جستجوی مقالات مرتبط با کلیدواژه « فرایند فردیت » در نشریات گروه « ادبیات و زبان ها »

One of the communication approaches between literature and psychology is the archetypal criticism of literary works, which can be used to explore the layers of meaning hidden in the content of the works. From the literary works, folk tales, due to having mythological elements and educational moral content, are very important in revealing unconscious contents in this article, with the aim of examining the stylistics of archetypal elements and its influence in the process. Individuality, twenty folk tales from the collection "Culture of Legends of Iranian People" by Darvishian and Khandan Mehabadi in stylistic repetitions of various elements of archetypes, types of archetypes and how the process of individuality is analyzed descriptively and analytically. The basic archetype of stories is the archetype of shadow. In the process of individuation, the characters reach full individuality in confronting the shadow with the help of other archetypes, the most important of which is the old man, and in cases where they do not have a helpful archetype and the compatibility of the archetypes is not balanced, the hero fails. has eaten.

Many individual and collective human movements have an archetype in the collective unconscious and lead the individual to a specific goal. One of these thoughts is transcendence or reaching perfection, which is natural. Jung calls this effort or journey into the unconscious, which is transcendental the "process of individuation." This process is considered in the world nations literary works as the flow of archetypes from the darkness of the collective unconscious to the individual unconscious. The main theme of Farrokhzad's story "Behind the Mirror" is perfectionism and transcendence, which is achieved in a symbolic, external and internal process. This article shows analytically that Tuti, does not tolerate the artificial rules, and thus achieves the necessary identity, awareness and independence during the journey. In this journey (process of individuation) or mental journey (in the subconscious), the "hero" has to recognize a number of "archetypes" that appear in the story at different stages of the process with intensity and weakness. In order to achieve wholeness and self-knowledge, the hero removes the false "mask" of his false personality and, by knowing (anima / animus) and its positive and negative aspects, succeeds in discovering its stages. Then, with the guidance of "old wise man" and the struggle against various aspects of "shadow", he passes through the difficult stage of "death and rebirth" and guides the pilgrims of salvation with the wise guide.

According to Jung, the process of self-discovery or the process of individuality begins with a spiritual need or inner conflict in the person; in this process, organizing among archetypes is the task of the archetype of the "self" that if it can create unity and oneness among other archetypes, one will reach psychological growth and finally recognize the hidden angles within, to self-awareness and wholeness. Individual leads, with the growth of individuality, the person from individual integrity to connection with the world and in the next stage unity with the universe and becomes the owner of universal thought. In this research, the poems of Mohammad Reza Shafi'i Kadkani have been studied from the perspective of self-discovery stages according to Jung's theory. The result of the research shows that the archetypes of anima, shadow, old wise man, death and rebirth, and the hero are in the stages of self-discovery in his thought and are coordinated with the "conscious self". They are all compatible. Shafi'i Kadkani has gone through the inner layers of himself, the path of individuality and psychological growth, and has reached oneness with the universe after self-awareness and connection with the world.

The analysis of contemporary novels is one of the most important approaches to the narrative critique through the "individuality process" pattern based on Carl Gustav Young's vote. This pattern is about the self-consciousness of self-consciousness and growth. The research approach of this article is to analyze the novels of Prince Touraj Zahedi's house based on the model of Young's individuality process, because the discovery of these concepts and their use in modern literary criticism has many uses. The main purpose of this research is to adapt the mystical journey of Reza Razavi's personality to the pattern of Young's individuality process, which makes the hero of the story come to an unity with his inner self, control the negative aspects of his soul and restore his soul to life. This essay uses an analytical-descriptive method to ascertain that a person needs to be familiar with and integrate with an analogue of mask, anima or animus, and to integrate with them in order to eventually achieve the process of individuality. Research findings indicate that Reza Razavi, the main character of this novel, is invited to search the inner world for human perfection. In order to understand himself, he traverses all stages of ritualistic conduct by knowing Anima, receiving ancient guidance and battle with various aspects of his shadow.

Mystical – Old pattern criticism is one of modern critical surveys , which it was changed during 20th century by presenting Young’s theories. One of methods for Young’s criticism proponents in analysis narrative literature texts is investigating Pirang’s stories and examples with Old pattern events. In current study , we have been investigated Physician Borzooyeh unique character , his mental evolution as a narrative hero , reality follower human with Old pattern criticism and new method with 2 consequences of Pirang’s. Borzooyeh ( Hero) life according to pagoda consequence during first and second life stages was accompanied with mental challenges and adventure. (Midlife crisis) He researched about religion follower and life correct path selection in mental struggle stage and also he avoided medical science ( mask) and prevented moral rogues ( shadow) and he chose good actions and virtue regarding and he went to India dangerous trip( unconscious) by inviting Anooshiravan ( ambassador) and Pirang’s conduct. He searched books ( growth and totality ) in special territory and by helping assistant and guidance of trustworthy friend ( Old wise) achieved Indian books treasure and he gifted their for territory people. In returning to Iran ; trip cycle was completed from own to himself and he proved mental evolution by refusing of award acceptance and he showed himself individuality and mental growth complete process and he reached to supreme and amplitude degree.

