for over two thousand years. This theoretical dissertation returns to the myth as written by Ovid in the //Metamorphoses// with the vulnerable eyes and subtle ways of knowing associated with depth psychology. Using a hermeneutic approach and engaging an orientation through the feminine, this dissertation challenges dualistic constructions of reality and explores ways in which self and other can be imagined. Valuing historical and esthetic consciousness, this dissertation follows how consciousness in the West has evolved and suggests alternate ways of understanding. As a mythic personage who escapes any attempt at specific interpretation or definition, Narcissus inspires theories about his personality, his life between the humans and the gods, and his ultimate fate when he sees his own image reflected. Literature researched in this dissertation encompasses how themes and images from the myth have appeared in works of literature and art, variations of the myth, the impact of narcissism as a personality disorder as well as a creative function of the psyche, the relationship of narcissism and culture, philosophical and gender issues related to the myth, and the ultimate significance of the reflection of the self. This dissertation explores the characters and actions of the myth beyond the linear, literal story in an effort to uncover the more complex interrelatedness of themes. The water and landscape of the myth are connected to feminine themes, how water can be imagined as an esthetic and psychological substance, and the concept of the anima mundi. The convoluted ideas around the theme of the double are used to provide insight into the duality and duplicity of psychic life. Following Narcissus to the underworld opens a soul perspective and the importance of embodied consciousness. This dissertation remembers Narcissus through dreams, alchemy, and the archetypal world to bring the myth into modern psychological perspectives. Ultimately it establishes how the myth invites psyche to recall and return to elements of psychic life that connect human consciousness to the natural world and life itself.
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(Publication No. [[AAT 3155826|http://proquest.umi.com/pqdweb?did=828443651&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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Based upon personal experience as a milieu therapist at the Orthogenic School in the 1990s as well as upon work in other residential treatment institutions, the author is taking a new look at Bruno Bettelheim's theory and practice of milieu psychotherapy. The intention is to make it available to those working with children and adolescents suffering from severe emotional disturbances and mental illness.
This study builds a foundation for milieu psychotherapy informed by depth psychology-integrating findings from contemporary research with traditional perspectives such as interpersonal neurobiology, infant research, trauma studies, attachment theory, and psychoanalysis. All of these point to the centrality of relationship, emotions, and the unconscious in both normal development and the healing process.
Through essays that speak to the heart, the author continues Bettelheim's tradition of a poetic prose that is evocative, provocative and engaging so that the reader can participate in the journey to liberate the therapeutic milieu from the grip of behavior management, returning it to a place where common humanity, empathy, and healing is central.
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Women who prepare for a natural, normal childbirth are often traumatized and feel depersonalized by the experience of an emergency caesarean birth that is in such contradiction to their expectations and preferences. Women often feel their voices silenced during their experience in the hospital. Many women report feeling marginalized and devalued.
This dissertation explores the prospect of incorporating a more depth psychological, holistic and soulful approach to birthing, particularly in a hospital setting and unexpected caesarean births. I utilized the participatory action research method to access the attitudes, feelings, and behavior of five women who experienced an emergency caesarean birth. Specifically, these co-researchers desired a natural (non-medicated), normal (vaginal) childbirth experience, but unexpectedly underwent an emergency caesarean birth. I incorporated Herda's (1999) participatory hermeneutics in the inquiry. I also used Moustakas' (1999) [participatory] creative synthesis in analyzing, writing, and presenting the report to the hospital.
The research revealed that participants had a difficult time navigating the gap between their expectations about a natural birth process and the reality of their unplanned, emergency caesarean, something that they were not prepared for. This dissonance between their expectations and reality led them toward an unsatisfactory birth experience by which they felt depersonalized.
Dialogue is an essential component within depth psychology, and the participatory action methodology I used allowed for the dialogue to be listened to and heard. The research methodology I used served to liberate the silenced voices of women who had unplanned, emergency caesarean births. The research revealed several steps that could be taken to make the emergency surgical birth less traumatic for these mothers. The suggested recommendations focus on the preparation of the mother, the preparation of the physicians, nurses, and staff, and the introduction of a third party counselor. These suggestions for change were submitted to, reviewed, and accepted by the medical professionals at the hospital who are in a position to make change in the hospital procedures. The research ultimately reveals that childbirth is a vital aspect of our life journey, one that would benefit from more psychological research.
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(Publication No. [[AAT 3238859|http://proquest.umi.com/pqdweb?did=1251828951&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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How can psychospiritual experiences result from a new form of sandplay, a method of applied Jungian psychology introduced by Kalff in 1980? Sandplay is a therapist-assisted use of miniatures in a sandtray, a nonrational, preverbal, sensate method for self-exploration and healing.
This dissertation explores and documents the phenomenon of an individual's creating three intentional sandtrays in solitude and reflecting on them. I have coined a new term, //sandwerk//, describing a way one can practice this adaptation of sandplay for personal growth.
Sandwerk offers a process for recognizing and assimilating some contents of the unconscious. One provides one's own free, protected space for creativity and relating to imaginal figures, and explores symbols that personify archetypal patterns of energy. This experience, as a transformative practice, offers the potential to integrate the unconscious into waking life and develop a stronger personality during the second half of life.
Art therapy, drawing mandalas, and dreamwork employ similar visual projective techniques.
This dissertation uses phenomenological research methodology by gathering data from a small sample of six therapists and spiritual directors, aged 49-70. Each co-researcher focused on a subjective question and created three sandtrays within one week. They discussed their individual introductory rituals and experiences of the process. I distilled the interviews after making my own sandwerks.
Some results of the study were unexpected. Participants expressed a range of feelings: surprise, fear, love, despair, wholeness, and fascination. They reported discovering meaning, respect, awe for the process, and further questions. On various levels, co-researchers were able to contain conflict assisted by experiencing the images. They extended their insights and transformed, assimilating contents of the unconscious. Their relationships with imaginal figures deepened their sense of the symbolic, and mediated inner and outer life.
This research finds that sandwerk—an individual practice for personal development that is intentional, serial, imaginal, and relational—offers a method, a process, and a potential for integrating unconscious dynamics into awareness. It facilitates individuation, a Jungian term for becoming one's authentic whole self in relationship to a transpersonal power. Moreover, sandwerk can liberate Jung's depth psychology and Kalff's sandplay from the consulting room.
<<<
<<pl >>
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This study investigates the image of fog as a psychological experience, a mental state of confusion and ignorance that clouds the mind and impedes awareness. In Scarlett O'Hara's recurring, post Civil War nightmare, the dreamer-protagonist of Margaret Mitchell's novel Gone With the Wind is lost in fog, searching vainly for a safe haven. The fact that at the novel's close the entire city of Atlanta, Scarlett's home, is cloaked in dense fog appears significant, a synchronous manifestation of a common fog that manifests not only in the individual psyche of the dreamer, but also in the collective psyche of the culture in which that dreamer resides.
This study is psycho-social in nature, noting and exploring the intimate relationship between the individual and cultural psyche and seeking fog's hidden truths and meanings in both of these contexts. In order to bring the study into the realm of current relevance, its exploration of Civil War era Southern cultural fog serves as a transition to, and a template for, investigation into the fog of contemporary America.
Primary methodologies used to investigate individual and cultural fog are deconstructive in nature. Foggy myths, conventions, and facades are detected, penetrated, analyzed, and dismantled with the intention of clearing a way for both a deeper understanding of revealed elements and the emergence of fresher, healthier, and more truthful constructs. The method of hermeneutics is employed in the interpretation of the disclosed elements. In approaching the text of Gone With the Wind as a living being, to whom the researcher attends closely in order to comprehend its nature and meanings as deeply as possible, the phenomenological method is also employed.
A major finding is that culture is a primary source and disseminator of psychological fog. The study's purpose is to elucidate some of the ways in which culture performs this role. The implication for Depth Psychology is the need for heightened awareness of cultural fog as a source of psychopathology and a fuller and more comprehensive approach to the intimate relationship between psyche and culture.
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(Publication No. AAT [[3119793|http://proquest.umi.com/pqdweb?did=765346361&sid=9&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The general public, the mental health profession, the American judicial system, and criminalized male drug addicts themselves are struck with a social paradigmatic attitude toward criminalized male drug addicts that characterizes them as dirty, rotten, scumbag sewer rats.
This attitude, which others have toward them and which they have about themselves causes a self-fulfilling prophecy of aberrant behavior that keeps them isolated from the general public. As long as their dysfunctional behavior is scrutinized and labeled in this way, most addicts will continue to remain in a marginalized sector of society with little motivation to join the ranks of the general public.
To complicate matters, most criminalized male addicts who do recover retain many of the qualities that have placed them into this category in the first place, and many of those qualities are redemptive if they apply them to the betterment of mankind.
Motivated by spending more than 30 years as a member of this population, I have asked how I might inspire myself and others of my ilk to view themselves not as degenerates, but as worthy and productive people who have been directing the proclivities of the trickster archetype in the wrong direction.
To approach this phenomenon, I have chosen a phenomenological/artistic methodology: phenomenological in that I analyze data gleaned from interviews with drug addicts, and artistic in that I elucidate the lived experiences of criminalized male drug addicts in a series of stories about the fictional figure of Harry Scumbag.
Through these stories, I have elucidated the trickster archetype in drug addicts both in the stories themselves and in the act of story-telling, for in telling these stories, I, too, continue my own trickster ways creating works that are confabulation, partly factual and partly fictional. In the process, the redemptive possibilities in the trickster archetype emerge.
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<<pl 858607138>>
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The Confluence Project, a series of seven memorials created to acknowledge the Indigenous peoples and landscape along the Columbia River in the Pacific Northwest, was the inspiration for this dissertation. Individually and collectively, the memorials provided an opportunity to imagine a pedagogy for cross-cultural healing. A phenomenological and heuristic approach to the seven memorials provided the author with the opportunity to imagine a creative proposal for a transformative liberal arts course. The author believes a transformative liberal arts course, informed by a depth psychological approach to anti-oppression, requires educators to consider a therapeutic sensibility to address the historical continuum of oppression. Four elements of depth psychology, and one of education, provided context for such a framing: Archetypal, cultural complex, collective unconscious, imaginal dialogue, and place-based pedagogy—each invoked imagination and generated a creative method to engage students in an arts-based and place-based critical consciousness. Each memorial, imagined as a migratory corridor between the collective unconscious and personal conscious, is a bridge between past and present. The memorials, individually and collectively, also provide an interdisciplinary and intercultural expression. The interconnection of self, other, and environment are inter-contextual //s/places// of engagement with culturally diverse ways of knowing. In essence, the inquiry reveals the similarities between indigenous psychology, depth psychology, Native American spirituality, ecopsychology, and ecofeminism.
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(Publication No. [[AAT 3247250|http://proquest.umi.com/pqdweb?did=1253473041&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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Silence has a story to be told. Silence fills the empty spaces in our hearts, the room, and our world. Silence questions. She stirs the imagination. Silence called to me to tell her story. Wondering what is to be learned about silence from a depth psychological perspective, I embarked on a long journey to discover what silence has to teach us about tending the soul of the world. Silence became my companion, informer, and co-creator, all the while maintaining an element of the mysterious and the ineffable. Finding that no one method was sufficient for the complete development of this elusive topic to be fully developed with integrity, it became clear that a hybrid methodology was necessary. The method developed into a theoretical research in the hermeneutic tradition combined with an autoethnographic heuristic voice infused with a mythopoetic/imaginal process. The amalgamation created an alchemical hermeneutics, "a hermeneutics of the depths, a hermeneutics with soul in mind" (Romanyshyn & Goodchild, 2003, p. 3). Alchemical hermeneutics honors the "mundus imaginalis" and the researcher's inescapable participation along with the rigors of scholarship and theoretical research. The exploration of silence embraced contemporary expressions of silence in creativity—music, art, literature, poetry, and film. The lost voices of the natural environment, women, the oppressed, and gods and goddesses of mythology asked to be heard and recognized. Studies of contemplative silence illuminated pathways to soulful awareness. However, silence refused to be compartmentalized or reduced to a series of definitions. Of primary interest to depth psychology is the relationship of silence to soul. Silence becomes the womb, the alchemical vessel, containing the universal archetypal elements of masculine and feminine energies, mythology, technology, science, creativity, intelligence, imagination, instinct, body, emotions, nature, and every imaginable facet of existence. As the contents of the vessel are filtered through the heart, a new vision emerges. Soul, which is beyond the realm of ego and the realm of distinction and separation, is a manifestation of silence. Therefore with loving awareness and wisdom grounded in silence, depth psychology provides an opportunity to tend the soul of the world.
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(Publication No. [[AAT 3250886|http://proquest.umi.com/pqdweb?did=1273105981&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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Hidden deep within the psychological and spiritual world of diasporan Armenian culture live the stories of forgotten life journeys. Armenian women's courageous footsteps led them through trauma, exile, and relocation. Their silenced voices, fragmented psyches, and erased histories contributed to broader cultural memory of loss. Rooted in ancient Near Eastern tradition, their resilient footprints became impressed in narratives of cultural dance tradition. Perhaps my love and experience of Armenian dance include the collective stories and footprints of Sister Fire, an ancient Armenian spiritual transformative tradition referenced by Carl Jung. The purpose of this dissertation is to see psyche's story in relation to cultural dance-to witness the meaning of the experiences of ancient Armenian dance in diasporan Armenian women's lives. Literature of Armenian studies, anthropology, Jungian psychology, and psychologies of liberation dialogue in relation to dance in this multidisciplinary phenomenological study. Feminist, post-modern, indigenous, and decolonizing approaches deepen the research methodologies. Inspired by traditions of depth psychology and psychologies of liberation, I impart a multifaceted methodological research process for narrative presentation which intertwines heuristics research, witnessing, dialogical interviews, thematic analysis, dream analysis, narrative analysis, and in-depth interpretive analysis. Personal and communal narratives emerge from the interpretation of life stories of sixteen multi-generational Armenian women of the international Antranig Dance Ensemble. This dissertation uncovers five significant psychological meaning systems which inform the dancers' life stories: tradition (sacrifice and love), individuation (sacred place and self-discovery), reclamation (mercy and longing), expression (feminine essence and voice), and social action (freedom and activism). With footprints on the stage as ink impressed upon the pages of narratives, these dancers' stories belong to history. This dissertation concludes the necessity for depth psychology to recognize the healing and individuating values of cultural dance in ensemble. Sister Fire, a collective dance expression of new life, integrates and liberates the diasporan psyche in a circle of love.
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Depth Psychology Dissertations
<<pl 858605543>>
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An intense reaction to a piece of music bears a strong resemblance to the Jungian constituents of an archetypal encounter. This dissertation explores how such experiences occur in the lives of men, affording them access to intimacy as a mode of archetypal experience. It poses the research question: what could be revealed by exploring the archetypal relation between music, men, and intimacy? The study bases its approach on the core concepts of James Hillman and the field of archetypal psychology, which imagines the individuation of archetypal images from the personal psyche as soul-making. The mythic figure of Orpheus appears throughout the study as a point of access into the archetypal dimension of the research and its findings.
Previous research on the topics of music psychology, male psychology, and intimacy have given scant attention to the archetypal substrate of these expressions of psychological life, nor how they converge in the lived experience of an intense reaction to music. This study interviews a diverse group of six men, asking them for an in depth description of an intense experience in music. The descriptive phenomenological psychological method of Giorgi and Giorgi (2004) provides an analysis of the interview transcripts, which identifies ten common themes, and synthesizes the phenomenon's essential structure. The research finds that music provides men access to a full range of emotions, relationships, and contexts for both revealing and expressing various aspects of their identity. Images and movement are frequently present, and men turn to the richness of metaphorical and poetic language to describe their experiences. Themes of memory, loss, death, and existential meaning are common, as well as the numinous sense of awe encountering a powerful presence outside oneself. Men describe music as a source of personal learning and discovery. A wide range of intense physical reactions are also present. The discussion of the findings treats these themes as archetypal images returning to their mythic primordial origins, and providing a practical articulation of the core concepts from archetypal psychology.
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(Publication No. AAT [[3155826|http://proquest.umi.com/pqdweb?did=765213641&sid=14&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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The question at the heart of this dissertation is how two autonomous individuals who desire intimacy can sustain passion without becoming controlling, needy, bored, or chaotically reactive. This question has led me to focus on how depth psychology can inform David Schnarch's theory of sustaining a "passionate marriage"— marriage denoting emotionally committed couples of all orientations. Schnarch argues that the individuals in a marriage must maintain their own integrity through Murray Bowen's notion of differentiation , which indicates the ability to be emotionally objective, that is, to be caring and intimate, while being nonreactive and separate. Schnarch shows how the sexual relation of a couple reveals dynamics ultimately grounded in their level of differentiation. Moreover, he explains how the enhancement of differentiation fosters passion, intimacy, eroticism, and spirituality within a couple's marital and sexual relation.
This paper addresses the ways in which Carl Jung's notion of individuation deepens and amplifies the notion of differentiation in reference to a couple becoming more nearly whole and passionate within marriage. Specifically, I will apply Jung's theory of the unconscious, the psychological typologies, and their corresponding inferior functions to intimate relations to give further descriptive nuance to problems of fusion (or undifferentiation) within marital relations and sex. Further, I will describe some of the potential subtleties of unrealized sexual potential stemming from one-sided psychological typologies. It is fitting that Jung's discussion of the alchemical conjunction of opposites as a metaphor for the process of individuation also represents the sexual union between two people.
A heuristic search for the discovery of personal meaning of passionate relationships led me in my choice and application of Jungian work to Schnarch's texts. A hermeneutic study of Jungian texts grounds the depth-psychological research around the themes of interpretation and intuition. Appropriately, hermeneutic dialectical inquiry may be an apt metaphor for the openness needed for soul to dance in passionate marriage.
