Severe Mental Illness: A Bridge between Neurochemistry and the Collective Unconscious

This article builds a relationship between neurochemistry and Jung's a priori construct of the collective unconscious through an exploration of the psychotic delusions present in severe mental illness and the psychopharmacological drugs used to treat them. Jung's postulations of a collective unconscious were rooted in his clinical work with severely mentally ill patients, and he was aware, early on, that severe mental illness offered an example of the interplay between human biology and our psychological lives. Current post-Jungian discourse has moved away from addressing severe mental illness as a means of understanding the continued relevance of Jungian theory amidst advances in the fields of neuroscience. Narrative analysis of qualitative data on severe mental illness adds psychic dimension to medical research and offers evidence that the rise and fall of delusional content, replete with archetypal patterns of expression, are related to the presence or absence of psychopharmacological drugs used for the treatment of bipolar disorder.     

The Sleep Paralysis Nightmare,Wrathful Deities,and the Archetypes of the Collective Unconscious

The sleep paralysis nightmare has been reported from antiquity to modernity across manifold cultures. Many people who experience nocturnal assaults by dark entities, demons, hags, or incubi during sleep paralysis ascribe them to evil spirits with varying degrees of malevolence. The majority report the episodes as terrifying, mysterious, and uncanny. Known in the neurocognitive literature as “isolated sleep paralysis” or “sleep paralysis with hypnagogic and hypnopompic hallucinations,” the phenomenon is fascinating to researchers across disciplines because it occurs when we are both asleep and awake, presenting fundamental questions on the subject of conscious experiences in sleep.

This article considers the nightmare of sleep paralysis to be an archetypal psychic process akin to Jung’s night sea journey and having correspondence to the wrathful deities presented in the Tibetan Book of the Dead. With a Jungian perspective directed at artwork created by a person who has experienced sleep paralysis, archetypal imagery emerges and reveals elements missing from conscious view. Utilizing the interpretive frameworks of Jungian-oriented depth psychology and Tibetan Buddhist psychology, this universally experienced nightmare of terror can also be undergone as a dream of transformation with potential for psychological and spiritual growth.

Swiss psychiatrist C. G. Jung turned to the stories and images of religion and mythology to explore psychic life, in general, and the religious function of the psyche, in particular. For Jung, both myths and what Jung termed “big dreams” are expressions of psychic content emerging from the collective unconscious, which includes the entire spiritual inheritance of humankind’s evolution. Because dreams contain images that are not created with conscious intent, they provide self-portraits of the psychic life process and can be utilized for their objective insights into the psyche’s teleological directedness. Jung’s psychological theories drew on a vast number of sources, including shamanism, art, religion, alchemy, parapsychology, and Eastern philosophy. Notably, Tibetan Buddhist cosmology strongly influenced his thought (Jung, 1935/1989a Jung, C. G. (1989a). Psychological commentary on “the Tibetan book of the dead.” In H. Read, M. Fordham, G. Adler, & W. McGuire (Eds.), The collected works of C.G. Jung (R.F.C. Hull, Trans.; Vol. 11, pp. 509–526). Princeton, NJ: Princeton University Press. (Original work published 1935, revised 1953) [Google Scholar]).

Whereas Jungian psychology is rooted, albeit loosely, in the philosophies of empiricism that presuppose a subject–object duality, Tibetan Buddhist philosophy emphasizes the empty and illusory nature of the separate self, whether in waking life or nightly dreams. Nevertheless, although all phenomena are empty of inherent existence, they are, at the same time, pure manifestations of Buddha mind. In this philosophical system, the world of dream occupies an interesting paradox. On the one hand, dreams are considered to be unreal and deceptive, yet they are also a magical art to be mastered by the seeker, and their meanings are deemed of highest importance (Wallace, 2012 Wallace, B. A. (2012). Dreaming yourself awake: Lucid dreaming and Tibetan dream yoga for insight and transformation. Boston, MA: Shambhala. [Google Scholar]; Young, 1999 Young, S. (1999). Dreaming in the lotus: Buddhist dream narrative, imagery and practice. Boston, MA: Wisdom. [Google Scholar]).