The process of individuation from the perspective of Jung is a kind of sophistication and mental development of man which the center of personality is transferred from “ego” to “self” and since literary works, due to the inherent richness and rooted in the collective unconscious include symbols and metaphors, conscious and unconscious structures and involve the reader and require a literary text archetypal analysis. This poem written by Khajuei Kermani was analyzed by descriptive and analytical method based on Jung Individuation Theory. His journey to Rome is in fact a symbol of his quest for the process of psychic individuation begins by the first impulses of love that makes the foundation of the poem and the protagonist is a young and inexperienced princess in the beginning and begins individuation the activation of anima and recalling continuity and unity to the realm of the conscious mind of the hero and by guidance of old wise man and solving problems and eliminating inner shadows and flexibility of persona, he achieves coordination between his consciousness and unconsciousness and finally, the individuation process and self-knowledge is ended successfully.  

The collective unconscious manifestation centered on the myths, stories and literary creations led to a branch of criticism which is one of the most important and most used methods of contemporary literary criticism that examines the nature and characteristics of the archetypes and their role in literature. From the perspective of the archetypical criticism, myths are basically the structure of literature that make possible the verbal communication of narration and meaning.The concept of collectivist sub- consciousness and its two related concepts, archetype and individuation are important Jung psychology. One is important in terms of its role in the development of personality and the other in terms of reversing its themes in artistic creation and dreams ( Yavari, 2009:102-104). Thus, the recognition of this layer from the unconscious in the process of self-knowledge and individuation, which is one of the fundamental concepts in Jung’s psychology, is of particular importance. Jung believes that there is a close relationship among the art, literature, dreams and myths and art and literature as dreams are the place of manifestation of imaginations and the emergence of a collective subconscious. He believes that great poets like Ferdowsi, Hafez, Molana and Hedayat are eternal since their works reflect the collective subconscious manifestations and the common mythological insights (Shayeganfar, 2012: 251). Consequently, literary works, due to the inherent richness and rooted in the collective unconscious include symbols and metaphors, conscious and unconscious structures and involve the reader and require a literary text archetypal analysis. Given the importance and application of the individuation process in explaining the epic stories and especially the protagonists of the story, the present research tries to investigate 1- the roles and effects of each archetype in the process of individuation effective in the identity of “Nowruz” and 2-according to this fact that the protagonist of this story is compatible with Jung Individuation Theory, it is necessary to adapt this theory in order to investigate this personality from a new perspective in the scope of the mentioned theory.

The present study was conducted based on descriptive analytical method. For this purpose, firstly, theoretical fundamentals of research with relying on library resources and Jung’s opinions about the process of individuality were categorized and then with an analytical approach, the symbolic journey of the hero of the story to achieve self-awareness and during the process of individuality have been addressed.

One of the most basic theories of Jung is that the trend and direction of growth in personality is towards unity and stability and to achieve this goal, all psychological systems must separate and evolve into their components; in other words, all the different systems of character like the Anima (Anima), Shadow, Persona and etc. allow the occurrence, division and evolution of the balance between the consciousness and the subconscious mind and the person achieves psychological development (Shamlu, 2016:59). The process of individuation in his opinion is a kind of mental growth that the center of personality “ego” (self-awareness) moves toward “self” (inner un-consciousness layer) and this transfer is indeed movement from ego to self and different layers of personality come to recognize and adapt to each other and self-awareness and unconsciousness are coordinated( Jung, 2013:359).The process of individuation in fact is compromise of the consciousness with inner center that begins usually with the plundering of personality and suffering. Many myths and fairy tales have expressed the initial stage of the process of individuation with the patient or aging of the king or they are the theme of another old story, for example, the king and his wife did not have children or the monsters of women and children and horses destroy the wealth of the kingdom or a giant, without a hurricane, and a tail of sea and land on the king’s army or darkness, drought, flood and cold throughout the country make trouble (Jung, 2013:253).The story of “Gol and Nowruz” begins with the wish of the king of Khorasan to have a son and the God gives him a son as the result of his prayers and he calls him Nowruz. Since the requirement of process of individuation is a journey to the inner world and the unconscious in order to obtain identity and to reach self-knowledge, Nowruz, the main protagonist begins journey to Rome for self-knowledge and identity that reflects a deep desire for inner change and a new experience. This symbolic journey or the process of individuation, which is the same as the transfer of the center of gravity from I to ego is done with the help of a series of ceremonies such as Anima, Shadow, Persona and old wise man. So that Nowruz, with the first spark of anima achieves psychological balance between self-awareness and the unconscious from the subconscious and with the absorption and analysis of the shadow in self-consciousness and flexibility to coordinate and make compatible the persona in different situations with timely guidance of old wise man.