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.popup li a:hover {background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]]; border: none;}
.popup li a:active {background:[[ColorPalette::SecondaryPale]]; color:[[ColorPalette::Foreground]]; border: none;}
.popupHighlight {background:[[ColorPalette::Background]]; color:[[ColorPalette::Foreground]];}
.listBreak div {border-bottom:1px solid [[ColorPalette::TertiaryDark]];}
.tiddler .defaultCommand {font-weight:bold;}
.shadow .title {color:[[ColorPalette::TertiaryDark]];}
.title {color:[[ColorPalette::SecondaryDark]];}
.subtitle {color:[[ColorPalette::TertiaryDark]];}
.toolbar {color:[[ColorPalette::PrimaryMid]];}
.toolbar a {color:[[ColorPalette::TertiaryLight]];}
.selected .toolbar a {color:[[ColorPalette::TertiaryMid]];}
.selected .toolbar a:hover {color:[[ColorPalette::Foreground]];}
.tagging, .tagged {border:1px solid [[ColorPalette::TertiaryPale]]; background-color:[[ColorPalette::TertiaryPale]];}
.selected .tagging, .selected .tagged {background-color:[[ColorPalette::TertiaryLight]]; border:1px solid [[ColorPalette::TertiaryMid]];}
.tagging .listTitle, .tagged .listTitle {color:[[ColorPalette::PrimaryDark]];}
.tagging .button, .tagged .button {border:none;}
.footer {color:[[ColorPalette::TertiaryLight]];}
.selected .footer {color:[[ColorPalette::TertiaryMid]];}
.sparkline {background:[[ColorPalette::PrimaryPale]]; border:0;}
.sparktick {background:[[ColorPalette::PrimaryDark]];}
.error, .errorButton {color:[[ColorPalette::Foreground]]; background:[[ColorPalette::Error]];}
.warning {color:[[ColorPalette::Foreground]]; background:[[ColorPalette::SecondaryPale]];}
.lowlight {background:[[ColorPalette::TertiaryLight]];}
.zoomer {background:none; color:[[ColorPalette::TertiaryMid]]; border:3px solid [[ColorPalette::TertiaryMid]];}
.imageLink, #displayArea .imageLink {background:transparent;}
.annotation {background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]]; border:2px solid [[ColorPalette::SecondaryMid]];}
.viewer .listTitle {list-style-type:none; margin-left:-2em;}
.viewer .button {border:1px solid [[ColorPalette::SecondaryMid]];}
.viewer blockquote {border-left:3px solid [[ColorPalette::TertiaryDark]];}
.viewer table, table.twtable {border:2px solid [[ColorPalette::TertiaryDark]];}
.viewer th, .viewer thead td, .twtable th, .twtable thead td {background:[[ColorPalette::SecondaryMid]]; border:1px solid [[ColorPalette::TertiaryDark]]; color:[[ColorPalette::Background]];}
.viewer td, .viewer tr, .twtable td, .twtable tr {border:1px solid [[ColorPalette::TertiaryDark]];}
.viewer pre {border:1px solid [[ColorPalette::SecondaryLight]]; background:[[ColorPalette::SecondaryPale]];}
.viewer code {color:[[ColorPalette::SecondaryDark]];}
.viewer hr {border:0; border-top:dashed 1px [[ColorPalette::TertiaryDark]]; color:[[ColorPalette::TertiaryDark]];}
.highlight, .marked {background:[[ColorPalette::SecondaryLight]];}
.editor input {border:1px solid [[ColorPalette::PrimaryMid]];}
.editor textarea {border:1px solid [[ColorPalette::PrimaryMid]]; width:100%;}
.editorFooter {color:[[ColorPalette::TertiaryMid]];}
#backstageArea {background:[[ColorPalette::Foreground]]; color:[[ColorPalette::TertiaryMid]];}
#backstageArea a {background:[[ColorPalette::Foreground]]; color:[[ColorPalette::Background]]; border:none;}
#backstageArea a:hover {background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]]; }
#backstageArea a.backstageSelTab {background:[[ColorPalette::Background]]; color:[[ColorPalette::Foreground]];}
#backstageButton a {background:none; color:[[ColorPalette::Background]]; border:none;}
#backstageButton a:hover {background:[[ColorPalette::Foreground]]; color:[[ColorPalette::Background]]; border:none;}
#backstagePanel {background:[[ColorPalette::Background]]; border-color: [[ColorPalette::Background]] [[ColorPalette::TertiaryDark]] [[ColorPalette::TertiaryDark]] [[ColorPalette::TertiaryDark]];}
.backstagePanelFooter .button {border:none; color:[[ColorPalette::Background]];}
.backstagePanelFooter .button:hover {color:[[ColorPalette::Foreground]];}
#backstageCloak {background:[[ColorPalette::Foreground]]; opacity:0.6; filter:'alpha(opacity:60)';}
/*}}}*/
/*{{{*/
* html .tiddler {height:1%;}
body {font-size:.75em; font-family:arial,helvetica; margin:0; padding:0;}
h1,h2,h3,h4,h5,h6 {font-weight:bold; text-decoration:none;}
h1,h2,h3 {padding-bottom:1px; margin-top:1.2em;margin-bottom:0.3em;}
h4,h5,h6 {margin-top:1em;}
h1 {font-size:1.35em;}
h2 {font-size:1.25em;}
h3 {font-size:1.1em;}
h4 {font-size:1em;}
h5 {font-size:.9em;}
hr {height:1px;}
a {text-decoration:none;}
dt {font-weight:bold;}
ol {list-style-type:decimal;}
ol ol {list-style-type:lower-alpha;}
ol ol ol {list-style-type:lower-roman;}
ol ol ol ol {list-style-type:decimal;}
ol ol ol ol ol {list-style-type:lower-alpha;}
ol ol ol ol ol ol {list-style-type:lower-roman;}
ol ol ol ol ol ol ol {list-style-type:decimal;}
.txtOptionInput {width:11em;}
#contentWrapper .chkOptionInput {border:0;}
.externalLink {text-decoration:underline;}
.indent {margin-left:3em;}
.outdent {margin-left:3em; text-indent:-3em;}
code.escaped {white-space:nowrap;}
.tiddlyLinkExisting {font-weight:bold;}
.tiddlyLinkNonExisting {font-style:italic;}
/* the 'a' is required for IE, otherwise it renders the whole tiddler in bold */
a.tiddlyLinkNonExisting.shadow {font-weight:bold;}
#mainMenu .tiddlyLinkExisting,
#mainMenu .tiddlyLinkNonExisting,
#sidebarTabs .tiddlyLinkNonExisting {font-weight:normal; font-style:normal;}
#sidebarTabs .tiddlyLinkExisting {font-weight:bold; font-style:normal;}
.header {position:relative;}
.header a:hover {background:transparent;}
.headerShadow {position:relative; padding:4.5em 0em 1em 1em; left:-1px; top:-1px;}
.headerForeground {position:absolute; padding:4.5em 0em 1em 1em; left:0px; top:0px;}
.siteTitle {font-size:3em;}
.siteSubtitle {font-size:1.2em;}
#mainMenu {position:absolute; left:0; width:10em; text-align:right; line-height:1.6em; padding:1.5em 0.5em 0.5em 0.5em; font-size:1.1em;}
#sidebar {position:absolute; right:3px; width:16em; font-size:.9em;}
#sidebarOptions {padding-top:0.3em;}
#sidebarOptions a {margin:0em 0.2em; padding:0.2em 0.3em; display:block;}
#sidebarOptions input {margin:0.4em 0.5em;}
#sidebarOptions .sliderPanel {margin-left:1em; padding:0.5em; font-size:.85em;}
#sidebarOptions .sliderPanel a {font-weight:bold; display:inline; padding:0;}
#sidebarOptions .sliderPanel input {margin:0 0 .3em 0;}
#sidebarTabs .tabContents {width:15em; overflow:hidden;}
.wizard {padding:0.1em 1em 0em 2em;}
.wizard h1 {font-size:2em; font-weight:bold; background:none; padding:0em 0em 0em 0em; margin:0.4em 0em 0.2em 0em;}
.wizard h2 {font-size:1.2em; font-weight:bold; background:none; padding:0em 0em 0em 0em; margin:0.4em 0em 0.2em 0em;}
.wizardStep {padding:1em 1em 1em 1em;}
.wizard .button {margin:0.5em 0em 0em 0em; font-size:1.2em;}
.wizardFooter {padding:0.8em 0.4em 0.8em 0em;}
.wizardFooter .status {padding:0em 0.4em 0em 0.4em; margin-left:1em;}
.wizard .button {padding:0.1em 0.2em 0.1em 0.2em;}
#messageArea {position:fixed; top:2em; right:0em; margin:0.5em; padding:0.5em; z-index:2000; _position:absolute;}
.messageToolbar {display:block; text-align:right; padding:0.2em 0.2em 0.2em 0.2em;}
#messageArea a {text-decoration:underline;}
.tiddlerPopupButton {padding:0.2em 0.2em 0.2em 0.2em;}
.popupTiddler {position: absolute; z-index:300; padding:1em 1em 1em 1em; margin:0;}
.popup {position:absolute; z-index:300; font-size:.9em; padding:0; list-style:none; margin:0;}
.popup .popupMessage {padding:0.4em;}
.popup hr {display:block; height:1px; width:auto; padding:0; margin:0.2em 0em;}
.popup li.disabled {padding:0.4em;}
.popup li a {display:block; padding:0.4em; font-weight:normal; cursor:pointer;}
.listBreak {font-size:1px; line-height:1px;}
.listBreak div {margin:2px 0;}
.tabset {padding:1em 0em 0em 0.5em;}
.tab {margin:0em 0em 0em 0.25em; padding:2px;}
.tabContents {padding:0.5em;}
.tabContents ul, .tabContents ol {margin:0; padding:0;}
.txtMainTab .tabContents li {list-style:none;}
.tabContents li.listLink { margin-left:.75em;}
#contentWrapper {display:block;}
#splashScreen {display:none;}
#displayArea {margin:1em 17em 0em 14em;}
.toolbar {text-align:right; font-size:.9em;}
.tiddler {padding:1em 1em 0em 1em;}
.missing .viewer,.missing .title {font-style:italic;}
.title {font-size:1.6em; font-weight:bold;}
.missing .subtitle {display:none;}
.subtitle {font-size:1.1em;}
.tiddler .button {padding:0.2em 0.4em;}
.tagging {margin:0.5em 0.5em 0.5em 0; float:left; display:none;}
.isTag .tagging {display:block;}
.tagged {margin:0.5em; float:right;}
.tagging, .tagged {font-size:0.9em; padding:0.25em;}
.tagging ul, .tagged ul {list-style:none; margin:0.25em; padding:0;}
.tagClear {clear:both;}
.footer {font-size:.9em;}
.footer li {display:inline;}
.annotation {padding:0.5em; margin:0.5em;}
* html .viewer pre {width:99%; padding:0 0 1em 0;}
.viewer {line-height:1.4em; padding-top:0.5em;}
.viewer .button {margin:0em 0.25em; padding:0em 0.25em;}
.viewer blockquote {line-height:1.5em; padding-left:0.8em;margin-left:2.5em;}
.viewer ul, .viewer ol {margin-left:0.5em; padding-left:1.5em;}
.viewer table, table.twtable {border-collapse:collapse; margin:0.8em 1.0em;}
.viewer th, .viewer td, .viewer tr,.viewer caption,.twtable th, .twtable td, .twtable tr,.twtable caption {padding:3px;}
table.listView {font-size:0.85em; margin:0.8em 1.0em;}
table.listView th, table.listView td, table.listView tr {padding:0px 3px 0px 3px;}
.viewer pre {padding:0.5em; margin-left:0.5em; font-size:1.2em; line-height:1.4em; overflow:auto;}
.viewer code {font-size:1.2em; line-height:1.4em;}
.editor {font-size:1.1em;}
.editor input, .editor textarea {display:block; width:100%; font:inherit;}
.editorFooter {padding:0.25em 0em; font-size:.9em;}
.editorFooter .button {padding-top:0px; padding-bottom:0px;}
.fieldsetFix {border:0; padding:0; margin:1px 0px 1px 0px;}
.sparkline {line-height:1em;}
.sparktick {outline:0;}
.zoomer {font-size:1.1em; position:absolute; overflow:hidden;}
.zoomer div {padding:1em;}
* html #backstage {width:99%;}
* html #backstageArea {width:99%;}
#backstageArea {display:none; position:relative; overflow: hidden; z-index:150; padding:0.3em 0.5em 0.3em 0.5em;}
#backstageToolbar {position:relative;}
#backstageArea a {font-weight:bold; margin-left:0.5em; padding:0.3em 0.5em 0.3em 0.5em;}
#backstageButton {display:none; position:absolute; z-index:175; top:0em; right:0em;}
#backstageButton a {padding:0.1em 0.4em 0.1em 0.4em; margin:0.1em 0.1em 0.1em 0.1em;}
#backstage {position:relative; width:100%; z-index:50;}
#backstagePanel {display:none; z-index:100; position:absolute; width:90%; margin:0em 3em 0em 3em; padding:1em 1em 1em 1em;}
.backstagePanelFooter {padding-top:0.2em; float:right;}
.backstagePanelFooter a {padding:0.2em 0.4em 0.2em 0.4em;}
#backstageCloak {display:none; z-index:20; position:absolute; width:100%; height:100px;}
.whenBackstage {display:none;}
.backstageVisible .whenBackstage {display:block;}
/*}}}*/
<<forEachTiddler
where
'tiddler.title.replace(/^(A|An|The) /,"").substr(0,1).toUpperCase() && tiddler.tags.contains("Depth Psychology")'
sortBy
'tiddler.title.replace(/^(A|An|The) /,"").toUpperCase()'
write
'"|"+store.getValue(tiddler,"au")+" |[["+ tiddler.title+"]] |"+store.getValue(tiddler,"advisor")+" |"+store.getValue(tiddler,"yr")+" |\n"'
begin '"|sortable|k\n|Author|Title|Advisor|Year|h\n"'
>>
/***
|''Name:''|TableSortingPlugin|
|''Description:''|Dynamically sort tables by clicking on column headers|
|''Author:''|Saq Imtiaz ( lewcid@gmail.com )|
|''Source:''|http://tw.lewcid.org/#TableSortingPlugin|
|''Code Repository:''|http://tw.lewcid.org/svn/plugins|
|''Version:''|2.02|
|''Date:''|25-01-2008|
|''License:''|[[Creative Commons Attribution-ShareAlike 3.0 License|http://creativecommons.org/licenses/by-sa/3.0/]]|
|''~CoreVersion:''|2.2.3|
!!Usage:
* Make sure your table has a header row
** {{{|Name|Phone Number|Address|h}}}<br> Note the /h/ that denote a header row
* Give the table a class of 'sortable'
** {{{
|sortable|k
|Name|Phone Number|Address|h
}}}<br>Note the /k/ that denotes a class name being assigned to the table.
* To disallow sorting by a column, place {{{<<nosort>>}}} in it's header
* To automatically sort a table by a column, place {{{<<autosort>>}}} in the header for that column
** Or to sort automatically but in reverse order, use {{{<<autosort reverse>>}}}
!!Example:
|sortable|k
|Name |Salary |Extension |Performance |File Size |Start date |h
|ZBloggs, Fred |$12000.00 |1353 |+1.2 |74.2Kb |Aug 19, 2003 21:34:00 |
|ABloggs, Fred |$12000.00 |1353 |1.2 |3350b |09/18/2003 |
|CBloggs, Fred |$12000 |1353 |1.200 |55.2Kb |August 18, 2003 |
|DBloggs, Fred |$12000.00 |1353 |1.2 |2100b |07/18/2003 |
|Bloggs, Fred |$12000.00 |1353 |01.20 |6.156Mb |08/17/2003 05:43 |
|Turvey, Kevin |$191200.00 |2342 |-33 |1b |02/05/1979 |
|Mbogo, Arnold |$32010.12 |2755 |-21.673 |1.2Gb |09/08/1998 |
|Shakespeare, Bill |£122000.00|3211 |6 |33.22Gb |12/11/1961 |
|Shakespeare, Hamlet |£9000 |9005 |-8 |3Gb |01/01/2002 |
|Fitz, Marvin |€3300.30 |5554 |+5 |4Kb |05/22/1995 |
***/
// /%
//!BEGIN-PLUGIN-CODE
config.tableSorting = {
darrow: "\u2193",
uarrow: "\u2191",
getText : function (o) {
var p = o.cells[SORT_INDEX];
return p.innerText || p.textContent || '';
},
sortTable : function (o,rev) {
SORT_INDEX = o.getAttribute("index");
var c = config.tableSorting;
var T = findRelated(o.parentNode,"TABLE");
if(T.tBodies[0].rows.length<=1)
return;
var itm = "";
var i = 0;
while (itm == "" && i < T.tBodies[0].rows.length) {
itm = c.getText(T.tBodies[0].rows[i]).trim();
i++;
}
if (itm == "")
return;
var r = [];
var S = o.getElementsByTagName("span")[0];
c.fn = c.sortAlpha;
if(!isNaN(Date.parse(itm)))
c.fn = c.sortDate;
else if(itm.match(/^[$|£|€|\+|\-]{0,1}\d*\.{0,1}\d+$/))
c.fn = c.sortNumber;
else if(itm.match(/^\d*\.{0,1}\d+[K|M|G]{0,1}b$/))
c.fn = c.sortFile;
for(i=0; i<T.tBodies[0].rows.length; i++) {
r[i]=T.tBodies[0].rows[i];
}
r.sort(c.reSort);
if(S.firstChild.nodeValue==c.darrow || rev) {
r.reverse();
S.firstChild.nodeValue=c.uarrow;
}
else
S.firstChild.nodeValue=c.darrow;
var thead = T.getElementsByTagName('thead')[0];
var headers = thead.rows[thead.rows.length-1].cells;
for(var k=0; k<headers.length; k++) {
if(!hasClass(headers[k],"nosort"))
addClass(headers[k].getElementsByTagName("span")[0],"hidden");
}
removeClass(S,"hidden");
for(i=0; i<r.length; i++) {
T.tBodies[0].appendChild(r[i]);
c.stripe(r[i],i);
for(var j=0; j<r[i].cells.length;j++){
removeClass(r[i].cells[j],"sortedCol");
}
addClass(r[i].cells[SORT_INDEX],"sortedCol");
}
},
stripe : function (e,i){
var cl = ["oddRow","evenRow"];
i&1? cl.reverse() : cl;
removeClass(e,cl[1]);
addClass(e,cl[0]);
},
sortNumber : function(v) {
var x = parseFloat(this.getText(v).replace(/[^0-9.-]/g,''));
return isNaN(x)? 0: x;
},
sortDate : function(v) {
return Date.parse(this.getText(v));
},
sortAlpha : function(v) {
return this.getText(v).toLowerCase();
},
sortFile : function(v) {
var j, q = config.messages.sizeTemplates, s = this.getText(v);
for (var i=0; i<q.length; i++) {
if ((j = s.toLowerCase().indexOf(q[i].template.replace("%0\u00a0","").toLowerCase())) != -1)
return q[i].unit * s.substr(0,j);
}
return parseFloat(s);
},
reSort : function(a,b){
var c = config.tableSorting;
var aa = c.fn(a);
var bb = c.fn(b);
return ((aa==bb)? 0 : ((aa<bb)? -1:1));
}
};
Story.prototype.tSort_refreshTiddler = Story.prototype.refreshTiddler;
Story.prototype.refreshTiddler = function(title,template,force,customFields,defaultText){
var elem = this.tSort_refreshTiddler.apply(this,arguments);
if(elem){
var tables = elem.getElementsByTagName("TABLE");
var c = config.tableSorting;
for(var i=0; i<tables.length; i++){
if(hasClass(tables[i],"sortable")){
var x = null, rev, table = tables[i], thead = table.getElementsByTagName('thead')[0], headers = thead.rows[thead.rows.length-1].cells;
for (var j=0; j<headers.length; j++){
var h = headers[j];
if (hasClass(h,"nosort"))
continue;
h.setAttribute("index",j);
h.onclick = function(){c.sortTable(this); return false;};
h.ondblclick = stopEvent;
if(h.getElementsByTagName("span").length == 0)
createTiddlyElement(h,"span",null,"hidden",c.uarrow);
if(!x && hasClass(h,"autosort")) {
x = j;
rev = hasClass(h,"reverse");
}
}
if(x)
c.sortTable(headers[x],rev);
}
}
}
return elem;
};
setStylesheet("table.sortable span.hidden {visibility:hidden;}\n"+
"table.sortable thead {cursor:pointer;}\n"+
"table.sortable .nosort {cursor:default;}\n"+
"table.sortable td.sortedCol {background:#ffc;}","TableSortingPluginStyles");
function stopEvent(e){
var ev = e? e : window.event;
ev.cancelBubble = true;
if (ev.stopPropagation) ev.stopPropagation();
return false;
}
config.macros.nosort={
handler : function(place){
addClass(place,"nosort");
}
};
config.macros.autosort={
handler : function(place,m,p,w,pS){
addClass(place,"autosort"+" "+pS);
}
};
//!END-PLUGIN-CODE
// %/
<<pl 1030161341>>
<<<
This dissertation examines the psyche/matter interface through sensory perception; positing an experience of perception, that while in the field of consciousness, belongs to the senses rather than a subject, a perception that is neither conscious nor unconscious, that is instead psychoid. Jung's concept: psychoid, is as formalized as consciousness when truly examined, which is the reason why the arc of his investigation in: On the Nature of the Psyche, is the proof of his hypothesis of whether or not psyche equals consciousness. The first half of this study follows Jung's thought along this arc, as he moves from this hypothesis to the unmooring of the archetype from its psychoid (irrepresentable) location of the blind instincts to the position of experience. It is this relocation of the archetype into experience that allows Jung to redefine the psyche to include consciousness. What Jung omits in his proof is that experience, pure experience, is about as unrepresentable as are the instincts and that with the insertion of the archetype into consciousness also comes the psychoid—the quasi-psychic. The result is a striking resemblance to one of Freud's mysterious last notes on the same subject: psyche is extended and knows nothing of it.
The second half of this study takes up this marooned position of the psyche in consciousness, via the work of the French philosopher Jean-Luc Nancy, whose text Corpus is, according to Derrida entirely devoted to Freud's theme: psyche extended. However, Nancy's devotion is performative, using writing as this extension of psyche, playing on and stretching out the limit of a signifying consciousness that Western meaning inscribes to language. The outcome: the body, a sense of language that cannot be signified or quantified as it is wrapped up with the very experience of consciousness. Through a close reading of Corpus this study develops the body as the Jungian ego, extending the ego through a non-signifying writing methodology. Employing concepts such as individuation this methodology explores the medium of writing as a psychoid perception, in which sensory experience serves as the interface of psyche and matter providing an experience of the Jungian Self.
<<<
/***
|Name|TagCloudPlugin|
|Source|http://www.TiddlyTools.com/#TagCloudPlugin|
|Version|1.7.0|
|Author|Eric Shulman|
|Original Author|Clint Checketts|
|License|http://www.TiddlyTools.com/#LegalStatements|
|~CoreVersion|2.1|
|Type|plugin|
|Description|present a 'cloud' of tags (or links) using proportional font display|
!Usage
<<<
{{{
<<cloud type action:... limit:... tag tag tag ...>>
<<cloud type action:... limit:... +TiddlerName>>
<<cloud type action:... limit:... -TiddlerName>>
<<cloud type action:... limit:... =tagvalue>>
}}}
where:
* //type// is a keyword, one of:
** ''tags'' (default) - displays a cloud of tags, based on frequency of use
** ''links'' - displays a cloud of tiddlers, based on number of links //from// each tiddler
** ''references'' - displays a cloud of tiddlers, based on number of links //to// each tiddler
* ''action:popup'' (default) - clicking a cloud item shows a popup with links to related tiddlers<br>//or//<br> ''action:goto'' - clicking a cloud item immediately opens the tiddler corresponding to that item
* ''limit:N'' (optional) - restricts the cloud display to only show the N most popular tags/links
* ''tag tag tag...'' (or ''title title title'' if ''links''/''references'' is used)<br>shows all tags/links in the document //except// for those listed as macro parameters
* ''+TiddlerName''<br>show only tags/links read from a space-separated, bracketed list stored in a separate tiddler.
* ''-TiddlerName''<br>show all tags/links //except// those read from a space-separated, bracketed list stored in a separate tiddler.
* ''=tagvalue'' (//only if type=''tags''//)<br>shows only tags that are themselves tagged with the indicated tag value (i.e., ~TagglyTagging usage)
//note: for backward-compatibility, you can also use the macro {{{<<tagCloud ...>>}}} in place of {{{<<cloud ...>>}}}//
<<<
!Examples
<<<
//all tags excluding<<tag systemConfig>>, <<tag excludeMissing>> and <<tag script>>//
{{{<<cloud systemConfig excludeMissing script>>}}}
{{groupbox{<<cloud systemConfig excludeMissing script>>}}}
//top 10 tags excluding<<tag systemConfig>>, <<tag excludeMissing>> and <<tag script>>//
{{{<<cloud limit:10 systemConfig excludeMissing script>>}}}
{{groupbox{<<cloud limit:10 systemConfig excludeMissing script>>}}}
//tags listed in// [[FavoriteTags]]
{{{<<cloud +FavoriteTags>>}}}
{{groupbox{<<cloud +FavoriteTags>>}}}
//tags NOT listed in// [[FavoriteTags]]
{{{<<cloud -FavoriteTags>>}}}
{{groupbox{<<cloud -FavoriteTags>>}}}
//links to tiddlers tagged with 'package'//
{{{<<cloud action:goto =package>>}}}
{{groupbox{<<cloud action:goto =package>>}}}
//top 20 most referenced tiddlers//
{{{<<cloud references limit:20>>}}}
{{groupbox{<<cloud references limit:20>>}}}
//top 20 tiddlers that contain the most links//
{{{<<cloud links limit:20>>}}}
{{groupbox{<<cloud links limit:20>>}}}
<<<
!Revisions
<<<
2009.07.17 [1.7.0] added {{{-TiddlerName}}} parameter to exclude tags that are listed in the indicated tiddler
2009.02.26 [1.6.0] added {{{action:...}}} parameter to apply popup vs. goto action when clicking cloud items
2009.02.05 [1.5.0] added ability to show links or back-links (references) instead of tags and renamed macro to {{{<<cloud>>}}} to reflect more generalized usage.
