Imagination and Reality: On the Relations Between Myth, Consciousness, and the Quantum Sea

There often appears to be a striking correspondence between mythic stories and aspects of reality. We will examine the processes of creative imagination within a neurobiological frame and suggest a theory that may explain the functions of myth in relation to the hidden aspects of reality. Myth is peppered with archetypal entities and interactions that operate to reveal hidden processes in reality that are relative to the human condition. The imagery in myths in a sense "sustains the true." That is, mythopoetic imagery keeps the interpretive process in experience closer to the actual nature of reality than the rational faculties operating alone are able to do. Indeed, whereas rationalizing can easily lead us awry, genuine myth rarely does. Explanations of events offered by cultures around the world are frequently couched in terms of mythic themes and events. An important function of myth is to provide a "field of tropes" that in-forms the lived experience of people. This paper focuses especially on those aspects of myth that represent facets of the quantum universe and give us clues as to the relationship between consciousness, symbolism, and reality.     

Mythic perspectives for a world in distress∗

In a series of books and articles published over the past two decades, the authors have developed a five‐stage system for identifying and modifying the mythic structures that guide individual development. In this essay, they draw upon the integral relationship between personal and collective myths in applying this five‐stage model to contemporary social issues. They focus, in particular, on the mythic conflicts that underlie the tensions between progress and sustainability and between individualism and community. Based on the contradictory designs inherent in a prevailing myth and in an emerging myth, the authors present a dialectical model that is formulated to lead to a new myth that incorporates the most functional elements of old and emergent forces, while transcending their limitations. The essay closes with a discussion of social actions that may embed a new myth within a culture, along with the conditions that are required to effectively reinforce and maintain it.     

A PSYCHOANALYTIC VIEW OF BIBLICAL MYTH1

The author looks at some ways in which certain biblical myths tell a story, a story about loss—loss of freedom, of the homeland, of God's favour, ultimately loss of the good object—and about guilt for these losses. He describes in the post‐exilic myth of the Old Testament and the Jesus myth of the New Testament a pattern in which, he argues, there is a ‘retreat’ from the depressive anxieties that seem to be troubling the group, with loss and guilt becoming mediated through a rigidified defensive organisation that holds out the promise that it will make this loss and guilt easier to bear. Guilt, worthlessness, badness and fallibility are split off and projected into a near foreign group blamed for loss, while within the group's own boundary there is an identification with righteousness and power. The author describes the post‐exilic myth and the Jesus myth as what he terms ‘hardened myths’ that embody a belief in an idealised privileged identity in which exclusive group possession of the good object is asserted. The analysis of such hardened myths reveals a shared belief in the efficacy of group idealisation. The author links the formation of these hardened myths with what we know about how individuals manage actual loss, and argues that (for the group as for the individual) the myths express collusion with the moral authority of an idealised and very punitive superego. The paper ends with a very brief suggestion that, analogously, hardened myths may be relevant in other cultural and social milieux, especially, perhaps, the troubled relations of some psychoanalytic groups to one another.     

REDEFINING MYTH AND RELIGION: INTRODUCTION TO A CONVERSATION

Abstract. Minimally, myth means "story," and religion means "that which binds" a community into a coherent unity. Myth and religion are closely associated because a shared myth is the most efficient and effective means for achieving social coherence. Ancient myths were initially formulated in terms of the science of their day, Thus, an integration of science, myth, and religion is essential to a healthy culture. As these elements become disintegrated there arises a need to generate new mythic visions. The question of our day is whether science offers resources relevant to the expression of a new myth.     

Marriage and Family Therapists' Endorsement of Myths About Marriage

Marriage and family therapy training programs aim to provide students with research-based knowledge about marriage and divorce. A group of 223 California-based clinical members of the American Association for Marital and Family Therapy (AAMFT) was surveyed on their endorsement of 21 myths about marriage. Therapists provided correct responses to an average of 9.4 of these items. Endorsement of specific myths correlated with varying demographic, professional and family of origin variables. Implications for therapist training, practice, and future research are discussed.     

Induction,trance, and ritual in family mythologizing

The authors put forward a theory of family mythologizing as a process of induction, trance, and ritual. These phenomena, in the context of expressive language, comprise myths. Mythologizing is assumed to be part of normative development. All individuals and families employ myths as schemata for organizing highly complex yet cognitively inexplicable relationships. The authors propose a systemic explanation for the operations of mythologizing and present case illustrations.     

Attitudes toward the unconscious

As a keynote to a conference bringing together psychoanalysts and analytical psychologists, this paper addresses different mythic attitudes toward the unconscious, Starting with the caricatures of Oedipus and Narcissus that the author feels Jung and Freud originally projected onto each Other in the course of their quarrel. He moves on to the fairytale-like stories of Perseus and Beauty and the Beast to discover mote complex images of the stance taken in relation to the unconscious by present-day analysts: working within both die Jungian and the Freudian traditions.     