Independence, self-knowledge and identity and non-attachment on the parents are the main theme of the story that is the process of individuation. Nowruz individuation begins with the plundering of his personality and suffering from pain and he goes to the desert with a group of companions and reaches the caravan in the desert. The owner is a man named Kashmir and he is talking to him. After the description of the events of his life speaks about the Roman Caesar and his daughter and exaggerates in the expression of beauty. So with the resurrection of the love in Nowruz soul by the words of Kashmir about “Gol” (flower). The process of achieving perfection and spiritual integration is flourished, because love is the primary motive of this poem and from the archetypal perspective leads to the inner coherence of existence and the body and mind, self-awareness and coordinates the unconscious as it is necessary during the process of fostering identity and existence of Nowruz symbolically to reach self, self-knowledge, travel to inner world and the unconsciousness that begins to journey to Rome for reaching inner anima and through the shadow and flexibility of the mask by guidance of old wise man begin to create a psychological balance between self-consciousness and unconsciousness. After overcoming the forces arising from the collective subconscious and attracting them into self-consciousness, the protagonist expands the domain of self-consciousness and transfer the psychological center from “ego” to “self” and finally by unification of the two opposite sides of the psychic they are merged into the higher proposition and reborn and evolved psychologically.

Khosrow and Shirin is the second of five long narrative poems by Nezami and is one of the finest love stories in Persian literature. This story has been examined so far from different aspects and with different approaches. One of the approaches overlooked in the analysis of this story is the process of individuation from Carl Jung's point of view. Therefore the aim of the present paper is to psychoanalyze the development of the character of Khosrow Parviz and other central characters. This will be done through analytical-descriptive method while drawing upon the archetypes of anima and animus, shadow, persona, anima, wise old man, etc. The result of the study suggests that to achieve the individualism and unification of Khosrow's personality, as the hero of the story, it is necessary for him to enter the unconscious so that through the symbolic indexes of the inner self and the forces that produce consciousness, the hero would obtain self-knowledge, and his way to throne and Shirin is smoothed.

Nowadays, “archetypal criticism” or “mythical criticism” is one of the most important and the most widely used methods of contemporary literary criticism which studies the nature and characteristics of archetypes and their roles in literature. Mythical criticism has originated in Jung's thoughts and generally, it is done by referring to his ideas. Based on the Jungian individuation theory, the present article tries to study the romance of Homāy o Homāyun by Khāju Kermāni. In this story, Homāy, the hero begins his journey to China to reach Homāyun (anima). The journey of the hero to China, as the base of the story, is a symbol of process of individuation and of his search for self-knowledge. By activation of anima and announcing the message of continuity and unity in the hero's conscious realm, the process of individuation of Homāy who is a young and inexperienced prince begins, and by guidance of the wise old man and eliminating difficulties and shadows and flexibility of persona, his conscious and unconscious are coordinated and finally, the process of individuation and self-knowledge achieves successfully.