2008.12.16 [1.4.2] corrected group calculation to prevent 'group=0' error
2008.12.16 [1.4.1] revised tag filtering so excluded tags don't affect calculations
2008.12.15 [1.4.0] added {{{limit:...}}} parameter to restrict the number of tags displayed to the top N most popular
2008.11.15 [1.3.0] added {{{+TiddlerName}}} parameter to include only tags that are listed in the indicated tiddler
2008.09.05 [1.2.0] added '=tagname' parameter to include only tags that are themselves tagged with the specified value (i.e., ~TagglyTagging usage)
2008.07.03 [1.1.0] added 'segments' property to macro object. Extensive code cleanup
<<<
!Code
***/
//{{{
version.extensions.TagCloudPlugin= {major: 1, minor: 7 , revision: 0, date: new Date(2009,7,17)};
//Originally created by Clint Checketts, contributions by Jonny Leroy and Eric Shulman
//Currently maintained and enhanced by Eric Shulman
//}}}
//{{{
config.macros.cloud = {
tagstip: "%1 tiddlers tagged with '%0'",
refslabel: " (%0 references)",
refstip: "%1 tiddlers have links to '%0'",
linkslabel: " (%0 links)",
linkstip: "'%0' has links to %1 other tiddlers",
groups: 9,
init: function() {
config.macros.tagCloud=config.macros.cloud; // for backward-compatibility
config.shadowTiddlers.TagCloud='<<cloud>>';
config.shadowTiddlers.StyleSheetTagCloud=
'/*{{{*/\n'
+'.tagCloud span {line-height: 3.5em; margin:3px;}\n'
+'.tagCloud1{font-size: 80%;}\n'
+'.tagCloud2{font-size: 100%;}\n'
+'.tagCloud3{font-size: 120%;}\n'
+'.tagCloud4{font-size: 140%;}\n'
+'.tagCloud5{font-size: 160%;}\n'
+'.tagCloud6{font-size: 180%;}\n'
+'.tagCloud7{font-size: 200%;}\n'
+'.tagCloud8{font-size: 220%;}\n'
+'.tagCloud9{font-size: 240%;}\n'
+'/*}}}*/\n';
setStylesheet(store.getTiddlerText('StyleSheetTagCloud'),'tagCloudsStyles');
},
getLinks: function(tiddler) { // get list of links to existing tiddlers and shadows
if (!tiddler.linksUpdated) tiddler.changed();
var list=[]; for (var i=0; i<tiddler.links.length; i++) {
var title=tiddler.links[i];
if (store.isShadowTiddler(title)||store.tiddlerExists(title))
list.push(title);
}
return list;
},
handler: function(place,macroName,params) {
// unpack params
var inc=[]; var ex=[]; var limit=0; var action='popup';
var links=(params[0]&¶ms[0].toLowerCase()=='links'); if (links) params.shift();
var refs=(params[0]&¶ms[0].toLowerCase()=='references'); if (refs) params.shift();
if (params[0]&¶ms[0].substr(0,7).toLowerCase()=='action:')
action=params.shift().substr(7).toLowerCase();
if (params[0]&¶ms[0].substr(0,6).toLowerCase()=='limit:')
limit=parseInt(params.shift().substr(6));
while (params.length) {
if (params[0].substr(0,1)=='+') { // read taglist from tiddler
inc=inc.concat(store.getTiddlerText(params[0].substr(1),'').readBracketedList());
} else if (params[0].substr(0,1)=='-') { // exclude taglist from tiddler
ex=ex.concat(store.getTiddlerText(params[0].substr(1),'').readBracketedList());
} else if (params[0].substr(0,1)=='=') { // get tag list using tagged tags
var tagged=store.getTaggedTiddlers(params[0].substr(1));
for (var t=0; t<tagged.length; t++) inc.push(tagged[t].title);
} else ex.push(params[0]); // exclude params
params.shift();
}
// get all items, include/exclude specific items
var items=[];
var list=(links||refs)?store.getTiddlers('title','excludeLists'):store.getTags();
for (var t=0; t<list.length; t++) {
var title=(links||refs)?list[t].title:list[t][0];
if (links) var count=this.getLinks(list[t]).length;
else if (refs) var count=store.getReferringTiddlers(title).length;
else var count=list[t][1];
if ((!inc.length||inc.contains(title))&&(!ex.length||!ex.contains(title)))
items.push({ title:title, count:count });
}
if(!items.length) return;
// sort by decending count, limit results (optional)
items=items.sort(function(a,b){return(a.count==b.count)?0:(a.count>b.count?-1:1);});
while (limit && items.length>limit) items.pop();
// find min/max and group size
var most=items[0].count;
var least=items[items.length-1].count;
var groupSize=(most-least+1)/this.groups;
// sort by title and draw the cloud of items
items=items.sort(function(a,b){return(a.title==b.title)?0:(a.title>b.title?1:-1);});
var cloudWrapper = createTiddlyElement(place,'div',null,'tagCloud',null);
for (var t=0; t<items.length; t++) {
cloudWrapper.appendChild(document.createTextNode(' '));
var group=Math.ceil((items[t].count-least)/groupSize)||1;
var className='tagCloudtag tagCloud'+group;
var tip=refs?this.refstip:links?this.linkstip:this.tagstip;
tip=tip.format([items[t].title,items[t].count]);
if (action=='goto') { // TAG/LINK/REFERENCES GOTO
var btn=createTiddlyLink(cloudWrapper,items[t].title,true,className);
btn.title=tip;
btn.style.fontWeight='normal';
} else if (!links&&!refs) { // TAG POPUP
var btn=createTiddlyButton(cloudWrapper,items[t].title,tip,onClickTag,className);
btn.setAttribute('tag',items[t].title);
} else { // LINK/REFERENCES POPUP
var btn=createTiddlyButton(cloudWrapper,items[t].title,tip,
function(ev) { var e=ev||window.event; var cmt=config.macros.cloud;
var popup = Popup.create(this);
var title = this.getAttribute('tiddler');
var count = this.getAttribute('count');
var refs = this.getAttribute('refs')=='T';
var links = this.getAttribute('links')=='T';
var label = (refs?cmt.refslabel:cmt.linkslabel).format([count]);
createTiddlyLink(popup,title,true);
createTiddlyText(popup,label);
createTiddlyElement(popup,'hr');
if (refs) {
popup.setAttribute('tiddler',title);
config.commands.references.handlePopup(popup,title);
}
if (links) {
var tiddler = store.fetchTiddler(title);
var links=config.macros.cloud.getLinks(tiddler);
for(var i=0;i<links.length;i++)
createTiddlyLink(createTiddlyElement(popup,'li'),
links[i],true);
}
Popup.show();
e.cancelBubble=true; if(e.stopPropagation) e.stopPropagation();
return false;
}, className);
btn.setAttribute('tiddler',items[t].title);
btn.setAttribute('count',items[t].count);
btn.setAttribute('refs',refs?'T':'F');
btn.setAttribute('links',links?'T':'F');
btn.title=tip;
}
}
}
};
//}}}
(Publication No. AAT [[3113900|http://proquest.umi.com/pqdweb?did=765196581&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
Temenos is the sacred container known by the alchemist as the retort or vas hermeticum, by the freemason as the cathedral or rotundus, by the analyst as the consulting room and the transferential relationship itself. Carl Jung viewed the individuation process as an alchemical endeavor in which the analysand, the analyst, and the vessel of their relationship are transformed in the furnace of analysis. In this light, the vessel is both the agent and the object of transmutation.
This dissertation employs a blend of artistic and hermeneutic methodologies. In the tradition of phenomenology, the researcher opens to a hermetic mode of consciousness as a vehicle for bearing witness to the world. She employs psychological, anthropological, philosophical, mythological, religious, literary, architectural, and cosmological theory to probe the question: What makes a container transformational, and how might we partake of its medicine? With the massive breakdown of containment in our world, a strong tincture of imagination must be brought to this psychological enterprise. The researcher dwells inside the inquiry until it yields an empirical response in image, poetry, reverie, memoir, and visual art.
In the individuation of a person, a culture, or a global community, a process of deconstruction, dissociation, and annihilation takes place. The old vessel gives way and familiar notions of containment must be abandoned. This dissertation seeks to encounter "9/11" as an exemplary retort, or vas mirabile . In the national and global psyche, our pathologies have arisen to inseminate the future. At the heart of this study is the contention that the macrocosm of our plight and our possibility is encoded in the microcosm of every gesture, artifact, and dream left in the wake of the World Trade Center explosion—and in the individual and collective psyche.
<<<
(Publication No. [[AAT 3289681|http://proquest.umi.com/pqdweb?did=1436371981&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
<<<
//To tend a living dream image// is to give attention and care to a figure who has visited in a night dream or day dream. Identifying the figure as a living image recognizes that it is animated with psychic life, breath, pulse, movement, and energetic spontaneity. When the dreamer becomes familiar with the figure, watches its activity in imagination, appreciates its instinct and intelligence, and cultivates a fitting relationship with it, the figure can offer potent guidance.
This dissertation traces the practice of tending a living image to its ancient roots, and to the eminent scholars and practitioners whose works create the foundation for this research: Stephen Aizenstat, Russell Lockhart, Mary Watkins, James Hillman, Joseph Campbell, Carl Jung, and Henry Corbin. The investigation asks: what is the experience of the dreamer as he or she tends a living dream image over weeks, months, or years? Interviews with six dreamers describe this experience and its effects. The meanings and essence of the experience are revealed through the comprehensive phenomenological methodology developed by Dr. Amedeo Giorgi.
The research findings make a strong case for venturing beyond skillful interpretive analysis of dream images. The participants report that when they actively tend the living image over weeks or months, the figure becomes a loyal companion. They describe the experience of getting to know the image as a wounded healer, shaman, or inner mentor who is steadfastly accessible in imagination. They offer that their ongoing relationship with the living image initiates shifts in consciousness, helps heal psychic wounds, and feeds the soul. The dreamers affirm that the practice of tending the living image allows them to bridge the inner world of dream, and the outer world of reality, and be profoundly nourished by both.
<<<
<<pl 892053316>>
<<<
The field of psychology has traditionally considered speaking about money and wealth to be a taboo in American culture. The discourse about money in the psychological literature is relegated to discussion of the professional fee in the therapeutic setting and primarily emphasizes the meaning of money as an internal construct. Consequently, money itself is not examined as a monetary mechanism that affects individual and community well-being. My research is a paradigmatic shift from the traditional focus and praxis in psychology on the individual as the locus of the problem and on the neutrality of money to a praxis that attends to individual experiences within a group context //and// that examines money as a structure. In this research I examine the neglect within the field of psychology of seeing through money and wealth and the habitual unconsciousness towards suffering surrounding money. This research on tending to psyche through developing critical consciousness of wealth is an in-depth inquiry into the process of communal re-imaging of money and well-being. The purpose of this study was to deeply listen and attend to experiences and images pertaining to money and wealth with a focus on what has been silenced, marginalized, and disavowed. To explore this I facilitated a participatory action research methodology consisting of five group meetings with health practitioners in San Diego, California, with an emphasis on developing critical consciousness of money. The participants utilized dialogue and art-making as modalities for co-investigating their relationship to money and wealth. Inquiries included explorations of national currency and complementary currencies. The exploration of complementary currency was a significant factor in the process of seeing through and deconstructing stereotypes of money and wealth and towards re-imagining new possibilities. Art-making addressed personal and collective images. As the group engaged in dialogue with the art images an archetypal shift occurred and there was movement from themselves as the object or problem to money as a situation that could be examined. From this viewpoint creative transformation of their relationship to money and wealth took a different form. As a result of the findings I propose a praxis that addresses the current monetary system and new images of well-being as this pertains to wealth.
<<<
<<pl 1468975709>>
<<<
This hermeneutic dissertation explores the ramifications of the day when the 14- year-old Sigmund Freud and his nephew John performed an excerpt from Schiller's drama //The Robbers// in the family's living room. Freud's own writings on art and literature contained the idea that the fantasies artists and poets create are born out of current conflicts that resemble an earlier conflict in that person's life. Viewers or readers of the artist's creation are drawn to the work because similar conflicts and fantasies exist in their own unconscious as well. This basic formula of Freud's is applied to his selection of the text and suggests that the play provided an outlet for conflicted feelings that Freud and Schiller felt towards their individual fathers.
Jacob Freud was by all accounts a remarkably loving and kind man, but his son's self-analysis described an oedipal complex fraught with conflict, rivalry, and murderous impulses. After watching his play for the first time Schiller remarked that he was surprised by the weak father character he had created even though he had intended a much stronger figure. Alongside biographical and textual information, such narrative inconsistencies and slips provided a glimpse below the surface, where a common theme emerged of a conscious desire to maintain the image of a perfect and omnipotent father that was at odds with a repressed realization that their fathers were instead regular human beings with imperfections and weaknesses.
With Freud's relationship to //The Robbers// in mind, two of his later works, //Totem and Taboo// and //Moses and Monotheism//, were revisited. Reflections of his conflicted image of his father stand out in these works. Freud's own writing appears to have provided him opportunities to work through his own father complex. Overall, the research illustrated the ways literature and psychoanalysis can inform each other and underscores Freud's point that artists, especially poets, provide important insights into the unconscious.
<<<
<<link 1952662671>>
<<<
Although the Internet is a useful tool for connecting with information, people, and images, the amount of time spent on the Internet may be affecting time spent offline by serving as a distraction. Spending a lot of time on the Internet may reveal or exacerbate a disconnect with the self. This disconnection could even take the form of an Internet addiction, and could contribute to a neglect of other connections such as to the body, community, and nature.
Chapter 1 discusses how using the Internet excessively as a distraction or as a relatively exclusive sense of connection may create a dependency or an association of connection through the Internet, and considers the need for additional research on this topic. Chapter 2 covers literature on the development of the self, the development of the Western mind, and commentary on modern technology and its power in our lives. Chapter 3 states the specific research question: How might using the Internet as a sense of connection or as a distraction from the lack of connection create or exacerbate feelings of disconnection from an integrated self, from community, and from nature? Chapter 3 also defines key terms used in the dissertation. Chapter 4 discusses the creative methodological approach of writing a screenplay used in this research. In chapter 5, the screenplay, Tech No Connection, is illuminated from a depth psychological perspective. Chapter 6 summarizes the dissertation findings and discusses further areas of study. The screenplay and a self-reflection section are included in the appendices.
<<<
<<link>>
<<<
In this dissertation the following topics are examined: 1. The possible scientifically and archetypally driven causes and resulting effects of disembodiment and fragmentation of the Western mind/psyche; 2. The possible causes and effects of a multi-faceted split between mother and infant predominant in the Western world; 3. The interrelation of the above-mentioned subjects and its resultant influences on our world as we know it.
In order to do the necessary scholarship required of these topics the following disciplines are employed: history, art, depth psychology, archetypal psychology, neurobiology, as well as nonlinear dynamics theory. The emphasis is to: (a) draw attention to a paradox encompassing immeasurable fragmentation yet, simultaneously, infinitesimal interrelation of every being and every thing; (b) challenge the prevalent approach of reductionism and static linearity, driven by mechanistic science as it often stands in contrast to the discoveries of new science by illuminating an existence of chaos within the dynamic structure of the universe.
First, we examine the historical significance of a shift toward mechanistic science, which led to a widely held belief in the Cartesian mind/matter split. Next, through the lens of neuroscience we learn about the essentials of attachment theory, regulation, and brain development, which are then applied to the topic of the mother/infant bond. Subsequently, we study the contribution of an archetypal pull toward the shift in the direction of mechanistic science and present an overview of the fundamental findings of nonlinear dynamics theory as they relate to both attachment and regulation of the mother/infant bond. Further details are provided by introducing notions of psychic phenomenon, intuition, and synchronicity. From that perspective we again delve into the subjects of attachment and regulation now presented on an infinitesimal scale of gene expression.
This summarizes an endeavor to contribute to the depth psychological perspective by shedding some light on various ways of re-uniting and incorporating into it the practices of other healing professions as well as scientific discoveries. Additionally, it is an attempt to ignite a sense of wonder in those who have not examined the above mentioned subjects as yet.
<<<
<<library 17368>>
(Publication No. AAT [[3029749|http://proquest.umi.com/pqdweb?did=726041401&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
//The Storyteller's Journey// is an archetypal, metaphorical, and mythological exploration of the woman storyteller's creative process. Addressed are the following questions: How is undertaking the creative storytelling process like the archetype of the journey of the heroine? What impact might mythologizing the storytelling process as the journey of the heroine have on a woman storyteller? How does the woman storyteller invoke and experience the Muse?
Employing theoretical and artistic methodologies, this dissertation examines the archetypal journey of the woman storyteller through an exploration of texts written by women storytellers and writers about their experience of the creative process. Explored, too, are myths, fairy tales, and stories about women, as well as the dissertation author's experience writing the six short creative pieces included in the dissertation.
Turning to the pre-Classical, pre-Hellenic (pre-Olympian) Goddess myths—expressly, the myths of the Three Muses and the Goddess Hecate—this dissertation aims to restory the creative process for the woman storyteller in the images and language closest to the source of feminine power. These archaic myths, to the extent that we know them, serve as metaphors that offer a different, nonpathological perspective on her (creative) storytelling experience.
//The Storyteller's Journey// posits a three-fold view of creativity: inspiration (the individual Muse), process or journey (the Three Muses), and form (here Polyhymnia , muse of sacred song and storytelling). Here the Three Muses— Mneme (Memory or Remembering), Melete (Practice/Meditation or Practicing/Meditating), and Aoide (Song or Singing)—are stages or steps in the woman storyteller's journey, whereas the individual Muse is reimagined and renamed as the Goddess of Life, Death, and Regeneration, known in the Greek pantheon as Hecate. As individual Muse, Hecate stands at the crossroads where Memory, Meditation, and Song meet in both her birth or life-giving form and in her death-giving aspect simultaneously. Together the Three Muses and Hecate represent the feminine creative powers.
This dissertation suggests that each storyteller contains within herself and in the stories she tells her own creative fate and imaginative power.
<<<
<<link 1941982761>>
<<<
For many in the current American culture, food and its significance to their lives has been relegated to biology and chemistry. Our attitude toward food has also convinced us that our bodies are like machines that simply need to be refueled by the appropriate vitamins and minerals without regard to the spiritual, emotional, psychological, and social needs. Because of this, for most Americans, food production, preparation, and eating have lost much of its soul, its essence and spiritual spark. This inquiry will look deeply into the transformative nature of our food processes and will try to discover how and why through modern technology, prevailing cultural beliefs and attitudes, much of the technological food that is now being eaten has become devoid of soul. The historical-social-religious ramifications of this denial of soul within our food will be investigated. From this important penetration into the pathological symptoms that have risen in our culture today a sacred space of possibilities will be reclaimed so as to inject myth, meaning, image, fantasy, and dream back into our food rituals. Consequently, a new vision of the essences of food—with self, community, nature, the divine, and anima mundi —will be imagined, thus, soul can be remembered, reclaimed and restored in our human connection to food.
This dialogical dissertation, The Alchemy of Food , is a theoretical study with a critical hermeneutic approach from a depth psychological perspective. By its very nature, the eating of food is an alchemical and transformative experience. A parallel will be drawn from the alchemical stages of nigredo, calcinatio, solutio, coagulatio, sublimatio, mortificatio, separatio, and coniunctio and the food cycle which will consist of: producing, preparing, cooking, presenting, blessing, eating, digesting, and metabolizing of food. The reconnection of the soul will be the continuous focus.
<<<
<<link 1676328661>>
<<<
For Carl Jung, "the approach to the numinous is the real therapy, and inasmuch as you attain to the numinous experiences you are released from the curse of pathology" (1973, p. 62). In this study we explore a somatic approach to the numinous through movement process and the recursive effects of such experiences. The dynamics of the numinosum are described in accurate detail using the language of pure psychology following the model put forth by Lionel Corbett (1996), who provides a clinical perspective for those of us who recognize our relationship with the sacred in deeply personal and private ways. The depth psychological approach is open to personal experiences of the sacred which may not be recognized within the context of Judeo-Christian traditions, and offers a means by which we might examine the manifestation of such experiences within the context of our daily life. This study focuses primarily on such manifestations through movement process.
Movement process is a therapeutic approach rooted in the Japanese dance form, //butoh// , which supports the release of habitual patterns of movement and behavior while allowing confused and shadowy sensations of something new to emerge. The sense of the numinous in an ongoing flow of creativity is a key factor in the exploration of movement research participants who document their experiences and describe these in detailed, in-depth interviews.
This data is studied for descriptions, emergent themes, and assertions, which results in a holistic case study reflecting the research participants' view of daily life in relation to the numinous. Visual and written forms are also engaged as effective means of bringing awareness to the numinosum, and other unconscious material naturally arises during this process. All research participants report individual experiences of suddenly shifting awareness through movement, described as "presence" or "flow," and some provide detailed accounts of numinous experiences which recursively enhance consciousness, adaptability, fitness, insight, and the ability to effect change within a larger philosophical and ethical context. Because this study traces only the memory of these experiences, it is clumsy and imperfect.