Object Relations Perspectives on “Phantom of the Opera” and Its Demon Lover Theme: The Modern Film

This study of the modern film version of “Phantom of the Opera” employs a mythic theme to illustrate how women can involve themselves with charismatic and eroticized narcissistic men, who are unavailable for true relationship within the conscious world of societal connection. How can the healthy-heroic woman extricate herself from the seductive web of such men, men who seek to own the women—not through sexual relations—but through ownership and control of the women's creative talents? What are the developmental, internal world, dynamics that spell out the muse turned demon/lover theme in British and American Object Relations terms? Similar to the mythic vampire who entrances women to suck their blood, the male muse haunts the female artist to possess her talents. The “demon lover” creates himself to woo the unsuspecting female with potential but yet unrealized creative talents. He woos through entrancement, like so many psychologically wounded narcissistic characters who require mirroring to have any sense of existence!     

Myth-making,community, and catholic tradition

Assuming that myths and their stories are among the most prominent vehicles for teaching spiritual values and creating communities of faith, the purpose of this paper is to examine myth relative to its nature, role, and function. The presence of myth in society also allows for the evaluation of those myths that are evil. In addition to that, we have the inappropriateness of certain aspects of myths that need to be identified and removed, lest they contaminate the whole story and its spiritual effect.Each of these issues is addressed, and certain suggestions are made relative to greater community wholeness and spiritual well-being.     

Group Therapy in Israel

This paper is an analysis of the group therapy and the group work phenomena in Israel as a microcosm of the Israeli society and culture. We discuss the structure of Israeli society and its features, identify the key norms and myths that express the social unconscious, and pinpoint events that mark critical points of change. Drawing on these, the paper then describes some examples of the influence of Israeli identity on participants' and group therapists' behavior, and on current training programs.     

Letting go of little Albert: disciplinary memory, history, and the uses of myth

In 2009 American Psychologist published the account of an attempt to identify the infant “Albert B.,” who participated in Watson and Rayner's study of the conditioning of human fears. Such literal interpretations of the question “Whatever happened to Little Albert?” highlight the importance of historical writing that transcends the narrowly biographical and that avoids the obsessive hunt for “facts.” The author of a 1979 study of how secondary sources have told the story of Little Albert relates his attempts to purge incorrect accounts of that story from college textbooks. He renounces such efforts as misguided and suggests that myths in the history of psychology can be instructive, including the myth that the identity of Little Albert has been discovered. © 2011 Wiley Periodicals, Inc.     

Rape Myths: History, Individual and Institutional-Level Presence, and Implications for Change

Rape myths, which are present at both the individual and institutional/societal levels, are one way in which sexual violence has been sustained and justified throughout history. In light of an increasing accumulation of rape myth research across a variety of disciplines, this paper proposes to use a feminist lens to provide an overview of the historical origins of rape myths, to document the current manifestations of these myths in American society, and to summarize the current body of research literature. We focus on the history of several specific rape myths (i.e., ??husbands cannot rape their wives,?? ??women enjoy rape,?? ??women ask to be raped,?? and ??women lie about being raped??) and how these particular myths permeate current legal, religious, and media institutions (despite their falsehood). The paper concludes with suggestions for further research and describes how existing evidence could be used to aid in eradicating rape myths at both the individual and institutional levels.     

Myths,metaphors, and mentors

This article begins with a discussion of myths as visions that transform life. The primary myth is that of death and rebirth. Metaphors are images which illumine our myths. Therapists are thus both scientists and poets. The process of being a mentor occurs in a variety of relationships. Our search is for an understanding of this process which then transcends the positions of master and disciple. Mentors need to have a sufficient degree of self-transcendence to enable the focus to be on the person's own unique vision. Mentors light sparks which ignite our myths and metaphors and thereby expand our understanding of ourselves. Mentors become catalysts for our growth and thereby facilitate the process of transformation.The author would like to express his gratitude to Anne Nelson, who helped with editing this article.     

The myths of relationship abuse

Fortunately, people are becoming more aware than they used to be of the existence of relationship abuse and are consulting ministers and pastoral counselors to help them deal with this problem. Unfortunately, several myths exist regarding relationship abuse which, if taken as fact, are counterproductive to people involved in such relationships and countertherapeutic for the ministers and pastoral counselors who are attempting to help. This article addresses four commonly held myths regarding relationship abuse and the attendant pastoral implications. is a pastoral consultant and conductor of workshops. He makes his home in Tiburon, California.     

Pastoral work,metacommunication and myth

The writer discusses two phenomena the pastoral counselor encounters in work with families and individuals: family survival myths and individual survival myths or fatal statements. Family survival myths are inefficient defense mechanisms, directed at the support of the parental relationship and the maintenance of the family balance. Fatal statements are expressions inherited from the family of origin. They function as myths and are intended to help one survive. From his perspective the pastor can, through a process of metacommunication, open the possibility to discuss the myth and so help people to free themselves from an unhealthy and life inhibiting bondage.     