The criticism of psychology in the contemporary era, especially based on the Yung theories has opened a new threshold toward the literary issues. Since love is one of the leading and complicated topics of the human’s psyche. We have investigated the archaic love in the Sultan snake through the archaic criticism. We intended to uncover the internal layers of the text for the readers to comprehend and enjoy the text and introduce a sample to interpret the similar works from this point of view simultaneously. The play called Sultan Snake by Bahram Beyzaiee is one of the various text in which the archaic love has been reflected and has been written with the adaptation of a magic legend called “The drunked Mirza and Bibi Negar”. (Nemat Tavoosi, 2014: 87) The narration of it has been brought by Samad Behrangi in the collection of Azarbaygan legend (Rahmanyan, 2007: 60) and Bahram Beyzaiee has rewritten the legend in the form of a play. The narrator first indicates the mythological atmosphere in the story and awakens the mind of the reader that “the originality of this peculiar story has remained from a far long past” (Beyzaiee, 2003: 504) and this conception is also tangible and clear in the speech of the king which tells the his sovereignty is a territory that “one side stretches to Jabels and Jabelqa and another side stretches up to China” (et al 504). The narrator also indicates to romantic context of it vividly. Since “Beyzaiee and Yung both have intention toward their unconsciousness” (Reyhan, 2001: 49). We intend to answer the following questions while analyzing the archaic love in the Sultan Snake play. To which archaic love of Yung each character of the story adapt with?
- How has the archaic love been dramatized all through out the Sultan Snake play?
This research has been done in a descriptive- analytical and data analysis based on information gathering instrument, library, documenting and note taking. The theoretical basis of this research revolves around the Yung’s and Joseph Cambel’s attitudes and works that the conception of the archaic in the Sultan snake play has been analyzed based on their thought and ideas.
Main Mythological criticism in the contemporary era is mainly based on the theories of Yung and Cambel. On the Yung’s point of view, art and literature are areas for revealing the mass unconsciousness and he believes that “a part of the personality is related to consciousness and some factors we have to confirm to be able to explain their existence. These factors are unconscious” (1991: 77) and Yung divides the unaware psyche of the human in to two categories: mass unaware and individual unaware and believes that the archaic form the mass unaware from which many of the unconscious behaviours of human would be shaped, since the archaic are permenant landmarks marked and reflected in the heart of every human (Kazazi, 1993: 74).
The number of the mass archetype unconscious is so vast. One prominent archetype which has become so visible in the mythological texts is the love archetype. The love archetype has different images and always found new forms and clothes all through out the human community. Love myth has found a different reaction in the various cultures of human being. The mundane love in its oldest form is shaped in the shape of Adam and Eve, because Yung believes that Adam and Eve are the metamorphic sister of the old human who revived themselves with power of love (Yung, 2002:367). The prospects of the love archetype are being shown in its best form in the shape of Anima and Animos. Anima and Animos are two psychic archetype of human, that means every body intends to reveal the opposite gender features, although “men considers only themselves as man and women vice versa”, but the reality of psychology expresses the fact that human is a bisexual entity (Senford, 7: 1388). From Yung’s point of view “based on an old narration Adam has been bisexual before Eve” (Yung,2002: 367). The analysis of love archetype in the Sultan snake play has been analysed and evaluated in relation with the sage archetype and the process of individualism in which every character in the play symbolizes one Yung archetype.
The conceptions of archetype of Yung in the contemporary era have made the literary works into a new study. Love is one of the most prominent archetypes of human which has been hidden from the early creation in the existence of human and has been expressed in myths and books. From Yung’s point of view, human is bisexual and its existence is shaped with two parts called Anima and Animos and the human psyche has always intended to join to its lost half. The apparent image of love in Sultan snake of Bahram Beyzaiee which is a mythological and romantic literary work expresses itself in the relationship between miss Negar and Sultan snake and this opposing couple can be a symbol for all the imaginable opposing couples which have been separated from one principle an d a gap has been created all through out the history and in today’s world, Anima and Animos intend to join together. From Yung’s view, the love phenomenon is justifiable with the idea of Anima and Animos and all people seek to be attracted by their opposing sex which reflects their internal features. This conception in “Sultan snake” play has been revealed within the characters miss Negar and Sultan snake and the friar who is the symbol of sage archetype in the play. He picked them in form of an apple which was the symbol of pregnancy and showed to their parents and the children were supposed to marry with each other through the recommendation of the friar to reach their ultimate level of psyche that can reach the process of individualism with the help of the love by Anima and Animos, of course with elixir of love, Sultan Snake passes from his shadow archetype which was formed in the character of sheriff and finally copes with it. Also, the two main heroes of the play unveil in the love journey. It is necessary to explain that the mask of Sultan snake is coetaneous which is necessary for dominating others and he wears it until he reaches to his ultimate goal (beloved), puts it away. Miss Negar also passes the love area in which she wears seven pairs of shoes and clothes and makes them threadbare. She also abandons her archetype which is “to be the minister’s daughter”. Yung believes that the process of individualism and climax have been attained in the Sultan snake play in the shadow of love archetype.

Stories written for children are usually full of symbols and signs which can lead the reader to better perception if understood and appreciated properly. Jungian approach helps us to analyze deeper layers of meaning through signs and symbols of the unconscious. In this study of "The White Pigeon beside the Mirror" by Ahmadreza Ahmadi, archetypal characters, situations and symbols are analyzed. It is argued that with these archetypes the child character goes through the process of individuation. The character goes on a voyage which has several stages moving from innocence to experience and finally gains organized innocence harmonizing the unconscious and the conscious.