<<<
<<pl 893005207>>
<<<
The purpose of this dissertation is to examine how the Western bias of favoring psyche over soma negatively affects a person's emotional freedom, development of consciousness, and the practice of psychotherapy. It reviews how body-centered practices support the work of psychotherapy, shortening the time in treatment and improving the potential for psychic growth.
Western thought embraces a type of dualism that emphasizes a hierarchy of values, encouraging one-sidedness rather than holding a tension of the opposites, advocated by Taoist philosophy and Jungian psychology. Depth psychology was founded in response to many of the psychic ills which one-sidedness evokes. That foundation acknowledged the body's role in the development of the ego, while practice relied almost exclusively on analysis. Early efforts to include the body were frowned upon or worse. This beginning is reflected in standards of practice current in psychotherapy today.
The body is integral to both non-sanctioned body-oriented psychotherapies and Eastern self-cultivation practices that further the integration of unconscious energies into consciousness. Many who believe in the inherent unity of psyche and soma, think that the body constantly speaks its mind, in its habitual postures, muscular tensions, its gestures, its vitality, and its illnesses. Body oriented psychotherapeutic practices approach the psychic insults manifest in bodily rigidities through a variety of physical approaches. These methods release unconscious contents into awareness, for processing within the therapeutic container, often resulting in greater growth with less time in therapy.
Eastern self-cultivation practices are undertaken to release the inner vastness of which we are capable. They involve either mindful stillness or movement. Any movement involving skill and concentration—walking, archery, body building, dance, for example—eases access to the subconscious, while toning the body to handle the heightened energies that are released. This results in simultaneous transformation of one's consciousness as well as one's physical and emotional being.
Many therapies—Jungian analysis, Transpersonal psychology, or Pathwork for example—encourage similar energies to emerge and integrate. Combining therapeutic approaches and self-cultivation practices nurtures the wholeness that results from replacing psychic fragmentation with assimilation of personal and collective archetypal energies.
(Publication No. AAT [[3081677|http://proquest.umi.com/pqdweb?did=765316271&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
<<<
In varying degrees, environmental illness (EI), affects 15%-30% of the population in the United States at this time. Although I do not pretend to understand either the physical or psychological causes of this dis-ease, I have attempted here to gain a deeper understanding of what it is to experience environmental illness. I asked the questions, why this dis-ease and why now? Environmental illness is a very controversial diagnosis. My exploration of EI focused more on the deeper meaning or learning to be gained from EI than on the validity of the dis-ease itself. One could say I was looking for the silver lining of environmental illness.
Using hermeneutic and heuristic methods, I explored the medical model and then the research done by psychologists and social workers. The field of psychoneuroimmunology was explored briefly. In my meandering through varied research I have uncovered a connection between addictive behavior and environmental illness both of which are characterized by avoidance. Those with EI avoid anything and everything they feel contributes to their illness; while those people with addictions tend to avoid feelings. Those suffering from both diseases have unrecognized feelings of fear and shame.
At the root of the dis-ease of environmental illness is a culture caught up in what I call the toxic womb. It is a world of nonengagement, which leads to a snowball-like pile-up of stress in our lives. This is a world deeply separated from a sense of connection with self, nature, and the Divine. In order for a deeper understanding of the dis-ease to be reached, one must surrender to the illness and explore its deeper meanings.
<<<
<<pl 1466022897>>
<<<
Key concepts in liberation psychology describe the treatment and regard for children in public school: oppression, colonization, hegemony. This study asked whether public education is experienced as oppressive, creating students who are colonized. Through a frame of liberation psychology and a depth psychological perspective, the study examines whether children are systematically "civilized" by the dominant adult population. Is the indigenous child--the child born with unique intelligence, knowledge, and desire to learn--systematically stifled within the existing educational paradigm?
Findings revealed that several practices at the Middle School enhanced learning, personal empowerment, self-esteem, and happiness, and were termed Liberatory. Most significant was whole-child value, where nonacademic strengths, intrinsic worth, and creativity were valued. Mutual, positive, connected relationship between teacher and student was primary, enhanced by trips outside of school with faculty, emphasizing character and life lessons. Acceptance permeated the peer environment.
Practices at the public High School, referred to as Oppressive, contributed to alienation, separation, fear, boredom, and disincentive to learning. Focus on right answers on tests encouraged memorization/forgetting, paradoxically described as "academic" by students, and creativity was not valued. Students cited teacher overwhelm as the main reason for the absence of connected relationship between educators and students. Judgment permeated the peer environment.
Participants were 10 females between 18 and 20 years old who attended a private middle school that practiced humanistic, whole-child learning, and a public high school in Santa Barbara, CA. A Likert survey asked 25 identical questions regarding experience of both schools, followed by in-depth interview highlighting the difference between the subject's experiences of both schools. Using hermeneutic data evaluation, Findings fell into 4 strong themes at 2 poles of experience and practice: Liberatory and Oppressive.
There was 1 significant exception to the clear pattern in Findings: a teacher within the Oppressive system used Liberatory practices effectively. Simple changes like respect, care, listening, and personal connection could increase learning and happiness in school.
<<<
(Publication No. [[AAT 3281476|http://proquest.umi.com/pqdweb?did=1404355671&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
<<<
This dissertation examines the value of secrets as determined by their content as well as the context in which they are held or told. The purpose of this work is to explore how the theories of Freud and Jung influence our current views of secrets. The personal secrets they kept that are now known are briefly reviewed for their influence on Freud and Jung's secret position. Several of the author's secrets are used as examples to explore and compare their theories regarding the formation and maintenance of those secrets. This work demonstrates the relationship between the secret and the secret keeper/revealer. Much of the focus of this work is in defining and exploring complexes through a Freudian and Jungian view. It explores the secret position—secret keeper or secret revealer—as it relates to the dynamics of complexes. This dissertation employs the alchemical hermeneutic method to define and explore the secret position. The method provided a venue to explore how conscious and unconscious secrets influence behavior. This dissertation discusses how psychotherapy can incorporate those ingredients in working through the dynamics of the secret position.
<<<
<<library 35478>>
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Over the previous century, communities have struggled with ways to accept individuals identified with developmental disabilities. Forms of silencing and oppression have led parents and citizens to step forward, a Self-Advocacy Movement has developed, and many self-advocacy groups have emerged in which individuals are able to discuss issues surrounding them. The organization, People First, has been a leader in this movement, advocating that each individual is a person first and should not be defined by their disability. People First also encourages the slogan, “Nothing about us, without us.”
This research uses a participatory action research approach, involving participants in every step of the process, elevating them to the level of co-researchers. Combining a grassroots methodology, Photovoice, with a dialogue process, Council, these co-researchers participated in four group meetings. They used photographs from their daily lives to guide them in sharing personal stories and in eliciting related stories from other group members. Each participant selected photographs to share with the group and developed dialogue prompts for them in the form of “tell a story about a time when.” Using Council, each circle was focused solely by an individual’s sharing and prompt. Co-researchers felt that these groups meetings were as valuable, if not more, than their self-advocacy meetings that were lead by officers and structured by agendas. The Council group meetings encouraged intimacy and respect.
Interpretive lenses from depth and liberation psychologies were applied to the data. The group meetings created the sense of a public homeplace, a place where people support each other’s development, making the “society more inclusive, nurturing, and responsive to the developmental needs of all people—but most especially of those who have been excluded and silenced” (Belenky, Bond, and Weinstock, 1997, p. 13). Stories from the fairytale, The Little Prince offer a rich background to begin identifying the archetypal figures and patterns of the Self-Advocacy Movement and the participants’ experiences.
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(Publication No. AAT [[3211955|http://proquest.umi.com/pqdweb?did=1184165961&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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''Abstract''
This study grew out of 5 years of community and ecological fieldwork in Harmony Grove valley, Escondido, California. It is an exploration of the ecological imagination as it relates to community place-relations and identity. By way of interviews, community art, images, and dialogue, I look for an emerging eco-imaginal voice surfacing within the implaced community. Implaced-community refers to the ways that community, person, and place determine one other.
The eco-imaginal is the commonality we share with all life forms; it makes possible human-nature and human-place communication: an intersentience experienced as the mapping of the world within the lived body. This body-place/world unity—a view based in the thinking of ~Merleau-Ponty and Edward Casey as well as the ageless tradition of panpsychism—informs my perspective. The triad of body, place, and depth establishes the context for the study of the ecological imagination.
Depth provides the ultimate dimension of inclusivity. The visible world is the surface of an inexhaustible depth wherein all things mutually implicate one another. In this way, the visible and the invisible, matter and psyche, the global and the local, the simultaneous and the successive are intimately bound together, thereby setting the field for eco-imaginal experiencing.
The dual purpose of this study is to look at primal structures, such as the eco-imaginal, place-loss, and participatory awareness, that subtend a community's sense of place and to also foster a liberatory sensibility as a basis of advocacy for our communities and neighborhoods. In particular, this work responds to the need for developing terminology and modes of thinking sufficiently free of mechanistic metaphors to be resonant with the natural world.
The nomadic methodology I am using is an engaged response to the postmodern condition of placelessness. It is based in an attitude of deterritorialization and accountability along with the creation of free spaces. Extensive boundary-crossing between disciplines, the use of multiple voices, styles, and perspectives, and the mixing of the theoretical and lyrical characterize this basically phenomenological approach. In this climate, the recovery of place-relations can flourish: resiliency can be re-inspired and reanimated.
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(Publication No. AAT [[3211959|http://proquest.umi.com/pqdweb?did=1127203301&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This study investigates the ways in which married couples experience the reality of mystery in the midst of the heights and depths of lasting love. The question is asked: What are the principles and practices involved in maintaining a felt sense of mystery beyond the excitement of romance and the exchanging of sacred vows?
A phenomenological method was used in order to uncover some of the conscious and unconscious aspects of mystery in the marriages of four couples who served as co-researchers. In addition to carrying out in-depth interviews with each couple, an imaginal approach was used in working with the phenomenological data collected. Through the use of the researcher's own dreams, reveries, and contemplative attention to images, the symbolic and metaphoric aspects of the phenomena being studied came into clear focus. Also, the hermeneutic task was deepened through the use of transference dialogues which served to monitor and maintain the researcher's vocational connection to the topic. This process allowed for a dialectical understanding of the ways in which the topic was impacted by the researcher as well as the ways in which the researcher was impacted by the topic. This highly creative use of a rigorous phenomenological method facilitated the creation of portrait analyses which revealed many of the hidden aspects of mystery as experienced by the couples involved in the study.
The following essential themes of mystery in enduring love were discovered: (1) The Story of Us: Being Birthed into Love; (2) Integrating Otherness: The Mystery Within and the Mystery Between; (3) Symptoms and Chaos in the Relationship as Expressions of Soul; (4) Creating a Space of Hospitality for the Mystery of Love; and (5) A Commitment That Binds and Frees. These themes are highly suggestive of the possibility for re-mystifying marriage along the lines of honoring the sacred mysteries of otherness, both within oneself as well as with one's spouse. Also, this study clearly demonstrates the potential of marriage to serve as a sacred crucible or container that can facilitate the transformation of loving commitment into a path for the development of personal freedom and wholeness.
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(Publication No. [[AAT 3247254|http://proquest.umi.com/pqdweb?did=1253514331&sid=5&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This dissertation focuses upon the radical potency of popular literature to transform imagination into reality. It is a theoretical investigation which identifies the linkages between the appearance of fictive female sleuths on the North American literary scene and the simultaneous emergence of critical discourses in feminism, ethnicity, gender, and postcolonial studies as synergistic transformative energies.
In the last 20 years of the 20 th century, there was a seismic wave of change in mystery fiction as the feminist fictive female sleuth took center stage. My thesis is that these fictive female sleuth narratives fill the psychological yearning that many kinds of women—white, off-white, women of color, middle class, working class, heterosexuals, lesbian, bi-sexual and different ethnic minorities—have for imagery and narratives of women as resourceful, independent, strong, and reflective of the diversity found in the reader's lives. The evidence indicates that as the genre developed, there has been an increasing plethora of sexually, ethnically, and socially diverse fictive portrayals of women demonstrating agency, autonomy, and authority.
My research reveals that the intersection of mystery fiction, the feminine and postmodern consciousness, alchemically blended with humor and social awareness, has produced a boundary-crossing, process-oriented, postmodern fictive female sleuth trickster. This trickster energy uses the traditional detective genre strategically to subvert and transform not only the genre itself but the collective consciousness related to the feminine.
This postmodern female trickster builds bridges across difference and diversity. The nature of her postmodern trick is physical and psychological movement by a soul embodied as female crossing boundaries with humor. Humor is the energy, movement is the process and embodiment is in a female image who refuses to be a victim.
The postmodern, fictive female sleuth tricksters I have investigated, Kinsey Millhone, V. I. Warshawski, Kate Shugak, and Blanche White, have constellated a liminal psychic terrain where the seeds of restoration and transformation can be planted in the reader's imaginal realms, thus transforming imagination into reality.
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This theoretical dissertation utilizes a Jungian lens to examine the lives and the literary work of Zora Neale Hurston and Langston Hughes for new information, insight, and understanding about their lived experiences, the dynamic of their relationship, and their creative collaboration. Hurston and Hughes met and became friends in New York City in 1925 during the height of the Harlem Renaissance. The two writers collaborated on a play, Mule Bone (Hughes & Hurston, 1931/1991), based on Hurston's short story, "The Bone of Contention" (Hurston, 1991). Predominant scholarship has focused primarily on explicit factors and reductive conclusions that nothing but a dispute over copyright instigated by Hurston caused the ending of their collaboration and friendship. This current qualitative research employs a phenomenological hermeneutic method of textual interpretation to identify the deeper psychological core of the underlying personal and cultural factors that shaped Hurston's and Hughes's personalities, informed the implicit dynamics between them, and influenced their mutual behavior and decisions. Accordingly, this work contends that Hurston's and Hughes's areas of personal unconsciousness, exacerbated by areas of cultural unconsciousness, were mutual factors that adversely affected their friendship and collaboration; and identifies evidence of healing and transformation in their literary work and in the artistic expressions of our contemporary culture.
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The purpose of this dissertation is to explore a particular moment in compulsive eating I term the "first bite phenomenon." In essence, it is comprised of an archetypal energy within an autonomous complex that, when activated, overpowers the ego. This results in an abduction where the sufferer acquiesces, submitting to a literal first bite of food that begins a cycle of compulsive, or emotional, eating.
This is an archetypal Jungian, hermeneutic investigation that addresses the question, "What is the first bite phenomenon in American women?" In this study, the images of the vampire and voracious witch emerge and are amplified. Personal story and published case material support this theory and provide a heuristic methodological element.
The vampire and witch are among the most prevalent images manifesting in contemporary American culture and psyche. This study probes the intrapsychic presence of the vampire and voracious witch. Seen as agents of ravenous desire with the intention of stealing one's life force, they are revealed as perverted, sinister images of the longing of the human spirit for Eros. Their insatiable hunger and desire is then seen to be cathected onto literal food. Consuming food temporarily sublimates the deeper longing of food for the soul. The complex, I theorize, manifests in the sufferer consequent to trauma, which may be subtle or blatant.
A majority of American women struggle with food issues, often trapped in cycles of dieting and bingeing, ever in pursuit of a culturally defined perfect body. The first bite is investigated from archetypal, personal, cultural, and psycho-somatic perspectives. Primary vampire lenses are Bram Stoker's Dracula and contemporary vampire incarnations. Voracious witch images are gleaned from fairy tales and myths of Sleeping Beauty , Hansel and Gretel , Little Red Riding Hood , Medusa and the Dionysian maenads.
This phenomenon is a meaningful visitation of otherness within an archetypal or imaginal perspective. Understood as an alchemical experience of the nigredo, the first bite phenomenon is explored through two movements—seduction and possession. Dark and deadly, the vampire and witch are also seen to provide a portal for the possibility of healing and individuation.
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(Publication No. AAT [[3035186|http://proquest.umi.com/pqdweb?did=726123451&sid=3&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This creative dissertation project concerns the exclusion of image and the imaginal realm from mainstream Western culture. It is an examination of both the necessity for and the cost of the loss of image and the imaginal from our world. The subject matter is examined from the personal and the collective levels. The literature review, therefore, is divided in two sections. First is the personal perspective, including a discussion of the negative mother complex and impediments to a move from potential to competence. The second section of the literature review concerns the cultural perspective and includes discussions of active imagination and individuation, individuation through creativity, image true and false, the imaginal realm, "imaginal" as a category of art, painting in the United States from 1950-2000, CE, art and the unconscious, a worldview that excludes—the fallacy of psyche as singular and internal, the negative feminine/female in a woman, identity issues and contemporary female experience, and individuation and women.
The method is heuristic. This method was both part of the creative process and the means through which the project was examined. For the creative element, 25 paintings were done in an attempt to break through a decades—old block in the writer's ability to move from potential to realization as a painter. On the personal level, this block was a result of a deep negative mother complex in the writer. On the cultural level, this block is a reflection of mainstream Western culture's rejection of the feminine, the female, and, hence, psyche and the imaginal.
The questions this work asks are as follows: what is it for a person, for a culture, to seek and find image (in this case in painting) and its source (the imaginal)? What does a return to the imaginal produce? The assertion of this project is that without the imaginal realm and its expression (image) one cannot live a full human life. Without image and the imaginal, the world in which one struggles to be human is a context increasingly disconnected from nature, from soul, and from life.
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This hermeneutic study examines C. G. Jung's process of individuation in relation to his foremost disciple, Marie-Louise von Franz. Jung considered individuation to be the central concept of his psychology. He defined individuation as the natural urge toward self-realization and emphasized the importance of living into one's innate uniqueness. The study asks, "How does one who is both student and colleague navigate the journey of individuation so central to her teacher?"
This study sets Jung's definition of individuation beside the ageless and universal phenomenon of the disciple East and West, considering the disciple's religious and secular aspects. The disciple, characteristically one who aligns him- or herself with another, seems counter to individuation's emphasis on the development of uniqueness. This study explores this tension, examining the positive and negative aspects, as well as the inner and outer dimensions of the disciple's path.
Marie-Louise von Franz was Jung's brilliant research assistant, his analysand, a student of Jung's psychology, and Jung's colleague. She was part of the inner circle surrounding Jung in Zürich, working closely with him until his death. This investigation reveals how she remained loyal to her teacher and mentor C. G. Jung, all the while being guided by the inner master. The awareness and depth to which she was dedicated to this task is revealed in the choices she made to the end of her life.
This study finds that the process of individuation is not antithetical to the path of the disciple, but affirms Jung's idea that one can live into one's uniqueness in relationship with others. Marie-Louise von Franz is a prime example of a disciple who achieved that uniqueness.
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This dissertation uses an experiential approach to study the care for the dying at Sarah House, a community of innovative hospice caregiving in Santa Barbara, California. Sarah House provides end-of-life care for the poor and homeless within a residential setting managed not by medical experts but simply by loving caregivers. Whereas conventional medical care for the dying focuses on the treatment of disease and its symptoms, Sarah House employs a social care model which emphasizes the full range of human experiences that can accompany the end of life. Expanding on the traditional medical model, the care includes working with physical and nonphysical sources of both pain and healing. Using the qualitative research method of portraiture, this present exploration of Sarah House depicts dying as more than a medical event and medicine itself as more than administered medications. The dissertation identifies four medicines—kindness, community, ritual, and service—that illustrate the healing work of Sarah House. By sharing the stories of Sarah House, this research suggests that tending the needs of the soul can help the experience of dying be one of healing completion.
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(Publication No. [[AAT 3264656|http://proquest.umi.com/pqdweb?did=1328075221&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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This theoretical study follows the mermaid archetype through history, mythology, legend, and modern narrative to discern why and how the archetype invites human consciousness into its depths and to discern the cultural significance of her image. Through the use of a hybrid methodology including both traditional and visionary/imaginal hermeneutics as well as heuristic research, this study reveals that although the mermaid archetype is traditionally understood as a divided creature, it is more accurately understood as a symbolic confluence of human and fish, of maiden, mother, and crone, and of a unique vision that encompasses consciousness and unconsciousness as a single perceptual event. In contrast to the mermaid archetype's deific ancestral lineage, the modern renderings of this archetype are shown to reflect that the feminine psyche is bound by the psychological notion of the anima and by the cultural ideals that prohibit expression of feminine power. This archetype reclaims the power associated with vulvic embodiment, making clear that feminine power is submerged in the form of the mermaid archetype and overt in her associated form of the Sheela-na-gig. The mermaid archetype's invitation into the depths of consciousness, while not always benevolent, is in service of transformation. As initiator, threshold figure, and an aspect of the medial woman, the mermaid is identified as an ally of the archetypal feminine. She is a numinous symbol of the maiden-mother-crone dynamic, catalyzing the transformations of the feminine life cycle. Further, the mermaid archetype is found to act in service of transformation by formation of relationship of the individual psyche with the world soul, or //anima mundi//. The Jungian concept of the shadow is evidenced in the mermaid archetype through her own enchantment. She is seduced into consciousness to play out the dramas and narratives that form her mythology and narratives. The mermaid archetype's familiarity with the depths of the unconscious fix her as central to the psychological experience of depression, which is discussed in this study as a longing for remembrance and reconnection with the vivifying and transforming aspects of this archetype.
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(Publication No. AAT [[3155814|http://proquest.umi.com/pqdweb?did=828435891&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This dissertation is a theoretical work, using a hermeneutic method to discuss the psycho-historical significance of Baruch Spinoza's relationship with alchemy. Typical assessments and criticisms of scientific thinking traced back to the 17^^th^^ century accuse Newton and Descartes of sprinting Western thinking down a thorny path separating mind from body. Historians describe a time in the 17^^th^^ century when the world experienced a momentous scientific paradigm shift. This was a time when it is believed that the Western concept of a mind-body or spirit-matter split emerged as the leading scientific paradigm. Whereas historians and philosophers have described prolific development in this period of far-reaching exploration, they have neglected to include a significant area of study that influences both science and depth psychology: alchemy.