Deconstructing the Associations of Religiosity,Christian Denominations,and Non-Religions to Rape Myth Acceptance among University Students

Minimal research exists regarding the relationship between rape myth acceptance and religion. This study assessed rape myth acceptance of 503 university students’ disaggregated by five religious identities from 21 Division I postsecondary institutions. Except for Presbyterians, females disagree with rape myths at greater levels than males. Religiosity is a non-predictor for rape myth acceptance after controlling for students’ demographic and lifestyle characteristics. The least religious (Agnostics and Atheists) reject rape myths, whereas the most religious (Baptists and Presbyterians) show non-relationships with rape myths. Catholics accept rape myths, and religiosity functions as a moderator as highly religious Catholics reject rape myths.     

Anxiety and the blues after breast cancer: how common are they?

A number of myths exist concerning the psychological impact of breast cancer. Primary among these is the belief that women with breast cancer have greater emotional disability than individuals with other diseases or the population at large. While research has shown that women cope remarkably well with a diagnosis of breast cancer, an understanding of the key periods of anxiety and primary stressors is crucial to the overall psychological and medical management plan. While psychopharmacologic therapy may be indicated for women with breast cancer, it is rarely sufficient and should be combined with effective psychosocial interventions such as group therapy.     

E.O. Wilson's Conquest of Earth

The publication of Edward O. Wilson's recent book, The Social Conquest of Earth, launches a new missile in the purported warfare between science and religion. The launching-pad is Wilson's embracing of group selection over kin selection to explain the evolutionary success of cooperation and even altruism in complex social groups. Rather than the selfish gene, groups of genetically diverse individuals who cooperate with one another drive evolution toward increased social organization, toward eusociality. Within the field of sociobiology, this is interesting. But Wilson does not stop here. He proceeds to engage in combat with all competing points of view, especially religious points of view. By relegating religion to a primitive stage of evolution and elevating science to an advanced stage, he provides justification for science to eliminate all its enemies and to establish hegemony in the worldview war. This article provides a critical analysis of Wilson's scientific method, especially his attempt to replace creation myths with his own scientized myths of origin. It concludes that Wilson need not do battle, because he could find among theologians allies in his understanding of human nature and his concern to make the world a better moral place.     

NEUROMYTHOLOGY: BRAINS AND STORIES

Abstract. I sketch a synthetic integration of several levels of explanation in addressing how myths, narratives, and stories engage human beings, produce their sense of identity and self‐understanding, and shape their intellectual, emotional, and embodied lives. Ultimately it is our engagement with the metanarratives of religious imagination by which we address a set of existentially necessary but ontologically unanswerable metaphysical questions that form the basis of religious belief. I show how a multileveled understanding of evolutionary biology, history, neuroscience, psychology, narrative, and mythology may form a coherent picture of the human spirit. Neuropsychological functions involved in constructing and responding to the narratives by which we form our identities and build meaningful lives include memory, attention, emotional marking, and temporal sequencing. It is the neural substrate, the emotional shaping, and the narrative structuring of higher cognitive function that provide the sine qua non for the construction of meaning, relationship, morality, and purpose that extend beyond our personal boundaries, both spatial and temporal. This includes a neural affect system shaped by our developmental dependency, the dynamic narratives of self formed in the development of identity and reconstructed over the life span, drawing on culturally available mythic and storied forms. Narrative constitutes our movement in moral space and may have the potential both for healing and for disruption for us as individuals and as a species, providing a contingent solution to the alienation and fragmentation of personhood, relationship, and community.     

Archetypes and architecture: The coniunctio of Canary Wharf

In The Psychology of the Unconscious Jung foretold his hypothesis of the collective unconscious and the way it is represented in the stories and symbolism of myths and legends. Later, he uncovered this in the texts of the alchemists, especially the Rosarium Philosophorum , which he believed allegorized the archetype of relationship and new birth that they called the mysterium coniunctionis . He recognized the same symbolic meaning in the building of his home, ‘the tower’, at Bollingen, which represented his own individuation and new birth. Similarly, group process might evoke or be influenced by archetypes, which are then manifested in socio-cultural phenomena, one expression of which is architectural design.

This article argues that such archetypal expression can be discerned in the design and landscaping of Canary Wharf in London. It explores how the socio-economic aims of the development, coupled with the geographic characteristics of the area, might have evoked in the group of individuals concerned the archetype of the mysterium coniunctionis . Thus the design characteristics of Canary Wharf's architecture appear curiously similar to those of the woodcuts in the Rosarium Philosophorum , and some examples are presented. Both seem creative manifestations of the same archetype. In concluding, the author reflects on the meaning of his work, and, as Jung wrote, ‘the unexpected and the incredible belong to this world. Only then is life whole’.