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Jungian Views on Folktales
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| The Second Vatican Counsil maintains there is divine wisdom in other religions. |
Things depend in part on what Jack and Jill were taught to look up to and back up at a tender age. Below are some Jungian ideas tied in with old and new fiction tales. The good tale deserves to be told and listened to full well. Night-time could be fairly ideal for that, incidentally.
Contents
Supporting "well medleys" are presupposed
throughout:Jungian Views on Folktales
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Now could be the time to enjoy parts of what these men developed and achieved along with friends - And maybe there is room for pretty cultivation of this and that on top. "There is always room on the top" (British). If you belong to those who love beautiful achievements that help self-confidence and personal authority, parts of their teachings could eventually assist you, because the personally achieved rewarding assets in life tend to reinforce good development further too. Yes, much depends on training.
Deep inside many stories or myths questionable things abound - even barbarious values
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The realm of fantasy and psychanalysis is far from a new one. How children compete and what they eventually dream of, is fairly often tied in with fantasy stories they come across at a tender age. And there may be questionable teachings inside a lot of those tales.
Speaking of significant story-telling: How you treat your best inner, "mythopoetic" educative treatments or adjustments that willingly surface in the night, should mean much in the long, slow run.
PSYCHOANALYSES don't pay if the victims find themselves unable to remedy a thing
in their own lives: We should prepare for that.
The
realm of fantasy and psychoanalysis is far from a new one
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| Children in the warmth - |
"[There should be more] careful distinctions between that material which is common to many different cultures and that which differs profoundly from one culture to another. Such categories include [perhaps] social values with reference to gender, variant analysis, and the impact of nineteenth century values on nineteenth century tale collections, especially the Grimms' Kinder- und Hausmärchen." [R.B. Bottigheimer: "Bettelheim's witch: the questionable relation between fantasy and psychoanalysis", Psychother Psychosom Med Psychol, 1989 Aug, 39:8, 294-9]
"Fairy-tales can be used in therapy with children and with adults". [H. Dieckmann:
"Fairy-tales in psychotherapy", Journal of Analytical Psychology, 1997 April, 42:2,
253-68]¤
Mythopoetic
treatment depends on mythopoets in the first place
"IN MARIE-LOUISE von Franz's analysis of (The Piano by Jane Campion) fairy
tale ...(the mute heroine) Ada's ultimate renunciation of her husband is symbolically
reinforced by the developing personality of her daughter Flora. The changes in both
characters can be ... the emergence of a new psychological readiness"." [J. Izod: "The
Piano, the animus, and the colonial experience". J Anal Psychol, 1996 Jan, 41:1,
117-36]"[Someone among us] extols the "wicked stepmother" stereotype in fairy tales for providing a safe outlet for child-mother aggression. [For:] Dualistic thinking is not ubiquitous in childhood, nor is it ever outgrown. Rather, it is a mode of organizing experience mythopoetically. [In harmony with this line of thought] there [don't have to be sick] moral objections to ... the propagation of the wicked stepmother stereotype." [Cf. M. Radomisli: "Stereotypes, stepmothers, and splitting". Am J Psychoanal, 1981 Summer, 41:2, 121-7]
The everyday life of "hunchbacks", how they saw themselves and were seen by others,
can usually only be deduced indirectly from such as fairy-tales and myths, beliefs and
superstitions, or through theological and philosophical writers.. Hunchbacks were generally
burdened with a stigmatised, pitiful outsider fate somehow. No effective treatment was
found. Good citizens showed little compassion. [Cf. U. Halter and A. Krödel: "Praying for
the hunchback man. On the cultural history of scoliosis and kyphosis". Z Orthop Ihre
Grenzgeb, 1997 Nov, 135:6, 557-62]
Your
educational challenge - maybe each night
"STORYTELLING is an effective way of transferring knowledge and values from one
person to another. Stories can cross individual, cultural, and educational differences more
powerfully than most other methods of learning. For thousands of years stories have been
used for teaching." [K. Kerfoot and G.M. Sarosi: "Hero making through storytelling: the
nurse manager's challenge". Nurs Econ, 1993 Mar-Apr, 11:2, 107-8, 102]
And then, one surely needs to rest well and not believe everything one is told.
Summary
- The youngest ones need warm acceptance, and that extends to the art of tale-telling, as cultural folks have shown.
- There should be good place and ample funds for those who master telling and writing for youngsters and many others. Swedish Astrid Lindgren is one good example of a modern tale-teller.
- The educative challenge of story-telling isn't the only one in a life. It's tied in with good and ample "self-monitoring" from deep inside - and that feedback often surfaces in the garb of dreams in the night - or maybe in the form of the "organismic feel" that Dr. Carl Rogers talked about. This means there is a dual challenge in the life of any story-teller too. Astrid Lindgren "listened in" to entertain her inner Child, so to speak. That's why she made it too.
[1.5]All-round acceptance and lots of space for tales by Astrid Lindgren may help handy speech of more than one kind to surface in a little one.
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Adjoined
Jung, Carl Gustav: Collected works. New York: Pantheon (Bollingen Series, vols 1-20), 1957-1979. [ONLINE AND SEARCHABLE]| Literature | Layout | SITE MAP | First Page |
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