This study argues that the study of alchemy played a considerable role in developing major scientific theories. Alchemy interrelates religion, matter, spirit, and soul. The study explores how a separatio between body, soul, and spirit takes place within the context of an alchemical notion of the world. It draws on Jung's (1967) view of the spirit-soul-body triumvirate that was prevalent during the Middle Ages, a view which is evident in his discussion //spiritus mundi//. The study is an alternative look through a depth-psychological lens at events that occurred around the time of the 17^^th^^ century that influenced our scientific evolution. It demonstrates how alchemy was studied by thinkers such as Baruch Spinoza, Robert Boyle, Isaac Newton, and numerous other scientists, a fact that has been largely ignored except in the esoteric science literature.
There is evidence that there was a truly archetypal split in alchemical studies that mirrored the separatio of the Magnum Opus. Depth psychology opens up an entirely new perspective for looking at these events. In the course of employing the hermeneutic method, alchemy as both a material and spiritual-psychological phenomenon are defined and reflected upon. The Scientific Revolution and its bridge between medieval thinking and modern science is examined. Science and its unconscious search for God are discussed within the context of Jung's writing on the God-image. The elders and their place in guiding young scientists also emerged as a theme of the work. Finally, my own alchemical experience of a rather remarkable year concretized the spiritual-alchemical world with the material world in which I reside. As I write in my final chapter, this journey with alchemy, Spinoza, Newton, and science is not complete, just concluded for the moment.
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(Publication No. AAT [[3046052|http://proquest.umi.com/pqdweb?did=726348441&sid=2&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This dissertation chronicles my ongoing engagement with whale-as-image, documenting my effort to assimilate the image into consciousness. Unlike many academic endeavors that begin with theoretical ideas, this dissertation began with a strong unarticulated feeling and followed an intuitive impulse into the heart of the whale image. Such a study of psyche, rooted in subjective experiment, is guided by consciousness that is differentiated from but not split off from the instincts. This uniquely Jungian approach activates the instinctual imagination and allows one to apprehend the interior of the image by knowing it through the feeling, intuitive, and sensate functions.
Jung suggests that the realization and assimilation of instinct never takes place by absorption into the instinctual sphere but only through integration of the image "which signifies and at the same time evokes the instinct." As a unifying symbol of the self, the whale image served this function for me. Sticking to it—that is, integrating it consciously into my life and imagination—evoked a visceral knowledge of the instinct underlying the image. This instinct for individuation carried me from my initial encounter with blue whale through a historical, mythical, literary, and alchemical amplification of the image.
I begin by discussing the inception, symptoms, and consequences of my fascination with the whale. Next I discuss the solar and lunar aspects of the heroic quest. Historically the solar hero succeeds in his quest for self-definition by slaying the whale/sea-monster, a triumph of differentiated consciousness over the chaotic forces of the unconscious. In the lunar version of the mythologem, the hero is swallowed by the instinctual forces of the chthonic feminine and achieves self-transformation by containing the opposites and psychologically activating the transcendent function.
Last, I explore the seven stages of alchemical and psychological transformation that result from making a night sea journey. The examination of the central image of the whale in this mythologem allows a re-experiencing of its archetypal core, deepening our understanding of this powerful imago and permitting it to pass from head learning to heart wisdom.
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This research examines the likelihood that there are increasing numbers of young males who are not moving forward in their process of psychological maturation, broadly defined, in the study, as being stuck; it also postulates reasons why this might be case. Being stuck may be manifested in certain external, statistically verifiable ways such as the growing male high school dropout rate and other measures of performance. Nonetheless, this analysis concentrated on understanding both the internal world of boys who are stuck in their development and also the social conditions that might be related to creating this state.
The investigation employed the methodology of Giorgi's phenomenological reduction as a framework for eliciting the lived experience of 6 young men with regard to their being stuck. The themes that resulted from the reduction were then examined in light of depth psychological theories, primarily those from the psychoanalytic and analytical psychology traditions. These were also considered along with socio-cultural factors such as fragile families, poor schools, cultural complexes, and society's ambivalence about assigning pro-social meanings to gender. Using the themes as points of reference, the main focus of the analysis was to determine interactions between the intrapsychic and social influences with regard to boys being stuck in their development. The study also discussed how these might be addressed.
The research recommends that more understanding and treatment of this issue take into account depth psychological and developmental theories along with social factors affecting young males. Further, it advocates that relationships with parents, the mental health community, and schools, among others, should become sensitive to the uniqueness of boys and accommodate their specific development requirements more robustly.
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(Publication No. AAT [[3077725|http://proquest.umi.com/pqdweb?did=765234681&sid=9&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This study asks: How can depth psychology transform sport psychology, specifically in golf? Employing a dialogical, hermeneutic method, this theoretical dissertation establishes three bodies of literature and places them in dialog. The initial body is a review of published writings on traditional sport psychology in golf, and in the second, selected theories of depth psychology are explored in the context of sport psychology. Finally, the text is introduced as the third body—a combination of //The Legend of Bagger Vance// , a golf novel by Stephen Pressfield (1995), and the mythic, Hindu poem, the //Bhagavad Gita//.
The literature of today's sport psychology in golf is primarily ego psychology and is ill equipped to address such complex subjects as the mysterious zone of peak performance or holding it together under pressure, the antithesis of falling apart or choking. To explore these topics, this work imaginatively amplifies two fictional stories, creating a conversation between both traditional sport psychology and selected depth psychological concepts.
Emerging from this dialog are ideas that can be applied to sport psychology in golf, creating a depth-sport psychology. One of the key concepts is that, under stress, a golfer does not hold it together by will-power or desire, but is actually held together by a trans-personal dynamic. The transcendent function helps explain this mystery, as does the ego-Self axis theory by Edward Edinger (1972).
A new image of the zone emerges: the psyche-centered zone of peak performance, a state of conscious transcendence. In this model, the zone is differentiated into three levels—the pre-personal or level 2, the personal or level 3, and the transpersonal or level 4. Implied in this theory is that the zone is developmental in nature, and that a golfer's level of consciousness and ego development determine the level of the zone in which he or she plays.
Because golf is not played against an opponent, as in tennis, baseball, or basketball, but often against the Self, depth psychology is particularly well suited to be applied to the game. The unconscious and its many manifestations play a major role in the golfing experience, and golfers who understand and align with the Self will play up to their skill level more consistently. Liberated from excessive anxiety and the fear of choking under pressure, the conscious golfer is truly free to play the game in a state of natural transcendence.
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(Publication No. [[AAT 3318837|http://proquest.umi.com/pqdweb?did=1562578871&sid=4&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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There is no doubt that we are currently witnessing the end of an era and the emergence of a new one. Understood as a paradigm shift, this movement is not about the addition of new material for thought, but more critically concerns an actual shift in the manner of thought—not a change in //what// one thinks but //how// one thinks. According to Jung, this new paradigm is being ushered in by the constellation of new psychic dominants or archetypes, which will bring about, or accompany, a lasting transformation of the collective psyche. Specific to this new paradigm is an expected vision of reality as psychophysical. This work serves to give shape and definition to the emerging psychophysical perspective.
Recent discoveries in depth psychology and quantum physics provide ideas and conceptualizations, such as complementarity and synchronicity, which, if sufficiently expanded and appropriately interpreted, are invaluable for constructing a foundation strong enough and large enough to contain a psychophysical perspective. Critical to a psychophysical vision is the discovery that both psyche and world share a single transcendental matrix identified as the psychoid. This psychophysical whole not only contains psyche and world; it also acts autonomously and independent of them. Thus, in the new psychophysical worldview, there are three players: psyche, world, and psychoid.
For depth psychologists, this paradigm shift will ultimately relativize the current position of an individual psyche. Psychophysical alignment moves the individual into a functioning role as active participant in reality, along with the world and the psychoid. This evolutionary move is not a subtle one and will require the involvement of many to create and breathe life into the new relationships, processes, images, and goals that must naturally replace those of an outdated aeon.
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Starting from Edward Edinger's portrayal of Jung's process of individuation as the creation of consciousness, this dissertation asks in what ways the creation of artificial intelligence (AI) can be seen as the recreation of consciousness, and specifically whether the AI's maturation from nonconsciousness to something equivalent to consciousness will have an analogous effect on humanity's development out of unconsciousness toward a greater state of cognitive freedom. Taking a functional perspective, this dissertation asks whether B. F. Skinner's metaphor of the human psyche as a black box, normally seen as expressing the belief that humans are mechanistic and determined, is in fact an attempt to insulate the most intimate of human experiences (the soul) from the intrusive gaze of the scientific mindset. Juxtaposing this black box metaphor with two other metaphors—that of the box that holds Schrodinger's cat and that of Pandora's box—this dissertation asks whether the presence of an entirely constructed entity that displays all the signs of soul will cause the artificially intelligent entity to act as a mirror, reflecting humanity's gaze past our inner defenses, to an inner absence where a metaphysical soul was once surmised to be. Although such a change in self-image would initially entail an apparent loss of meaning, this dissertation notes that such a lacuna of meaning is already growing in society and concludes that the loss of this concept would eventually result in a new concept of self that would represent an important milestone for the collective individuation of the species.
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Chronic pain is often a devastating condition that limits or disables a person for six months or longer. The pain can manifest in one area, and then move on to multiple sites in the body, often lasting for years. Chronic pain sufferers usually consult Western medical doctors who treat the pain with scientific knowledge such as sending the patient to physical therapy, giving the patient pain medications, or injecting the painful area with steroids. Some doctors will recommend acupuncture. Some patients will go to chiropractors or yoga classes hoping for relief.
The modern Western doctors are caught in the prevailing scientific model of treatment. They are not trained to examine the soul or spirit along with the body, and most doctors shy away from the mention of soulful aspects of chronic pain.
In my research, I found that the participants with chronic pain often suffer layer upon layer of trauma such as childhood wounds, sexual and verbal abuse, grief, loss of jobs, loved ones or both, loss of homes, and isolation from their community and friends. Life loses its meaning for the sufferers, as pain becomes the god of their existences. They suffer fragmentation and soul loss.
The purpose of this study is to explore the archetypal roots of chronic pain through the stories and imaginings of persons who suffer from chronic pain: an exploration designed to listen to the pain history as well as having the participants dialogue with their images of pain, and ultimately hear the wisdom of psyche.
This phenomenological study uses the methods of case history, active imagination, and heuristic examination as a way of inquiry into the archetypal roots of chronic pain.
(Publication No. AAT [[3064158|http://proquest.umi.com/pqdweb?did=764918561&sid=6&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Research focused upon the question of what is the lived experience of the internal landscape of anorexia? Subquestions were: (1) What are the significant internal experiences and conversations experienced by the anorexic? (2) Does the anorexic experience self-criticism? If so, how is this criticism experienced? What are the attitudes, conflicts, feelings, and thoughts experienced during those times? (3) When anorexics experience inner voices, what are these voices like and what do they say? How does the anorexic's relation to these voices change through the phases of her illness?
Using Giorgi's (1989) phenomenological method, interviews with six recovering anorexics were analyzed to determine their situation structures and general structure of meaning with regard to the lived internal experience of anorexia. Brown and Gilligan's (1992) voice-centered method was also used. Voices of psychological distress and of resistance and resilience were identified and described.
The interviews revealed the women's experience of having grown up in faulty facilitating environments that were critical and unresponsive to their emotional needs. As females, they were seen to be negatively affected by patriarchal culture, society, and media that demand self-worth through thinness and external beauty. Shame and low self-esteem led the anorexic to aspire to be perfect in order to be loved.
The constant comparison of herself to others viewed by her as admirable, slim, and popular contributed to obsession to be valued by achieving perfection through thinness. Through starvation, exercise, and other means, as weight-loss increased, psychological and physiological functioning was affected. She began to hear persecutory, taunting, critical voices that were abusive of her for eating or not eating, being fat, being ugly and gross. She felt depersonalized, at their mercy; she experienced intense self-hatred and self-loathing.
As each woman began to doubt the veracity of these self-critical voices, she became more capable of taking her own stand in relation to normative societal overvaluing of female slimness. Voices of resistance to cultural norms and voices of resilience were critical to recovery.
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(Publication No. AAT [[3155816|http://proquest.umi.com/pqdweb?did=828435911&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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This study undertook a psychological examination of the phenomenon of an intentional community enterprise, which was founded in 1996 and is currently operating in New York City and the surrounding suburbs. Following a participatory hermeneutic approach to the project, I developed the core research questions in collaboration with community members and explored and expanded upon them through dialogue, interviews, and creative art projects. The goals of the research were three-fold: to investigate the transformative power of community by exploring issues of safety, belonging, personal healing, spiritual growth, and the rich dialectic between self, other, and the group; to further the growth of the community through participatory dialogue with the individuals who are specifically committed to nurturing it; and to develop a theoretical understanding of intentional community—with particular focus on concerns of meaning, value, purpose, leadership and sustainability—and its potential social and cultural ramifications in a postmodern context.
With the emergence of intentional community groups like the one in this study, in the environs of post-9/11 New York City, my hypothesis has been that these endeavors may represent a grass-roots attempt at the compensatory and liberating cycle of transformation Jung points to as the response of soul to periods of cultural and social fragmentation. It is my hope that juxtaposing the perspectives of Jung, post-Jungians, post-Freudians, liberation psychologists, imaginal psychologists, and others against the themes brought forth by the participants in this specific intentional community, will reinvigorate, expand and reinforce the case for the applicability and relevance of depth psychological theory to small group situations.
It is my contention that with the inevitable demise of dyadic therapy—or at the very least its diminishment in the West as the chosen modality to treat psychological suffering—there is a need for depth psychologists to expand their repertoire to include client configurations greater than one. In this project, I aim to make a contribution in this regard, by demonstrating how, on a small group scale, the theory and praxis of depth psychology may be positioned at the threshold of a new frontier: individual—and cultural—healing and restoration in a community setting.
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<<link 2124552901>>
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The central research questions of this study are: What is the final stage of individuation? How is it identified, integrated, felt, and lived? How can it become a conscious process? What is meant by the final stage of individuation? To answer, the research focuses on the role of story as it arises through memory retrieved in the context of this late-in-life study of depth psychology. The challenge was to move from having knowledge about the transformative elements in Jung's process of individuation to experiencing integrants intrinsic in the individuation process.
Using an arts-based methodology with story as the art form, words—with their capacity to carry emotion—provide a milieu wherein the essence of transformation can be ingested and digested at the soul level, where shifts in consciousness can be consciously lived. The power of story lies in the breadth and depth of its archetypal content. The key role of story based on memoir gives substantive form through which to engage the incremental stages of the individuation process as they emerge during this search for meaning and wholeness.
Emersion in the intensity of experiencing life through the marriage of experience re-lived through memory and experience as it is being lived is fundamental to this late-life individuation process. The amalgam of experiences, when fired in the alchemist's crucible, deepen the dimensions of the experiences, allowing their emergence in a new form of conscious transformation that is lived and expressed through the final stages of one woman's individuation process.
This hermeneutical heuristic process takes form in a coherent series of memoirs told as stories in conjunction with experiences born out of engagement in a doctoral program in depth psychology. Through the lens of depth psychology, focusing on Jung's process of individuation and his perspective on old age, this research is informed by the memories and lived-experiences of an older woman, who at 80 completes this study.
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<<library 17315>>
(Publication no. [[AAT 3264669|http://proquest.umi.com/pqdweb?did=1328047901&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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This work seeks to address a wounding that has occurred in the culture on both the collective and the personal levels as a result of a split between psyche and matter. Henri Corbin, the Sufi scholar, refers to that middle space between psyche and matter as the mundus imaginalis, and Jung speaks of it as the psychoid space. This is the space of synchronicities, visions, dreams, and the magic that occurs in everyday life, and yet we are often too busy to take notice. Opening our hearts to these imaginal experiences, we begin to heal the split through a recovery of a lost part of ourselves and our ability to access these other realms of consciousness. The imaginal world is as real as the worlds of the senses and of the intellect, and it is readily available to us through the often neglected doorway of our own imaginations.
Alchemical hermeneutics, which is derived from traditional hermeneutics and yet is more closely related to the new hermeneutics in that it recognizes the intimate connection between the researcher and the work, is a natural choice for doing research concerning the imaginal as it allows for the voice of the soul in the work. Jung has often stressed the importance of direct experience in moving us towards a true gnosis, and this is taken into account as the researcher relates, through the language of storytelling, examples of dreams, synchronicities, images, and active imaginations that are felt experiences of the imaginal world erupting into this one.
There are several themes that are important to the challenge of living the imaginal into the everyday. This work explores the importance of balance through attention paid to the image, particularly through an amplification of the image of the moon. It takes seriously the presence of imaginal figures and treats them with utmost respect as integral to the research. Hermes in his guises as the child and the trickster helps to give us a sense of both the energy of the imaginal world and also a way in which to approach it.
It is often difficult to articulate experiences of the imaginal world and, in addition, many have been silenced as to these experiences. The tradition of depth psychology assists in recovering and bringing light to what has been covered over creating balance between the worlds of the everyday and the imaginal, a balance that is sorely missing in our culture. This work seeks to address that loss by celebrating both worlds, as they are forever connected. Furthermore, this study, as an answer to an individuation call, is an example in itself, through its writing, of living the imaginal into everyday life.
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(Publication No. [[AAT 3107137|http://proquest.umi.com/pqdweb?did=1483331261&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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Abstract (Summary)
This study is a psychological examination of psychiatrists' office settings in an endeavor to see the invisible, hear the unspoken, and discern the possible transference using the lens of the feng shui bagua. Following a phenomenological heuristic approach to the study, I developed the research protocol for this study.
I wanted to know how and why therapists created the treatment settings they did. Because psychotherapy tends to the world of human beings, I sought to explore the psychotherapists' spatial settings in relation to this "human world" they tended.
What transference did an elder psychoanalyst have to his consultory, which was tucked below street level, with iron-barred windows that looked out to a barren, cement courtyard?. Might the treadmill sitting behind the chair of an analyst reflect something from the personal or the collective unconscious? What is the psychotherapist's relationship to her setting? What stories or myths did psychotherapists want their settings to tell—to themselves or to their clients?
The participants also made contact with unexpected psychological/meaningful material during the process. The first surprise in the study was the amount of information which came forth from the participant as a result of the process of the study, and then later as a result of my analysis. The second surprise was the fact that, save one, all of the participants spontaneously made changes in their consultory after the first visit.
The process of the study has taken the marginalized room of the consultory and created a dialogue between the participant and the consultory through their drawing, narration, and view of their consultory through the lens of the feng shui bagua. In so doing, this process has enabled us to "see-through the dominant ideas" (Watkins, 2000, p. 222) that the consultory is implicitly understood to be simply an inert, storyless, meaningless, nonsymbolic physical setting in which a psychiatrist sees a patient. In fact, the consultory [or "We can now see that it"] is a setting alive with story, with emotions, with conscious and unconscious elements, and with experiential realities that can be well-plumbed using the tool of Feng Shui.
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(Publication No. [[AAT 3281471|http://proquest.umi.com/pqdweb?did=1404353821&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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We live most of our lives within linear time, which is fixed and static, and we tend to find the experience of timelessness improbable and contrary to the established order of things. Often, the collective and personal experiences of timelessness have been relegated to either pathological or mystical realms. The purpose of this work is to concentrate on timelessness, based upon the atemporality of the unconscious that stem from the depth psychology of Sigmund Freud and Carl Gustav Jung. Using a hemeneutic and heuristic methodology, this phenomenological and theoretical research expands and deepens new understandings of the lived experience of timelessness as a crucial contribution to the process of collective and personal individuation and regeneration, and as an archetypal experience that allows to see things in diverse ways connecting to the imaginal, emotional, sacred, and mythic dimension. In order to deconstruct the superiority of linear time, topics that have sustained it are analyzed such as the myth of Chronos and monotheism vs. polytheism in time, and the symbolism of calendars and clocks. Timelessness is examined through the trinity of time within varied experiences. In the present time timelessness is found in attention and concentration, joy and ecstasy, illness and hope, flow and work. In the past, timelessness appears in memory as suspension of time and its relationship with the loss of paradise, and in the future through the depathologizing of dèjá vu and the analysis of synchronicity and time travel. Slowness is amplified as a precursor to timelessness in daily life and in the analytic encounter. Within the consulting room, timelessness is present in experiences such as waiting, kairos, synchronicity, and timeless presence. This work also contains a depth perspective analysis of artistic manifestations closely related to timelessness. The findings of this research affirm the presence of timelessness, inviting a depth revision of the many forms in which we have nurtured Father Time at the expense of forgetting to care for Mother Timelessness, and reveal the conceptual foundation of what I have termed temporal temenos.
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<<pl 892045643>>
<<<
This study explores the theme of timelessness in the short fiction of Borges and how his work might contribute to a depth psychological understanding of timelessness in psyche. In an effort to answer this question, following the footsteps of Ricoeur and Gadamer, this study treats the text as autonomous and uses the methods of hermeneutics to study five of Borges' short stories: "The Garden of Forking Paths," "El Aleph," "The Circular Ruins," "The Other," and "August 25, 1983." These short stories not only manifest psyche's sense of timelessness—the co-existence of the past, present, and future—but also the phenomena of synchronicity, the creative impulse, multiplicity of psyche, the autonomy of psychic images, and the all-inclusiveness of the unconscious. Borges' work allows the reader to experience psyche's sense of time and timelessness and other psychic processes that usually reside in the unconscious.