Hans Christian Andersen has a great difference with Mohammad-Ibn-e-Malek Dad, known as Shams-e-Tabrizi but some characteristics and behavioral features and ethics, also the verbalization of these two writers are very close to each other. These congruencies and similarities will be more interesting when we notice the works of both authors entailing “a duckling”. The duckling encounters the process of individuation in the search to recognize itself. The main question in the present study is that whether there is a relationship between the duckling mentioned by Shams-e-Tabrizi and the ugly duckling introduced by Andersen? Or whether the existence and presence of this issue (individuated duckling) in the works by these authors is completely random and accidental? The present study has been supplied through descriptive-analytic method and a library study. The findings of the present study showed that although we can not find any documents regarding the access of Andersen to books by Shams-e-Tabrizi, some evidences have rejected the random feature of such a study and categorize this study among the comparative studies. Although there are some clear closeness and intellectual similarities that form the main part of these two stories, one can come up with many differences in the route to achieve individuation process. The important thing in this comparative study is that who has been the initiator of this famous fable which has had a global fame?; Shams-e-Tabrizi or christen Andersen from Denmark?

One of Molavi„s psychological approaches to get maturity and perfection is individuality process. In the frame of individuality process he attempts to make a balance between his two personality dimensions i.e the conscious dimension and the external existence experience and the inconscious dimension and the internal existence experience in order to develop a perfect, self-cultivated and sophisticated man and to get a new concept to continue the life. This article studies Molavi„s personality based on Yung„s individuality process. It„s a review on the great theosophist„s directions and approaches about the quality of individuality mechanism and passing steps from the difficult pathways of consciousness to inconsciousness. Molavi is n‟t influenced by any single action or reflection but all actions get a conscious harmony with their internal center and then they find power, talent, creativity and the hidden motive and finally reach the perfection through these steps.

Jackdaw Summer by David Almond, is one of the stories that were returned into Persian during the period of increasing children's literature translation in the eighties, a story is about juvenile violence and those impressionable from environment . author by using of different symbols, show the crisis of puberty in adolescence, and by showing contrasts and contradictions provides admission to fictional characters achieve to cognitive maturity with balance.
This study is to show how can be by using the process of individuation Jung and relying on symbolic emphasis, represent the main character's conscious encounter with neglected elements of his unconscious, leads to recognize the identity of the juvenile.
Thus, has been paid to psychological analysis this story.by analyzing archetypes like Shadow, Oldwise and Anima and symbols used in the story,such as knives, snakes, jackdaw and six and… , to be presented the field and Suitable pattern to achieve rebirth and self-knowledge.

The recent study puts emphasis on the interpretation of the archetype text, depicting the folk tale’s characters and their actions; while making every effort to display the relations between Shahriar and his spouse, which can be a symbol of negative anima, appearing in the countenance of an betraying woman. Moreover, Shahrzad can be an epitome of positive anima, who through communicating and speaking with Shahriar, remedies and treats the latter. Upon giving birth to an infant, and activation of her feminine aspect which is in line with betterment of Shahriar, an appropriate outcome from this folk tale is narrated. The vizier appears in the form of reprimanding conscience, which lays the ground for emergence of the positive anima. The process of individuality and accompaniment of patient with positive anima, leads to treatment and fertility. Other archetypes such as Night and Day, Morvarid, Kalam, and Number Three are included in this text, which in turn enrich the interpretation of the archetype text, as the methodology of choice. Obviously, the presence of these archetypes in the folk tale of One Thousand and One Nights has contributed to the immortality of this work of art.

The two epopees, Sharafnameh (The Letter of Dignity) and Eqhbalnameh (The Letter of Luck) by Hakim Nezani Ganjavi, which are known as Eskandarnameh, are stories about the travels and wars of Alexander of Macedon. In the creation of these epopees, Nezami employs not only the historical events, but also the myths and legends, and has created a new pattern. In these two epopees, Alexander is not that famous conqueror in the history, but he is a legendary and prophet-like character whom all the earthly and unearthly forces helped through the vicissitudes of his journeys, and throughout the process of developing individuality, and the path of self- awareness. In Sharafnameh, Alexander is a sage who departed on a journey to gain wisdom. However, in Eqbalnameh he experiences an inner journey as a prophet. Psychological analysis of these two epopees indicates that this young king, encounters the elements of unconsciousness, such as: Shadow, Anima, and the Wise old man in his journeys. Eventually Alexander achieves selfhood and the sublime truth of existence. This article aims at analyzing these archetypes based on Jung’s views.