Drawing on the dreams and subsequent paintings of one person, this article investigates the sleep paralysis nightmare—a phenomenon that has been recognized universally across time in folklore and myths, as well as by contemporary science—through the lens of both Tibetan Buddhism and Jungian-oriented depth psychology. With its emphasis on image and symbol, Jungian-oriented depth psychology is especially well suited to dialogue with art in the exploration of psyche. Both expressive product (image) and experience (meaning) are essential in this process. Jung (1946/1972 Jung, C. G. (1972). On the nature of the psyche. In H. Read, M. Fordham, G. Adler, & W. McGuire (Eds.), The collected works of C. G. Jung (R. F. C. Hull, Trans.; Vol. 8, pp. 159–234). Princeton, NJ: Princeton University Press. (Original work published 1946) [Google Scholar]) stated, “Image and meaning are identical; and as the first takes shape, so the latter becomes clear” (p. 204, par. 402).     

Architecture of the Unconscious

Finally, when Freud unveiled the predominant role of the unconscious in psychic processes, it turned out that our ego does not even rule its own house.

— Slavoj ?i?ek, How to Read Lacan

Get up off the pavement, brush the dirt up off my psyche …

— rapper Earl Sweatshirt, “Chum” In the Kitchen

Psychoanalysis is known primarily for its preoccupation with the “truth” that “speaks.” Following the critical tradition pioneered by Lacan and now ?i?ek, I would instead like to shift our attention to the “site[s]” where these pivotal experiments in truth take place—the environments we transform and the objects we fashion as we “learn to live with” the social plight we have inherited. Simply put, the aim of this paper is to explore the architecture of the unconscious. To develop this argument, I draw upon an array of genres and cultural artifacts, including personal memoir, cartoons, and hip hop lyricism.     

Confrontation Process of Students with Hijab

Hijab as an Islamic value and divine duty is emphasized, and it is necessary in university settings. The misveiling is a social phenomenon, and its social, political and cultural aspects must be studied for understanding its factors and causes. The aim of this study was to understand how the process of confronting students with hijab. A grounded theory design was used. The data were collected by semi-structured interviews from sixteen students who left their veiling, eleven students with veiling, three advisors, two Vice in Student and Cultural Affairs and three family members of students who left their veiling. The participants were selected through conventional and theoretical sampling method, and the data were analyzed simultaneously by continuous comparisons based on Strauss and Corbin (Basics of qualitative research: procedures and techniques for developing grounded theory, Sage, Thousand Oaks, CA, 1998) method. Sociocultural paradox of hijab was appeared as the main (core) variable affecting the process of confronting students with hijab. The main variable in this study includes six axial codes: sociocultural paradox, transformation of values, values selection, adherence to spiritual, doubt in beliefs and normative conflict. The process of acceptance/rejection of the hijab occurs because of sociocultural paradox after the transformation of values. In the meantime, person thinks about strategy. The person’s strategy to accept/leave the hijab is based on her beliefs. By adherence to spiritual, veiling can be strengthened and weakened by doubts in beliefs. In order to promote hijab, it is necessary to pay attention to its underlying conditions and causes. Individual beliefs and values must be strengthened for promoting hijab.

     

Architecture and the Unconscious

The way we plan and live our built environments reflect unconscious forms of thinking realised through architecture. Cities become holding environments that offer inhabitants differing forms of psychic engagement with the object world. The way they are planned and the types of objects they offer add up to degrees of ''imageability'', an attribute of any city that could become part of a psychoanalysis of the built world, or what Bachelard termed a ''topoanalysis''. Cities also play with life and death as those who inhabit built structures will be outlived by the places they inhabit, yet they enliven the inorganic spaces they construct. All buildings may, then, be forms of death brought into lived experience, and architects negotiate complex issues involving the matriculation of forms of death into human life. The ''spirit'' of human endeavour needs representation in the built environment and we may consider the ways in which a psychoanalysis of the built world could lead to a psycho-spiritual representation of human life.     

Rhetoric and the Unconscious

This paper develops the ideas of rhetorical psychology by applying them to some basic Freudian concepts. In so doing, the paper considers whether there might be a Dialogic Unconscious. So far rhetorical psychology has tended to concentrate upon conscious thought rather than on the unconscious. It has suggested that thinking is modelled on argument and dialogue, and that rhetoric provides the means of opening up matters for thought and discussion. However, rhetoric may also provide the means for closing down topics and, thereby, provide the means of repression. It will be suggested that language is not merely expressive but it is also repressive. Moreover, the repressive aspects of language are built into the very practices of dialogue. In learning language, we learn the codes for socially appropriate ways of speaking. These must be acquired as habits, so that we learn to repress routinely the desire to transgress the codes of appropriate speech. Thus, the routine use of language provides the resources for repression. If language is repressive, then this applies equally to the language of psycho-analysis itself. Freud's famous case histories, such as that of Dora, can be re-examined, in order to see what Freud's own theory of repression was itself repressing.     