Additionally, this study employs imaginal dialogue by means of active imagination to engage the unconscious contents of the text and psyche. In the interstitial time and space between the core chapters—the interludes—are several imaginal dialogues and the reverie on them. These imaginal dialogues and reveries provide the lived experience that cannot be gained through hermeneutics alone. They bring to life the idea of timelessness, the objective reality of the unconscious, and the autonomy of dream images.
The conclusion is that Borges' text is essential to an understanding of our unconscious processes, which is a crucial element of and a prelude to the transcendent function. In turn, it leads to our individuation, our psychic wholeness. Furthermore, to gain the level of understanding only available through lived experience, it is necessary to go beyond hermeneutics and employ imaginal dialogue by means of active imagination. Hermeneutics and imaginal dialogue together enrich and deepen the study—from a depth psychological and from a literary perspective—and the researcher.
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!History
*23-07-06: version 1.0: completely rewritten, now works with custom stylesheets too, and easier to customize start behaviour.
*20-07-06: version 0.11
*27-04-06: version 0.1: working.
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<<link 1793105901>>
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Although much research exists on homelessness and public housing, little has been said about how public housing residents have developed a sense of home, or what housing residents consider important qualities of home. This study used a phenomenologically-based methodology called portrait analysis to explore what housing residents believe are important facets of home, and how they have established those qualities. Five women were interviewed in their homes; subsequently, their individual portraits were constructed from the interviews, as well as a final composite portrait. Multiple disciplines—philosophy, sociology, architecture, mythology, and depth psychology—inform the results of this study. At heart, this study amplifies and applies Martin Heidegger's concept of dwelling. This study found that, whereas the five women were at different points establishing home, there were common qualities important to their quest for home: family, food, the use of sacred space, the interplay between private and public space, stability, and finally, loss and resilience. Additionally, home is understood as a metaphor for the individuation process.
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<<pl 1289102879>>
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This dissertation approaches the experience of cleft lip and palate, a specific variation of the dis-abled body, from two complementary lenses within a depth psychological perspective. First, it is essential to give voice to the lived experience of cleft lip and palate, especially within a culture that values "the normal" and immediately corrects presentations that reveal the lie, the impossibility, of conformity. Secondly, while it is well and good to be re-formed in order to more easily move within the dominant culture which values socially acceptable habits of speech and facial expression, what is lost in this project of normalization?
The organizing framework for this project resides in the heuristic research methodology developed by Clark Moustakas. The inquiry engages the researcher's own lived experience both of being born with a cleft lip and palate and of giving birth to and raising a daughter with the same presentation. Grounded in Maurice Merleau-Ponty's understanding of the body as the primary organ of perception, the project also relies on Robert Romanyshyn's articulation of the body as metaphor and the metaphorical quality of psychological life. An autoethnographic perspective informed by arts-based and imaginal hermeneutics further shapes this heuristic inquiry.
Central to this inquiry is the understanding that the researcher who is grounded in depth psychology is a border figure, standing in the gap between the conscious and the unconscious. The depth psychological aspect of the researcher as border figure is amplified by Gloria Anzaldúa's theory of the borderland (both material and metaphorical), Chela Sandoval's self-conscious practice of the middle voice of reflexivity, and Linda Smith's work toward the decolonization of the mind. The creative synthesis of this heuristic research is expressed in the form of essays and works of art which serve both to re-imagine the lived experience of facial difference and to provide bridges to a new level of understanding. Re-engagement--often re-enchantment--comes through tending the in-between aspect of the imaginal within the liminal space of the silenced/disappeared and inviting the wisdom woven in the margins of the dominant paradigm—normalcy—that inscribes so many faces in our culture as Other
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<<link 2124552891>>
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The California Department of Corrections Rehabilitation (CDCR) offers the parole system educational programs for dealing with parole violators who have committed a crime as a result of alcohol or drug addiction. The educational programs are conducted in prisons, parole offices, and jail settings. Classes give parolees an opportunity for recovery from substance addiction and a lifestyle involving crime. Research shows that education reduces recidivism and addiction. Curricula in California are facilitated using the cognitive-behavioral educational approach. This approach when used alone does not significantly improve the chances of long-term recovery and subsequent drop in recidivism rate. The cognitive-behavioral approach is dominated by rational, logical, ego-based conceptions of knowing. It assumes that the student is able to make appropriate choices based on cognitive processing. Students must first be given an opportunity to form deeper cohesive structures by making meaningful interpersonal and intrapersonal psychological and intellectual connections. For recidivism rates to improve and a stable life to be (re) established, I propose that curricula including a multiplicity of teaching strategies be implemented, not only for student recovery from addiction and a drop in the recidivism rate, but also as a powerful potential for teacher renewal. The present qualitative study describes a meaning-making pedagogical process that focuses on deeper emotional and spiritual dimensions of learning.
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<<link 2030673171>>
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Goethe's masterpiece, //Faust//, was an essential source for both Freud and Jung, and it played an important role in the foundation of depth psychology. The present study introduces //Faust//, explains its influence on the work of Freud and Jung, and offers a Jungian interpretation which emphasizes Jung's psychology of religion. A tension of opposites is evident throughout Faust , particularly in Goethe's juxtaposition of the Eternal-Empty and the Eternal-Feminine. The researcher correlates these paired, archetypal opposites with the characters Mephistopeheles and Gretchen, analyzing their relationship with Faust using several Jungian constructs including the shadow, the anima, the quaternity image, Jung's personality types, and the inferior function.
Jung and Goethe shared a conception of the devil as Lucifer, the light-bearer who stimulates mankind to creative activity, as well as an understanding of God as a fourfold deity containing both good and evil. This study investigates the problem of evil in the context of //Faust//, which Goethe modeled in part on the //Book of Job//. The researcher also examines Jung's approach to evil as outlined in his controversial books //Answer to Job// and //Seven Sermons to the Dead//. Jung postulated the devil as the "missing" fourth that completes the Trinity image, associating evil with the feminine which has long been suppressed within Western culture. Jung suggested that by recovering the feminine, the individuating Self redeems the shadow side of God, an idea that accords with the teachings of Kabbalah although Jung's work differs in several respects. The researcher presents the theological critique of Jung's concept of the divine shadow as well as the feminist challenge to Jung's association of the feminine with evil.
Jung struggled to counteract the modern experience of nihilism, advocating the direct experience of God as a way to construct meaning and revitalize the Western religious tradition. The researcher explores the Gnostic dimension of Jung's work and elaborates upon Jung's hopes for the future of Western religion through restoration of the feminine. The research method draws on contemporary approaches to direct experience following in the Jungian tradition, advocating the realization of the Self and the restoration of Sophia as Wisdom.
<<<
<<library 17372>>
(Publication No. [[AAT 3238861|http://proquest.umi.com/pqdweb?did=1251887431&Fmt=7&clientId=45844&RQT=309&VName=PQD]])
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This study focused upon the question of what is the lived experience of Nicaraguans who chose to leave their homeland after the revolution in the 1970s and resettle in the United States? Specific research questions within this problem were as follows: (1) What was sacrificed and what was gained by the decision of Nicaraguans to leave their homeland after the revolution and move to the United States? (2) What memories did Nicaraguans have of the revolution and how were their lives affected by those memories? I employed the phenomenological method and Clark Moustakas' (1994) modification of the Van Kaam method of analysis of phenomenological data in interviewing and examining the dialogues of nine Nicaraguan refugees. The participants included three males and six females. Four of the participants had been children at the time of the war and resettlement and five of them had been adults. Through the organization of themes and essences, I created a textural-structural description of the lived experiences of Nicaraguan refugees who left their country of origin after the revolution. I also incorporated Moustakas' heuristic methodology (1990) in this inquiry by exploring my inner processes and my role as a researcher. The interviewees revealed experiences of living in extreme fear, uncertainty, and anxiety during the war, struggling to get basic necessities, and fearing for their lives and the lives of their loved ones. After the revolution, the participants experienced disillusionment with the new government, mixed feelings regarding making the decision to leave Nicaragua, and grief and loss resulting from leaving loved ones, their home, and their culture behind. Crucial themes for the participants once they arrived in the United States included culture shock, a period of time marked by anxiety and disorientation resulting from losing all familiar signs and symbols of social interaction, difficulty in adjusting to a new culture, feelings of isolation and disconnection from their roots, struggles with their identity and roles, and experiencing poverty, lack of support and resources, discrimination, and posttraumatic stress syndrome.
<<<
(Publication No. [[AAT 3281471|http://proquest.umi.com/pqdweb?did=1404346201&sid=4&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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A leader establishes a vision of the future, initiates changes necessary to make the vision a reality, and unleashes others' talents to create the reality. Businesses and other organizations are noticeably short of leaders, settling instead for underdeveloped managers who unknowingly embody confusing cultural and mythological influences.
This dissertation proposes that leader-making is analogous to the mythical hero's journey. If undergone in its entirety, the heroic journey experience is key to moving past managing to become a leader. When death confronts the hero in the underworld ordeal, one choice is to succumb, to surrender ego control and to continue through an initiatory, numinous transformation or rebirth. One is then able to reflect desirable mythological models for leadership, including the archetypes of wise man or woman, sage, healer, shaman, guide, elder, or sage commander as the social or corporate communities require.
But many would-be leaders abandon the journey half way. In the liminality of the ordeal, rather than allowing the present ego to die, then to integrate heretofore unconscious contents, they defy the process. Regression to a prior successful persona, often that of warrior, is more comfortable but ego and unconscious remain unintegrated and in tension. The warrior is stuck in the ordeal, and must forever battle death. Life is a struggle.
This is a theoretical research project, creating emergent theoretical models of leader-making, and is also the record of a personal hero's journey by the author, an elder executive who is active in leadership development, taken in the spirit of alchemical hermeneutics.
<<<
<<link>>
Outsider Art may best be defined as images that are created by artists who are self-taught, considered to be outside of the dominant standards of psychological normality, and unaffected by aesthetic standards and historical traditions of the mainstream art world. The goal in this dissertation is to uncover both the past and present cultural and psychological meanings of these radically innovative expressions. Considering the heightened interest in this work during the past several years, this study seeks to provide answers to the following questions: What psychological, cultural, and collective desire is the imaginative language of this rebellious art form fulfilling? What forces are contributing to its growing appeal?
To start this project, a historical view of Outsider Art is examined in relation to our Western culture's shifting attitudes toward art and insanity, the nature and function of the creative act, the persistent link between genius and madness, and the influences of Romanticism, Expressionism, and Primitivism. The attempt to classify, diagnose, and interpret these extraordinary images is also investigated through the groundbreaking research of physicians, psychiatrists, and theorists working within the intellectual climate of the early 20th century. In order to address the current cultural and aesthetic elements of Outsider Art, this phenomenon is further inspected by means of several contemporary critical art theories. Delving into the world of depth psychology, Freud's attempts to explain the mysteries of the imagination through sublimation and pathography are linked to the world of Outsider Art, and a further exploration into his notion of the uncanny aids in explaining the odd psychological responses that this work often stimulates in viewers. Jung's visionary model of creativity, framed within the dynamics of archetypal structures, also sheds light on this project, and Hillman's theory of archetypal psychology, with special emphasis on a new vision of Dionysian consciousness, provides another way to interpret this inventive work. Finally, Nietzsche's model of art, based on the opposing archetypal forces of Apollo and Dionysus, offers insight into both the subject matter of Outsider Art and the shape of our current aesthetic and psychological climate.
<<library 17253>>
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(Publication No. [[AAT 3107137|http://proquest.umi.com/pqdweb?did=765013631&sid=1&Fmt=2&clientId=45844&RQT=309&VName=PQD]]).
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Return is a resolution, a reconstitution of a departure, loss, or rupture. Universalized in the mono-myth of the hero's journey, return is an archetypal theme fundamental to the ritual of shamanic initiation, the spiritual path of descent into darkness preceding light, and the Christian myth of death and rebirth. Cradle Catholics returning to the Church as a path of individuation dramatize this journey. Return to the Church, viewed through the lens of analytical psychology and seen as part of a mutually fueled process of redemption of God, Church, and human being, is the subject of this hermeneutical study.
Through the duality of private and communal experience, the Church offers a template for wholeness, or redemption. The mandala, with its center representing the mystical experience of unity and the periphery representing the opposites, is an image of the individual and collective nature of the Church, whose energy flows between the inner and the outer in the regression and progression of praxis, the cycle of contemplation put into action. The vocation of return constellates a personality who becomes a living expression of the struggle to contain the opposites, and who draws closer to the center through tethering to its periphery.
The constellation of the Self is redemptive, not just for the individual, but for the entire collective. The transformation and redemption of the Church depends on the work of the individual who is no longer contained by the Church, but becomes the container. Rather than the Church existing for the redemption of the sinner, the individual returns and belongs for the redemption of the Church. The struggle and suffering of homecoming is largely due to the difficulty of being tethered to a collective that has moved away from its own mythology. Afraid of wholeness, the Church proclaims Christ but as an institution is terrified of the Christ mystery. Yet as the Church is formed around a numinous experience of the Christ archetype, it exists to preserve the value and the meaning of that experience. Its authentic life depends on relationship to the original revelation, which is ultimately lived through the individual.
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<<pl 1239223215>>
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The cadence call is the work song of the American soldier, performed collectively while marching or running in formation. Cadence call is sung by the group to the rhythmical pace of rubber smacking against blacktop. Its repetition is continuous, throughout periods of exertion and fatigue. Beyond physical exhaustion it helps to inoculate the soldier against feelings of fear, rage, and helplessness, through a trance-like focusing. A grotesque lullaby, it is used during the training for a number of reasons, such as the fomenting of a group identity, indoctrination into a martial world view, and as an initiation rite.
My research focuses on one particular component of the individual transformation from citizen into soldier. The matter of transformation is not as simple as changing ones clothes. Instead, transformation involves a profound change of worldview. This study, which seeks to discover the psychological dynamics of the cadence, is an attempt to apply depth psychology to life in the world.
Cadence provides a road into the experience of personal transformation through a collective exertion. Using cadence as exemplar we move by a process of circumambulation, deepening and returning. But with each return we will have learned something more, another way of seeing. It is this laying together of different ways of seeing that provides depth psychology with its gift of multiple perspectives.
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<<pl 1030159079>>
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Depth psychology calls on us to face the crisis of our times, to look squarely into the dark night, and to build the soul muscle that allows us to face evil in the world and in our lives. In service to this, I ask the questions: What is the future of ego? Is there nexus between the depth psychology of Jung and the spiritual psychology of Steiner? I answer these questions with an examination of the concept of ego from the points of view of three important theoreticians, Sigmund Freud, C. G. Jung, and Rudolf Steiner.
Sigmund Freud's lifework can be separated into the psychology of the id, which relates to his early work, and the psychology of the ego. He initiated the practice of depth psychology. Jung's philosophical and metaphysical work moved psychology beyond the epistemological limits of Freud and resulted in the introduction of many fruitful ideas to depth psychology. Steiner was capable of seeing things others could not see. Both Jung and Steiner wrote about the archetypal cosmic man.
This exploration of the concept of the ego traces the historical development of Steiner's thought, explores his attitude toward the work of Freud and Jung, and provides a context for the dialogical investigation of his teachings about the occult. I distill this information into a working definition of Steiner's conception of the ego ("I"). Ultimately, I explore several ideas from both depth psychology and spiritual psychology that implicate (a) a different future for human beings from the doom currently anticipated and (b) evolving capacities of soul and spirit that are central to such a future.
<<<
<<pl 909531349>>
<<<
This qualitative study sought to explore the connection between three phenomena. The first was the researcher's prior observation, as a marriage and family therapist, of several married couples in which the husband's inability or unwillingness to accept influence from his wife played a central role in the couples' subsequent divorce. The second was research (Gottman, 1999) that suggests that the refusal of husbands to accept their wife's influence is highly predictive of divorce. The third phenomenon was the author's observation that although there is evidence that a man's willingness to accept his wife's influence is central to a stable marriage and marital satisfaction, there are no idiomatic, positive terms to describe husbands who do so. To the contrary, when husbands do explicitly and publicly seek input from their wives, the commonly used terms used to describe them are distinctly pejorative (e.g., "hen-pecked," "she wears the pants in the family," etc.).
This study focused on 18 heterosexual husbands who were identified as adept at sharing power with their wives. The project sought to identify the belief systems, attitudes, and behaviors of these husbands; the factors within and outside of their marriages which contributed to their skillfulness in this regard; and what advice they would give to other husbands who wish to develop these capacities. In order for the husband to be included in this study, both the participants and their wives completed the "Locke-Wallace Marital Inventory" (Locke & Wallace, 1959) and the "Gottman Accepting Influence Questionnaire" (Gottman, 1999), and both partners agreed that their marriages were satisfying and that the husband accepted his wife's influence. Gottman's statement, "marriages will work to the extent that men accept influence from, share power with, women" (p. 52) was the springboard for this 12-question, depth-psychological study.
The participants attributed their skillfulness at accepting influence to three major factors: (1) they married women they whole-heartedly loved, respected, and admired; (2) they were totally committed to their wives and to their marriages; and (3) they valued the role of conflict in their marriages and they learned to listen to their wife's complaints without defensiveness.
<<<
<<pl 927757445>>
<<<
This theoretical dissertation, undertaken from an archetypal perspective, is a psychological reading of biographical, historical, sociological and fictional texts pertaining to the genocidal perpetrations of Nazi Germany. Without analyzing history for the psychological causes of events, the work an investigation into memory—memory as the soul’s demand for attention to its own recurring patterns in the world.
The inquiry assumes the validity of Jung’s myth for modern man—that consciousness is not only experienced by its human carriers, but also is created in the process of our meaning-making as we confront the ineffable in literal experiences. The interpretive chapters investigate the personified collective images of the Perpetrator, Demon, Judge and Witness about their experience and memory of Nazi era perpetration in an attempt to recognize their styles of knowing and remembering and how these styles both emanate from, and contribute to, collective consciousness. The collective image of each archetypal figure is glimpsed in the interaction between what particular humans said and did under the influence of a particular archetype, and what was said and felt in response to those words and actions by the commenting collective, as reflected in journalism, literature, and scholarship.
Each interpretive chapter chooses from a set of psychological moves: compassionate listening (listening through the literal to the value level of a story); psychologizing, personifying, pathologizing and dehumanizing; complex reading; and etymology and translation applied to representative texts to deepen into the nature of each archetypal person. The inquiry is divided into four chapters, the first examining the nature of perpetration; the second looking into the demon’s hunger and its influence on the perpetrator’s actions; the third placing the perpetrator before the bar, examining not only the penalties for the perpetrator’s unconsciousness, but also penetrating the consciousness that would judge him, and how the judge’s perspective reflects an emerging, albeit conflicted moral collective awareness. The final interpretive chapter examines the process of cultural therapy as a means of invoking the witness, whose mode of knowing offers opportunities for the making of third-thing meanings as a means of becoming responsible to past and present cultural perpetrations.
<<<
<<link 1942000061>>
<<<
This is a phenomenological and hermeneutic study of the relationship that women in recovery from substance abuse disorders or addiction have with their bodies throughout their lifetime. It also looks at the phenomenon of co-occurring substance abuse disorders and eating disorders. Seven out of ten interviewees had both diagnoses. There is support for the idea that the desacralized body contributes negatively to these disorders, both on an individual and collective level, and thus it is absolutely critical that treatment providers acknowledge that the body very much matters to women who are seeking recovery. The answer to our obesity epidemic, our eating disorder pathologies, and substance abuse pathologies are not singular. There are a great many political, cultural, religious, and social influences, thereby suggesting that science alone cannot eradicate these problems simply by identifying a gene or concocting a medication. However, it is not prudent, especially for the individual, to deny the dialogical process between matter and psyche and how the physical either underlies or manifests the symptoms. These disorders signal an alarm that we, as a culture, need to regain a balance between spirit and matter, between the masculine and the feminine, and return to the alchemical idea that "what is above is also below."
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(Publication No. [[AAT 3345860|http://proquest.umi.com/pqdweb?did=1680083801&sid=24&Fmt=2&clientId=45844&RQT=309&VName=PQD]])
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Women's voices have long been silenced and our work demeaned by our patriarchal culture, leading to profound and internalized devaluation of our worth as human beings and the loss of a sense of ourselves as persons with stories worth telling. Through art-making, dreamwork, imaginal dialogues, and waking-world experiences, I explore the resonance between my own archetypal complexes and my experiences of the Ladies, a group of imaginal women. This dissertation tells the story of its own process, and in the telling, recovers the importance of "women's work" that in each moment creates soul and embodies our connection with the Divine.
The art pieces created during this process express a temporal and psychic shift, emerging from early Victorian repression through mid-nineteenth-century control and sexualization to the embodiment of a psychic space in which sexuality, sensuality, and activity can be freely expressed. This process reflects a similar transformation in my own psyche, as I moved from a deep sense of isolation, repression, and fear of speaking out, into a more open and confident expression of my self, my voice, and my art.
A major challenge facing depth psychology is to understand the nature of the imaginal world and the ways that we can and do interact with it. This imaginal dissertation addresses the challenge by documenting what the dissertation process and product look like when the work is done in the imaginal way, from within a collaborative field co-emerging between the waking world and the imaginal world. Within this field we have access to a wisdom that surpasses the rational by taking advantage of the quantum nature of reality—the psychoid archetype.
The study uses a radical approach that steps out from alchemical hermeneutics and refigures the traditional distinction between inner work and outer work, between thought and action, between research as scholarly reflection and the act of being in the world. It recaptures an essentially feminine way of knowing, and demonstrates that the boundaries between the "real" world and the imaginal are not as rigid as we have been taught. The imaginal is always in between and always co-arising.
<<<
<<link 1798966791>>
<<<
All human beings experience psychological wounding and healing in their lives. It's inherent to the journey of love and the journey of life. This study specifically explores the wounding experience shared by most western gay men—the unwitnessed, isolating experience of the closet, an artifact engendered by the oppressive heteronormative culture permeating the formative years of young gay men's lives. This study puts forth the premise that it is not the experience of the closet that is overwhelming to a young gay man, but rather the unwitnessed suffering that creates trauma; also that in response, many gay men create memorials to their suffering through addictions, compulsions, or repetitive patterns that impede their finding meaning in their lives.
Through the medium of film, this study chronicles the journey of seven men and me. Together we explored the possibility of healing through the conscious creation of a memorial to our communal experience of unwitnessed, lonely suffering. We built this memorial using objects as metaphors to represent personal stories from our collective crypts of shame, recounted to one another in the role of compassionate witness.
We also told healing stories around our shared passion for country western dancing in community with other gay men and lesbians, and the effervescent power of a dance club known as the Sundance Saloon in San Francisco, California—a place where we find home each time we gather together.
<<<
/***
|''Name:''|YourSearchPlugin|
|''Version:''|2.1.6 (2012-04-19)|
|''Summary:''|Search your TiddlyWiki with advanced search features such as result lists, tiddler preview, result ranking, search filters, combined searches and many more.|
|''Source:''|http://tiddlywiki.abego-software.de/#YourSearchPlugin|
|''Twitter:''|[[@abego|https://twitter.com/#!/abego]]|
|''GitHub:''|https://github.com/abego/YourSearchPlugin|
|''Author:''|UdoBorkowski (ub [at] abego-software [dot] de)|
|''License:''|[[BSD open source license|http://www.abego-software.de/legal/apl-v10.html]]|
!About YourSearch
YourSearch gives you a bunch of new features to simplify and speed up your daily searches in TiddlyWiki. It seamlessly integrates into the standard TiddlyWiki search: just start typing into the 'search' field and explore!
For more information see [[Help|YourSearch Help]].
!Compatibility
This plugin requires TiddlyWiki 2.1.
Check the [[archive|http://tiddlywiki.abego-software.de/archive]] for ~YourSearchPlugins supporting older versions of TiddlyWiki.
!Source Code
***/
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This plugin's source code is compressed (and hidden).
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standardRankFunction=function(tiddler,query){var markRE=query.getMarkRegExp();if(!markRE){return 1}var matchesInTitle=tiddler.title.match(markRE);var nMatchesInTitle=matchesInTitle?matchesInTitle.length:0;var nMatchesInTags=getMatchCount(tiddler.getTags(),markRE);var lengthOfMatchesInTitle=matchesInTitle?matchesInTitle.join("").length:0;var precisionInTitle=tiddler.title.length>0?lengthOfMatchesInTitle/tiddler.title.length:0;var rank=nMatchesInTitle*matchInTitleWeight+nMatchesInTags*matchInTagsWeight+precisionInTitle*precisionInTitleWeight+1;return rank};var findMatches=function(store,searchText,caseSensitive,useRegExp,sortField,excludeTag){lastQuery=null;var candidates=store.reverseLookup("tags",excludeTag,false);try{var defaultFields=[];if(config.options.chkSearchInTitle){defaultFields.push("title")}if(config.options.chkSearchInText){defaultFields.push("text")}if(config.options.chkSearchInTags){defaultFields.push("tags")}lastQuery=new abego.TiddlerQuery(searchText,caseSensitive,useRegExp,defaultFields,config.options.chkSearchExtendedFields)}catch(e){return[]}var results=lastQuery.filter(candidates);var rankFunction=abego.YourSearch.getRankFunction();for(var i=0;i<results.length;i++){var tiddler=results[i];var rank=rankFunction(tiddler,lastQuery);tiddler.searchRank=rank}if(!sortField){sortField="title"}var sortFunction=function(a,b){var searchRankDiff=a.searchRank-b.searchRank;if(searchRankDiff==0){if(a[sortField]==b[sortField]){return(0)}else{return(a[sortField]<b[sortField])?-1:+1}}else{return(searchRankDiff>0)?-1:+1}};results.sort(sortFunction);return results};var maxCharsInTitle=80;var maxCharsInTags=50;var maxCharsInText=250;var maxCharsInField=50;var itemsPerPageDefault=25;var itemsPerPageWithPreviewDefault=10;var yourSearchResultID="yourSearchResult";var yourSearchResultItemsID="yourSearchResultItems";var lastSearchText=null;var resultElement=null;var searchInputField=null;var searchButton=null;var lastNewTiddlerButton=null;var initStylesheet=function(){if(version.extensions.YourSearchPlugin.styleSheetInited){return}version.extensions.YourSearchPlugin.styleSheetInited=true;setStylesheet(store.getTiddlerText("YourSearchStyleSheet"),"yourSearch")};var isResultOpen=function(){return resultElement!=null&&resultElement.parentNode==document.body};var closeResult=function(){if(isResultOpen()){document.body.removeChild(resultElement)}};var closeResultAndDisplayTiddler=function(e){closeResult();var title=this.getAttribute("tiddlyLink");if(title){var withHilite=this.getAttribute("withHilite");var oldHighlightHack=highlightHack;if(withHilite&&withHilite=="true"&&lastQuery){highlightHack=lastQuery.getMarkRegExp()}story.displayTiddler(this,title);highlightHack=oldHighlightHack}return(false)};var adjustResultPositionAndSize=function(){if(!searchInputField){return}var root=searchInputField;var rootLeft=findPosX(root);var rootTop=findPosY(root);var rootHeight=root.offsetHeight;var popupLeft=rootLeft;var popupTop=rootTop+rootHeight;var winWidth=findWindowWidth();if(winWidth<resultElement.offsetWidth){resultElement.style.width=(winWidth-100)+"px";winWidth=findWindowWidth()}var popupWidth=resultElement.offsetWidth;if(popupLeft+popupWidth>winWidth){popupLeft=winWidth-popupWidth-30}if(popupLeft<0){popupLeft=0}resultElement.style.left=popupLeft+"px";resultElement.style.top=popupTop+"px";resultElement.style.display="block"};var scrollVisible=function(){if(resultElement){window.scrollTo(0,ensureVisible(resultElement))}if(searchInputField){window.scrollTo(0,ensureVisible(searchInputField))}};var ensureResultIsDisplayedNicely=function(){adjustResultPositionAndSize();scrollVisible()};var indexInPage=undefined;var currentTiddler=undefined;var pager=new abego.PageWiseRenderer();var MyItemRenderer=function(parent){this.itemHtml=store.getTiddlerText("YourSearchItemTemplate");if(!this.itemHtml){alertAndThrow("YourSearchItemTemplate not found")}this.place=document.getElementById(yourSearchResultItemsID);if(!this.place){this.place=createTiddlyElement(parent,"div",yourSearchResultItemsID)}};merge(MyItemRenderer.prototype,{render:function(pager,object,index,indexOnPage){indexInPage=indexOnPage;currentTiddler=object;var item=createTiddlyElement(this.place,"div",null,"yourSearchItem");item.innerHTML=this.itemHtml;applyHtmlMacros(item,null);refreshElements(item,null)},endRendering:function(pager){currentTiddler=null}});var refreshResult=function(){if(!resultElement||!searchInputField){return}var html=store.getTiddlerText("YourSearchResultTemplate");if(!html){html="<b>Tiddler YourSearchResultTemplate not found</b>"}resultElement.innerHTML=html;applyHtmlMacros(resultElement,null);refreshElements(resultElement,null);var itemRenderer=new MyItemRenderer(resultElement);pager.renderPage(itemRenderer);ensureResultIsDisplayedNicely()};pager.getItemsPerPage=function(){var n=(config.options.chkPreviewText)?abego.toInt(config.options.txtItemsPerPageWithPreview,itemsPerPageWithPreviewDefault):abego.toInt(config.options.txtItemsPerPage,itemsPerPageDefault);return(n>0)?n:1};pager.onPageChanged=function(){refreshResult()};var reopenResultIfApplicable=function(){if(searchInputField==null||!config.options.chkUseYourSearch){return}if((searchInputField.value==lastSearchText)&&lastSearchText&&!isResultOpen()){if(resultElement&&(resultElement.parentNode!=document.body)){document.body.appendChild(resultElement);ensureResultIsDisplayedNicely()}else{abego.YourSearch.onShowResult(true)}}};var invalidateResult=function(){closeResult();resultElement=null;lastSearchText=null};var isDescendantOrSelf=function(self,e){while(e!=null){if(self==e){return true}e=e.parentNode}return false};var onDocumentClick=function(e){if(e.target==searchInputField){return}if(e.target==searchButton){return}if(resultElement&&isDescendantOrSelf(resultElement,e.target)){return}closeResult()};var onDocumentKeyup=function(e){if(e.keyCode==27){closeResult()}};addEvent(document,"click",onDocumentClick);addEvent(document,"keyup",onDocumentKeyup);var myStorySearch=function(text,useCaseSensitive,useRegExp){lastSearchText=text;setLastResults(findMatches(store,text,useCaseSensitive,useRegExp,"title","excludeSearch"));abego.YourSearch.onShowResult()};var myMacroSearchHandler=function(place,macroName,params,wikifier,paramString,tiddler){initStylesheet();lastSearchText="";var searchTimeout=null;var doSearch=function(txt){if(config.options.chkUseYourSearch){myStorySearch(txt.value,config.options.chkCaseSensitiveSearch,config.options.chkRegExpSearch)}else{story.search(txt.value,config.options.chkCaseSensitiveSearch,config.options.chkRegExpSearch)}lastSearchText=txt.value};var clickHandler=function(e){doSearch(searchInputField);return false};var keyHandler=function(e){if(!e){e=window.event}searchInputField=this;switch(e.keyCode){case 13:if(e.ctrlKey&&lastNewTiddlerButton&&isResultOpen()){lastNewTiddlerButton.onclick.apply(lastNewTiddlerButton,[e])}else{doSearch(this)}break;case 27:if(isResultOpen()){closeResult()}else{this.value="";clearMessage()}break}if(String.fromCharCode(e.keyCode)==this.accessKey||e.altKey){reopenResultIfApplicable()}if(this.value.length<3&&searchTimeout){clearTimeout(searchTimeout)}if(this.value.length>2){if(this.value!=lastSearchText){if(!config.options.chkUseYourSearch||config.options.chkSearchAsYouType){if(searchTimeout){clearTimeout(searchTimeout)}var txt=this;searchTimeout=setTimeout(function(){doSearch(txt)},500)}}else{if(searchTimeout){clearTimeout(searchTimeout)}}}if(this.value.length==0){closeResult()}};var focusHandler=function(e){this.select();clearMessage();reopenResultIfApplicable()};var args=paramString.parseParams("list",null,true);var buttonAtRight=getFlag(args,"buttonAtRight");var sizeTextbox=getParam(args,"sizeTextbox",this.sizeTextbox);var txt=createTiddlyElement(null,"input",null,"txtOptionInput searchField",null);if(params[0]){txt.value=params[0]}txt.onkeyup=keyHandler;txt.onfocus=focusHandler;txt.setAttribute("size",sizeTextbox);txt.setAttribute("accessKey",this.accessKey);txt.setAttribute("autocomplete","off");if(config.browser.isSafari){txt.setAttribute("type","search");txt.setAttribute("results","5")}else{if(!config.browser.isIE){txt.setAttribute("type","text")}}var btn=createTiddlyButton(null,this.label,this.prompt,clickHandler);if(place){if(!buttonAtRight){place.appendChild(btn)}place.appendChild(txt);if(buttonAtRight){place.appendChild(btn)}}searchInputField=txt;searchButton=btn};var openAllFoundTiddlers=function(){closeResult();var results=getLastResults();var n=results.length;if(n){var titles=[];for(var i=0;i<n;i++){titles.push(results[i].title)}story.displayTiddlers(null,titles)}};var createOptionWithRefresh=function(place,optionParams,wikifier,tiddler){invokeMacro(place,"option",optionParams,wikifier,tiddler);var elem=place.lastChild;var oldOnClick=elem.onclick;elem.onclick=function(e){var result=oldOnClick.apply(this,arguments);refreshResult();return result};return elem};var removeTextDecoration=function(s){var removeThis=["''","{{{","}}}","//","<<<","/***","***/"];var reText="";for(var i=0;i<removeThis.length;i++){if(i!=0){reText+="|"}reText+="("+removeThis[i].escapeRegExp()+")"}return s.replace(new RegExp(reText,"mg"),"").trim()};var getShortCutNumber=function(){var i=indexInPage;return(i>=0&&i<=9)?(i<9?(i+1):0):-1};var limitedTextRenderer=new abego.LimitedTextRenderer();var renderLimitedText=function(place,s,maxLen){limitedTextRenderer.render(place,s,maxLen,lastQuery.getMarkRegExp())};var oldTiddlyWikiSaveTiddler=TiddlyWiki.prototype.saveTiddler;TiddlyWiki.prototype.saveTiddler=function(title,newTitle,newBody,modifier,modified,tags,fields){oldTiddlyWikiSaveTiddler.apply(this,arguments);invalidateResult()};var oldTiddlyWikiRemoveTiddler=TiddlyWiki.prototype.removeTiddler;TiddlyWiki.prototype.removeTiddler=function(title){oldTiddlyWikiRemoveTiddler.apply(this,arguments);invalidateResult()};config.macros.yourSearch={label:"yourSearch",prompt:"Gives access to the current/last YourSearch result",handler:function(place,macroName,params,wikifier,paramString,tiddler){if(params.length==0){return}var name=params[0];var func=config.macros.yourSearch.funcs[name];if(func){func(place,macroName,params,wikifier,paramString,tiddler)}},tests:{"true":function(){return true},"false":function(){return false},found:function(){return getLastResultsCount()>0},previewText:function(){return config.options.chkPreviewText}},funcs:{itemRange:function(place){if(getLastResultsCount()){var lastIndex=pager.getLastIndexOnPage();var s="%0 - %1".format([pager.getFirstIndexOnPage()+1,lastIndex+1]);createTiddlyText(place,s)}},count:function(place){createTiddlyText(place,getLastResultsCount().toString())},query:function(place){if(lastQuery){createTiddlyText(place,lastQuery.toString())}},version:function(place){var t="YourSearch %0.%1.%2".format([version.extensions.YourSearchPlugin.major,version.extensions.YourSearchPlugin.minor,version.extensions.YourSearchPlugin.revision]);var e=createTiddlyElement(place,"a");e.setAttribute("href","http://tiddlywiki.abego-software.de/#YourSearchPlugin");e.innerHTML='<font color="black" face="Arial, Helvetica, sans-serif">'+t+"<font>"},copyright:function(place){var e=createTiddlyElement(place,"a");e.setAttribute("href","http://www.abego-software.de");e.innerHTML='<font color="black" face="Arial, Helvetica, sans-serif">© 2005-2008 <b><font color="red">abego</font></b> Software<font>'},newTiddlerButton:function(place){if(lastQuery){var r=abego.parseNewTiddlerCommandLine(lastQuery.getQueryText());var btn=config.macros.newTiddler.createNewTiddlerButton(place,r.title,r.params,"new tiddler","Create a new tiddler based on search text. (Shortcut: Ctrl-Enter; Separators: '.', '#')",null,"text");var oldOnClick=btn.onclick;btn.onclick=function(){closeResult();oldOnClick.apply(this,arguments)};lastNewTiddlerButton=btn}},linkButton:function(place,macroName,params,wikifier,paramString,tiddler){if(params<2){return}var tiddlyLink=params[1];var text=params<3?tiddlyLink:params[2];var tooltip=params<4?text:params[3];var accessKey=params<5?null:params[4];var btn=createTiddlyButton(place,text,tooltip,closeResultAndDisplayTiddler,null,null,accessKey);btn.setAttribute("tiddlyLink",tiddlyLink)},closeButton:function(place,macroName,params,wikifier,paramString,tiddler){createTiddlyButton(place,"close","Close the Search Results (Shortcut: ESC)",closeResult)},openAllButton:function(place,macroName,params,wikifier,paramString,tiddler){var n=getLastResultsCount();if(n==0){return}var title=n==1?"open tiddler":"open all %0 tiddlers".format([n]);var button=createTiddlyButton(place,title,"Open all found tiddlers (Shortcut: Alt-O)",openAllFoundTiddlers);button.setAttribute("accessKey","O")},naviBar:function(place,macroName,params,wikifier,paramString,tiddler){pager.addPageNavigation(place)},"if":function(place,macroName,params,wikifier,paramString,tiddler){if(params.length<2){return}var testName=params[1];var negate=(testName=="not");if(negate){if(params.length<3){return}testName=params[2]}var test=config.macros.yourSearch.tests[testName];var showIt=false;try{if(test){showIt=test(place,macroName,params,wikifier,paramString,tiddler)!=negate}else{showIt=(!eval(testName))==negate}}catch(ex){}if(!showIt){place.style.display="none"}},chkPreviewText:function(place,macroName,params,wikifier,paramString,tiddler){var elem=createOptionWithRefresh(place,"chkPreviewText",wikifier,tiddler);elem.setAttribute("accessKey","P");elem.title="Show text preview of found tiddlers (Shortcut: Alt-P)";return elem}}};config.macros.foundTiddler={label:"foundTiddler",prompt:"Provides information on the tiddler currently processed on the YourSearch result page",handler:function(place,macroName,params,wikifier,paramString,tiddler){var name=params[0];var func=config.macros.foundTiddler.funcs[name];if(func){func(place,macroName,params,wikifier,paramString,tiddler)}},funcs:{title:function(place,macroName,params,wikifier,paramString,tiddler){if(!currentTiddler){return}var shortcutNumber=getShortCutNumber();var tooltip=shortcutNumber>=0?"Open tiddler (Shortcut: Alt-%0)".format([shortcutNumber.toString()]):"Open tiddler";var btn=createTiddlyButton(place,null,tooltip,closeResultAndDisplayTiddler,null);btn.setAttribute("tiddlyLink",currentTiddler.title);btn.setAttribute("withHilite","true");renderLimitedText(btn,currentTiddler.title,maxCharsInTitle);if(shortcutNumber>=0){btn.setAttribute("accessKey",shortcutNumber.toString())}},tags:function(place,macroName,params,wikifier,paramString,tiddler){if(!currentTiddler){return}renderLimitedText(place,currentTiddler.getTags(),maxCharsInTags)},text:function(place,macroName,params,wikifier,paramString,tiddler){if(!currentTiddler){return}renderLimitedText(place,removeTextDecoration(currentTiddler.text),maxCharsInText)},field:function(place,macroName,params,wikifier,paramString,tiddler){if(!currentTiddler){return}var name=params[1];var len=params.length>2?abego.toInt(params[2],maxCharsInField):maxCharsInField;var v=store.getValue(currentTiddler,name);if(v){renderLimitedText(place,removeTextDecoration(v),len)}},number:function(place,macroName,params,wikifier,paramString,tiddler){var numberToDisplay=getShortCutNumber();if(numberToDisplay>=0){var text="%0)".format([numberToDisplay.toString()]);createTiddlyElement(place,"span",null,"shortcutNumber",text)}}}};var opts={chkUseYourSearch:true,chkPreviewText:true,chkSearchAsYouType:true,chkSearchInTitle:true,chkSearchInText:true,chkSearchInTags:true,chkSearchExtendedFields:true,txtItemsPerPage:itemsPerPageDefault,txtItemsPerPageWithPreview:itemsPerPageWithPreviewDefault};for(var n in opts){if(config.options[n]==undefined){config.options[n]=opts[n]}}config.shadowTiddlers.AdvancedOptions+="\n<<option chkUseYourSearch>> Use 'Your Search' //([[more options|YourSearch Options]]) ([[help|YourSearch Help]])// ";config.shadowTiddlers["YourSearch Help"]="!Field Search\nWith the Field Search you can restrict your search to certain fields of a tiddler, e.g only search the tags or only the titles. The general form is //fieldname//'':''//textToSearch// (e.g. {{{title:intro}}}). In addition one-character shortcuts are also supported for the standard fields {{{title}}}, {{{text}}} and {{{tags}}}:\n|!What you want|!What you type|!Example|\n|Search ''titles only''|start word with ''!''|{{{!jonny}}} (shortcut for {{{title:jonny}}})|\n|Search ''contents/text only''|start word with ''%''|{{{%football}}} (shortcut for {{{text:football}}})|\n|Search ''tags only''|start word with ''#''|{{{#Plugin}}} (shortcut for {{{tags:Plugin}}})|\n\nUsing this feature you may also search the extended fields (\"Metadata\") introduced with TiddlyWiki 2.1, e.g. use {{{priority:1}}} to find all tiddlers with the priority field set to \"1\".\n\nYou may search a word in more than one field. E.g. {{{!#Plugin}}} (or {{{title:tags:Plugin}}} in the \"long form\") finds tiddlers containing \"Plugin\" either in the title or in the tags (but does not look for \"Plugin\" in the text). \n\n!Boolean Search\nThe Boolean Search is useful when searching for multiple words.\n|!What you want|!What you type|!Example|\n|''All words'' must exist|List of words|{{{jonny jeremy}}} (or {{{jonny and jeremy}}})|\n|''At least one word'' must exist|Separate words by ''or''|{{{jonny or jeremy}}}|\n|A word ''must not exist''|Start word with ''-''|{{{-jonny}}} (or {{{not jonny}}})|\n\n''Note:'' When you specify two words, separated with a space, YourSearch finds all tiddlers that contain both words, but not necessarily next to each other. If you want to find a sequence of word, e.g. '{{{John Brown}}}', you need to put the words into quotes. I.e. you type: {{{\"john brown\"}}}.\n\nUsing parenthesis you may change the default \"left to right\" evaluation of the boolean search. E.g. {{{not (jonny or jeremy)}}} finds all tiddlers that contain neither \"jonny\" nor \"jeremy. In contrast to this {{{not jonny or jeremy}}} (i.e. without parenthesis) finds all tiddlers that either don't contain \"jonny\" or that contain \"jeremy\".\n\n!'Exact Word' Search\nBy default a search result all matches that 'contain' the searched text. E.g. if you search for {{{Task}}} you will get all tiddlers containing 'Task', but also '~CompletedTask', '~TaskForce' etc.\n\nIf you only want to get the tiddlers that contain 'exactly the word' you need to prefix it with a '='. E.g. typing '=Task' will find the tiddlers that contain the word 'Task', ignoring words that just contain 'Task' as a substring.\n\n!~CaseSensitiveSearch and ~RegExpSearch\nThe standard search options ~CaseSensitiveSearch and ~RegExpSearch are fully supported by YourSearch. However when ''~RegExpSearch'' is on Filtered and Boolean Search are disabled.\n\nIn addition you may do a \"regular expression\" search even with the ''~RegExpSearch'' set to false by directly entering the regular expression into the search field, framed with {{{/.../}}}. \n\nExample: {{{/m[ae][iy]er/}}} will find all tiddlers that contain either \"maier\", \"mayer\", \"meier\" or \"meyer\".\n\n!~JavaScript Expression Filtering\nIf you are familiar with JavaScript programming and know some TiddlyWiki internals you may also use JavaScript expression for the search. Just enter a JavaScript boolean expression into the search field, framed with {{{ { ... } }}}. In the code refer to the variable tiddler and evaluate to {{{true}}} when the given tiddler should be included in the result. \n\nExample: {{{ { tiddler.modified > new Date(\"Jul 4, 2005\")} }}} returns all tiddler modified after July 4th, 2005.\n\n!Combined Search\nYou are free to combine the various search options. \n\n''Examples''\n|!What you type|!Result|\n|{{{!jonny !jeremy -%football}}}|all tiddlers with both {{{jonny}}} and {{{jeremy}}} in its titles, but no {{{football}}} in content.|\n|{{{#=Task}}}|All tiddlers tagged with 'Task' (the exact word). Tags named '~CompletedTask', '~TaskForce' etc. are not considered.|\n\n!Access Keys\nYou are encouraged to use the access keys (also called \"shortcut\" keys) for the most frequently used operations. For quick reference these shortcuts are also mentioned in the tooltip for the various buttons etc.\n\n|!Key|!Operation|\n|{{{Alt-F}}}|''The most important keystroke'': It moves the cursor to the search input field so you can directly start typing your query. Pressing {{{Alt-F}}} will also display the previous search result. This way you can quickly display multiple tiddlers using \"Press {{{Alt-F}}}. Select tiddler.\" sequences.|\n|{{{ESC}}}|Closes the [[YourSearch Result]]. When the [[YourSearch Result]] is already closed and the cursor is in the search input field the field's content is cleared so you start a new query.|\n|{{{Alt-1}}}, {{{Alt-2}}},... |Pressing these keys opens the first, second etc. tiddler from the result list.|\n|{{{Alt-O}}}|Opens all found tiddlers.|\n|{{{Alt-P}}}|Toggles the 'Preview Text' mode.|\n|{{{Alt-'<'}}}, {{{Alt-'>'}}}|Displays the previous or next page in the [[YourSearch Result]].|\n|{{{Return}}}|When you have turned off the 'as you type' search mode pressing the {{{Return}}} key actually starts the search (as does pressing the 'search' button).|\n\n//If some of these shortcuts don't work for you check your browser if you have other extensions installed that already \"use\" these shortcuts.//";config.shadowTiddlers["YourSearch Options"]="|>|!YourSearch Options|\n|>|<<option chkUseYourSearch>> Use 'Your Search'|\n|!|<<option chkPreviewText>> Show Text Preview|\n|!|<<option chkSearchAsYouType>> 'Search As You Type' Mode (No RETURN required to start search)|\n|!|Default Search Filter:<<option chkSearchInTitle>>Title ('!') <<option chkSearchInText>>Text ('%') <<option chkSearchInTags>>Tags ('#') <<option chkSearchExtendedFields>>Extended Fields<html><br><font size=\"-2\">The fields of a tiddlers that are searched when you don't explicitly specify a filter in the search text <br>(Explictly specify fields using one or more '!', '%', '#' or 'fieldname:' prefix before the word/text to find).</font></html>|\n|!|Number of items on search result page: <<option txtItemsPerPage>>|\n|!|Number of items on search result page with preview text: <<option txtItemsPerPageWithPreview>>|\n";config.shadowTiddlers.YourSearchStyleSheet="/***\n!~YourSearchResult Stylesheet\n***/\n/*{{{*/\n.yourSearchResult {\n\tposition: absolute;\n\twidth: 800px;\n\n\tpadding: 0.2em;\n\tlist-style: none;\n\tmargin: 0;\n\n\tbackground: #ffd;\n\tborder: 1px solid DarkGray;\n}\n\n/*}}}*/\n/***\n!!Summary Section\n***/\n/*{{{*/\n.yourSearchResult .summary {\n\tborder-bottom-width: thin;\n\tborder-bottom-style: solid;\n\tborder-bottom-color: #999999;\n\tpadding-bottom: 4px;\n}\n\n.yourSearchRange, .yourSearchCount, .yourSearchQuery {\n\tfont-weight: bold;\n}\n\n.yourSearchResult .summary .button {\n\tfont-size: 10px;\n\n\tpadding-left: 0.3em;\n\tpadding-right: 0.3em;\n}\n\n.yourSearchResult .summary .chkBoxLabel {\n\tfont-size: 10px;\n\n\tpadding-right: 0.3em;\n}\n\n/*}}}*/\n/***\n!!Items Area\n***/\n/*{{{*/\n.yourSearchResult .marked {\n\tbackground: none;\n\tfont-weight: bold;\n}\n\n.yourSearchItem {\n\tmargin-top: 2px;\n}\n\n.yourSearchNumber {\n\tcolor: #808080;\n}\n\n\n.yourSearchTags {\n\tcolor: #008000;\n}\n\n.yourSearchText {\n\tcolor: #808080;\n\tmargin-bottom: 6px;\n}\n\n/*}}}*/\n/***\n!!Footer\n***/\n/*{{{*/\n.yourSearchFooter {\n\tmargin-top: 8px;\n\tborder-top-width: thin;\n\tborder-top-style: solid;\n\tborder-top-color: #999999;\n}\n\n.yourSearchFooter a:hover{\n\tbackground: none;\n\tcolor: none;\n}\n/*}}}*/\n/***\n!!Navigation Bar\n***/\n/*{{{*/\n.yourSearchNaviBar a {\n\tfont-size: 16px;\n\tmargin-left: 4px;\n\tmargin-right: 4px;\n\tcolor: black;\n\ttext-decoration: underline;\n}\n\n.yourSearchNaviBar a:hover {\n\tbackground-color: none;\n}\n\n.yourSearchNaviBar .prev {\n\tfont-weight: bold;\n\tcolor: blue;\n}\n\n.yourSearchNaviBar .currentPage {\n\tcolor: #FF0000;\n\tfont-weight: bold;\n\ttext-decoration: none;\n}\n\n.yourSearchNaviBar .next {\n\tfont-weight: bold;\n\tcolor: blue;\n}\n/*}}}*/\n";config.shadowTiddlers.YourSearchResultTemplate='<!--\n{{{\n-->\n<span macro="yourSearch if found">\n<!-- The Summary Header ============================================ -->\n<table class="summary" border="0" width="100%" cellspacing="0" cellpadding="0"><tbody>\n <tr>\n\t<td align="left">\n\t\tYourSearch Result <span class="yourSearchRange" macro="yourSearch itemRange"></span>\n\t\t of <span class="yourSearchCount" macro="yourSearch count"></span>\n\t\tfor <span class="yourSearchQuery" macro="yourSearch query"></span>\n\t</td>\n\t<td class="yourSearchButtons" align="right">\n\t\t<span macro="yourSearch chkPreviewText"></span><span class="chkBoxLabel">preview text</span>\n\t\t<span macro="yourSearch newTiddlerButton"></span>\n\t\t<span macro="yourSearch openAllButton"></span>\n\t\t<span macro="yourSearch linkButton \'YourSearch Options\' options \'Configure YourSearch\'"></span>\n\t\t<span macro="yourSearch linkButton \'YourSearch Help\' help \'Get help how to use YourSearch\'"></span>\n\t\t<span macro="yourSearch closeButton"></span>\n\t</td>\n </tr>\n</tbody></table>\n\n<!-- The List of Found Tiddlers ============================================ -->\n<div id="yourSearchResultItems" itemsPerPage="25" itemsPerPageWithPreview="10"></div>\n\n<!-- The Footer (with the Navigation) ============================================ -->\n<table class="yourSearchFooter" border="0" width="100%" cellspacing="0" cellpadding="0"><tbody>\n <tr>\n\t<td align="left">\n\t\tResult page: <span class="yourSearchNaviBar" macro="yourSearch naviBar"></span>\n\t</td>\n\t<td align="right"><span macro="yourSearch version"></span>, <span macro="yourSearch copyright"></span>\n\t</td>\n </tr>\n</tbody></table>\n<!-- end of the \'tiddlers found\' case =========================================== -->\n</span>\n\n\n<!-- The "No tiddlers found" case =========================================== -->\n<span macro="yourSearch if not found">\n<table class="summary" border="0" width="100%" cellspacing="0" cellpadding="0"><tbody>\n <tr>\n\t<td align="left">\n\t\tYourSearch Result: No tiddlers found for <span class="yourSearchQuery" macro="yourSearch query"></span>.\n\t</td>\n\t<td class="yourSearchButtons" align="right">\n\t\t<span macro="yourSearch newTiddlerButton"></span>\n\t\t<span macro="yourSearch linkButton \'YourSearch Options\' options \'Configure YourSearch\'"></span>\n\t\t<span macro="yourSearch linkButton \'YourSearch Help\' help \'Get help how to use YourSearch\'"></span>\n\t\t<span macro="yourSearch closeButton"></span>\n\t</td>\n </tr>\n</tbody></table>\n</span>\n\n\n<!--\n}}}\n-->\n';config.shadowTiddlers.YourSearchItemTemplate="<!--\n{{{\n-->\n<span class='yourSearchNumber' macro='foundTiddler number'></span>\n<span class='yourSearchTitle' macro='foundTiddler title'/></span> - \n<span class='yourSearchTags' macro='foundTiddler field tags 50'/></span>\n<span macro=\"yourSearch if previewText\"><div class='yourSearchText' macro='foundTiddler field text 250'/></div></span>\n<!--\n}}}\n-->";config.shadowTiddlers.YourSearch="<<tiddler [[YourSearch Help]]>>";config.shadowTiddlers["YourSearch Result"]="The popup-like window displaying the result of a YourSearch query.";config.macros.search.handler=myMacroSearchHandler;var checkForOtherHijacker=function(){if(config.macros.search.handler!=myMacroSearchHandler){alert("Message from YourSearchPlugin:\n\n\nAnother plugin has disabled the 'Your Search' features.\n\n\nYou may disable the other plugin or change the load order of \nthe plugins (by changing the names of the tiddlers)\nto enable the 'Your Search' features.")}};setTimeout(checkForOtherHijacker,5000);abego.YourSearch.getStandardRankFunction=function(){return standardRankFunction};abego.YourSearch.getRankFunction=function(){return abego.YourSearch.getStandardRankFunction()};abego.YourSearch.getCurrentTiddler=function(){return currentTiddler};abego.YourSearch.closeResult=function(){closeResult()};abego.YourSearch.getFoundTiddlers=function(){return lastResults};abego.YourSearch.getQuery=function(){return lastQuery};abego.YourSearch.onShowResult=function(useOldResult){highlightHack=lastQuery?lastQuery.getMarkRegExp():null;if(!useOldResult){pager.setItems(getLastResults())}if(!resultElement){resultElement=createTiddlyElement(document.body,"div",yourSearchResultID,"yourSearchResult")}else{if(resultElement.parentNode!=document.body){document.body.appendChild(resultElement)}}refreshResult();highlightHack=null}})()};
//%/
<<forEachTiddler
where 'store.getValue(tiddler, "advisor") &&
store.getValue(tiddler, "advisor") == "$1"'
sortBy 'tiddler.fields["au"]'
write '"* " + tiddler.fields["au"] + " (" + tiddler.fields["yr"] + ")" + ". " + "[[" + tiddler.title + "]].\n"'
>>
<<tiddler md with:'appreciative inquiry'>>
<<tiddler md with:'arts-based research'>>
<<forEachTiddler
where 'store.getValue(tiddler, "au") &&
store.getValue(tiddler, "au").substr(0, 1).toLowerCase() == "$1"'
sortBy 'tiddler.fields["au"]'
write '"* " + tiddler.fields["au"] + " – "
+ "[[" + tiddler.title + "]]\n"'
>>
<<tiddler md with:'biographical'>>
<br><br><br><br><br><br><br><br><br><br><br><br><br><br><br>
<tabs titletabs>
<tab A>
<<tiddler au with:a>>
</tab>
<tab B>
<<tiddler au with:b>>
</tab>
<tab C>
<<tiddler au with:c>>
</tab>
<tab D>
<<tiddler au with:d>>
</tab>
<tab E>
<<tiddler au with:e>>
</tab>
<tab F>
<<tiddler au with:f>>
</tab>
<tab G>
<<tiddler au with:g>>
</tab>
<tab H>
<<tiddler au with:h>>
</tab>
<tab I>
<<tiddler au with:i>>
</tab>
<tab J>
<<tiddler au with:j>>
</tab>
<tab K>
<<tiddler au with:k>>
</tab>
<tab L>
<<tiddler au with:l>>
</tab>
<tab M>
<<tiddler au with:m>>
</tab>
<tab N>
<<tiddler au with:n>>
</tab>
<tab O>
<<tiddler au with:o>>
</tab>
<tab P>
<<tiddler au with:p>>
</tab>
<tab Q>
<<tiddler au with:q>>
</tab>
<tab R>
<<tiddler au with:r>>
</tab>
<tab S>
<<tiddler au with:s>>
</tab>
<tab T>
<<tiddler au with:t>>
</tab>
<tab U>
<<tiddler au with:u>>
</tab>
<tab V>
<<tiddler au with:v>>
</tab>
<tab W>
<<tiddler au with:w>>
</tab>
<tab X>
<<tiddler au with:x>>
</tab>
<tab Y>
<<tiddler au with:y>>
</tab>
<tab Z>
<<tiddler au with:z>>
</tab>
</tabs>
<tabs mytabs>
<tab A>
<<tiddler ti with:A>>
</tab>
<tab B>
<<tiddler ti with:B>>
</tab>
<tab C>
<<tiddler ti with:C>>
</tab>
<tab D>
<<tiddler ti with:D>>
</tab>
<tab E>
<<tiddler ti with:E>>
</tab>
<tab F>
<<tiddler ti with:F>>
</tab>
<tab G>
<<tiddler ti with:G>>
</tab>
<tab H>
<<tiddler ti with:H>>
</tab>
<tab I>
<<tiddler ti with:I>>
</tab>
<tab J>
<<tiddler ti with:J>>
</tab>
<tab K>
<<tiddler ti with:K>>
</tab>
<tab L>
<<tiddler ti with:L>>
</tab>
<tab M>
<<tiddler ti with:M>>
</tab>
<tab N>
<<tiddler ti with:N>>
</tab>
<tab O>
<<tiddler ti with:O>>
</tab>
<tab P>
<<tiddler ti with:P>>
</tab>
<tab Q>
<<tiddler ti with:Q>>
</tab>
<tab R>
<<tiddler ti with:R>>
</tab>
<tab S>
<<tiddler ti with:S>>
</tab>
<tab T>
<<tiddler ti with:T>>
</tab>
<tab U>
<<tiddler ti with:U>>
</tab>
<tab V>
<<tiddler ti with:V>>
</tab>
<tab W>
<<tiddler ti with:W>>
</tab>
<tab X>
<<tiddler ti with:X>>
</tab>
<tab Y>
<<tiddler ti with:Y>>
</tab>
<tab Z>
<<tiddler ti with:Z>>
</tab>
</tabs>
<tabs txtMyTabset>
<tab 2000>
<<tiddler yr with:2000>>
</tab>
<tab 2001>
<<tiddler yr with:2001>>
</tab>
<tab 2002>
<<tiddler yr with:2002>>
</tab>
<tab 2003>
<<tiddler yr with:2003>>
</tab>
<tab 2004>
<<tiddler yr with:2004>>
</tab>
<tab 2005>
<<tiddler yr with:2005>>
</tab>
<tab 2006>
<<tiddler yr with:2006>>
</tab>
<tab 2007>
<<tiddler yr with:2007>>
</tab>
<tab 2008>
<<tiddler yr with:2008>>
</tab>
<tab 2009>
<<tiddler yr with:2009>>
</tab>
<tab 2010>
<<tiddler yr with:2010>>
</tab>
<tab 2011>
<<tiddler yr with:2011>>
</tab>
<tab 2012>
<<tiddler yr with:2012>>
</tab>
<tab 2013>
<<tiddler yr with:2013>>
</tab>
</tabs>
<<forEachTiddler
where
'tiddler.title.replace(/^(A|An|The) /,"").substr(0,1).toUpperCase()&& store.getValue(tiddler, "yr") == "$1"'
sortBy
'tiddler.title.replace(/^(A|An|The) /,"").toUpperCase()'>>
<<tiddler md with:'case study'>>
<<tiddler md with:'creative/artistic'>>
<<tiddler md with:'creative/artistic (essays)'>>
<<tiddler md with:'creative/artistic (film)'>>
<<tiddler md with:'creative/artistic (memoir)'>>
<<tiddler md with:'creative/artistic (paintings)'>>
<<tiddler md with:'creative/artistic (stories)'>>
<<tiddler md with:'creative/artistic (theatre)'>>
<<tiddler md with:'creative/artistic (website)'>>
<<tiddler md with:'critical action research'>>
Save this TiddlyWiki to your local drive by right clicking on:
<<<
''[[download link|http://pgilib.googlepages.com/depthpsycdiss.html]]''
<<<
and selecting 'Save link as...' or 'Save target as...'. You can choose where to save the file, and what to call it (but make sure that it's saved in HTML format and with an HTML extension).
<<tiddler md with:hermeneutic>>
<<tiddler md with:'hermeneutic (alchemical)'>>
<<tiddler md with:'hermeneutic (close reading)'>>
<<tiddler md with:'hermeneutic (critical)'>>
<<tiddler md with:'hermeneutic (cultural-historical)'>>
<<tiddler md with:'hermeneutic (dialogical)'>>
<<tiddler md with:'hermeneutic (mystical/spiritual)'>>
<<tiddler md with:'hermeneutic (participatory)'>>
<<tiddler md with:'hermeneutic (textual)'>>
<<tiddler md with:'hermeneutic (thematic)'>>
<<tiddler md with:'hermeneutic phenomenology'>>
<<tiddler md with:'heuristic'>>
<<tiddler md with:'heuristic (participatory)'>>
<<tiddler md with:'imaginal'>>
<<tiddler md with:'intuitive inquiry'>>
<<forEachTiddler
where
'tiddler.tags.contains("$1")'
sortBy 'tiddler.fields["au"]'
write '"* " + tiddler.fields["au"] + " (" + tiddler.fields["yr"] + ")" + ". " + "[[" + tiddler.title + "]].\n"'
>>
<<tiddler md with:'multiple methods'>>
<<tiddler md with:'narrative analysis'>>
(Publication No. [[AAT|]]).
<<<
<<<
(Publication No. [[AAT |]]).
<<<
<<<
(Publication No. [[AAT |]]).
<<<
<<<
<<tiddler md with:'organic inquiry'>>
<<tiddler md with:'participatory'>>
<<tiddler md with:'participatory action research'>>
<<tiddler md with:'phenomenological'>>
<<tiddler md with:'phenomenological hermeneutics'>>
<<tiddler md with:'portraiture'>>
<<pl 1289110189>>
<<<
This peace-centered psychological inquiry traces and analyzes the psychological, cultural, and historical evolution of the 1958 Campaign for Nuclear Disarmament (CND) (n.d.a.) "peace symbol" image and the liberation movements associated with it. Through the frameworks of depth psychology and feminist and critical theory, this project further examines how secret, archetype, and myth inform how, and under what conditions, the peace symbol came to operate so powerfully in relation to social movements, and how considering the collective unconscious deepens our understanding of these dynamics.
radioActive Psyche uses a visual hermeneutic case study to focus on the emergence and robustness of the peace symbol as cultural object in visual discourses of the West. Archival data were drawn from five collections in the Swarthmore College Peace Collection (CND, Committee for Nonviolent Action, Student Peace Union, Peace News, and WIN Magazine). For each collection, the project analyzes the function of the peace symbol within the organization's context, examines the psychological import of the symbol's presence in sites of struggle, and maps the interdependent depth psychological concepts of shadow, enantiodromia, and golden shadow onto the psycho-political and cultural landscape in which these movements unfolded. In this way, the project offers insight into how symbols enter the visual-cultural canon and labor in the service of social transformation.
<<<
<<tiddler md with:'theoretical'>>
<<forEachTiddler
where
'tiddler.title.replace(/^(A|An|The) /,"").substr(0,1).toUpperCase()=="$1" && tiddler.tags.contains("Depth Psychology")'
sortBy
'tiddler.title.replace(/^(A|An|The) /,"").toUpperCase()'>>
<<forEachTiddler
where
'tiddler.title.replace(/^(A|An|The) /,"").substr(0,1).toUpperCase()&& store.getValue(tiddler, "yr") == "$1"'
sortBy
'tiddler.title.replace(/^(A|An|The) /,"").toUpperCase() && tiddler.fields["au"]'
write '"* " + tiddler.fields["au"] + " – "
+ "[[" + tiddler.title + "]]\n"'
>>