Unconscious sensations

D. M. Armstrong proposes to explain the possibility of unconscious sensations by means of a distinction between the perceptual consciousness, which is essentially involved in sensations, and our introspective consciousness of sensations. He holds that unconscious sensations are instances of perceptual consciousness of which we are not introspectively conscious. I contend that, although Armstrong's distinction is plausible and significant, it fails to explain his own examples of unconscious sensation. I argue that the puzzle of how unconscious sensations are possible arises at the level of perceptual consciousness and does not concern our introspective awareness of mental states.This paper grew out of research supported by the National Endowment for the Humanities at Cornell University in 1985. I would like to express my gratitude to the National Endowment, to Cornell, and to Sydney Shoemaker.     

Unconscious Emotion

Abstract— Conscious feelings have traditionally been viewed as a central and necessary ingredient of emotion. Here we argue that emotion also can be genuinely unconscious. We describe evidence that positive and negative reactions can be elicited subliminally and remain inaccessible to introspection. Despite the absence of subjective feelings in such cases, subliminally induced affective reactions still influence people's preference judgments and even the amount of beverage they consume. This evidence is consistent with evolutionary considerations suggesting that systems underlying basic affective reactions originated prior to systems for conscious awareness. The idea of unconscious emotion is also supported by evidence from affective neuroscience indicating that subcortical brain systems underlie basic "liking" reactions. More research is needed to clarify the relations and differences between conscious and unconscious emotion, and their underlying mechanisms. However, even under the current state of knowledge, it appears that processes underlying conscious feelings can become decoupled from processes underlying emotional reactions, resulting in genuinely unconscious emotion.     

Unconscious Evidence

Can beliefs that are not consciously formulated serve as part of an agent's evidence for other beliefs? A common view says no, any belief that is psychologically immediate is also epistemically immediate. I argue that some unconscious beliefs can serve as evidence, but other unconscious beliefs cannot. Person‐level beliefs can serve as evidence, but subpersonal beliefs cannot. I try to clarify the nature of the personal/subpersonal distinction and to show how my proposal illuminates various epistemological problems and provides a principled framework for solving other problems.     

无意识信息加工中的“完型”——无意识捆绑假说的新证据

采用连续闪烁范式(Continuous Flash Suppression,CFS)考察了无意识状态下完型能否发生.研究通过2(线条完整性)×2(意义破坏)×2(熟悉性)的被试内实验设计考察了8种条件下图片的突破抑制时间(Suppression Time,ST).结果发现:线条完整和意义未破坏的图片能更快地克服噪音图片的抑制进入意识;熟悉性不影响突破抑制时间.重要的是,不完整的图片也可以出现意义破坏效应.这表明即使在被抑制的状态下,不完整图形的信息也能够传达至与完型相关的高级视觉区域形成客体表征.研究为无意识捆绑假说(The Unconscious Binding Hypothesis)提供了新的实验证据.     

The Confrontation with Death and the Renewal of Life

ABSTRACT: Several writers have argued that a majority of suicidal acts are “gambles with death.” A distinction is made between cases where the gamble with death is merely consequential (i.e., arising from ignorance, apathy, indifference) and cases where it is the very essence of the act. Typically in these latter cases others are excluded from possible intervention. The individual is thus playing a game of “pure” chance. Death is summoned and challenged in order that life may continue. It is argued, from an interactionist perspective, that such acts are desperate efforts to confirm existence in situations of extreme uncertainty and represent a distinct form of what Shneidman has called “egotic” suicide.     

Unconscious Insights

From early in the history of psychology, theorists have argued about whether insights are initially unconscious or whether they are conscious from the start. Empirically identifying unconscious insights has proven difficult, however: How can we tell if people have had an insight if they do not tell us they have had one? Fortunately, although obtaining evidence of unconscious insights is difficult, it is not impossible. The present article describes an experiment in which evidence of unconscious insights was obtained. Almost 90% of second graders generated an arithmetic insight at an unconscious level before they were able to report it. Within five trials of the unconscious discovery, 80% of the children made the discovery consciously, as indicated by their verbal reports. Thus, the initial failure to report the insight could not be attributed to the children lacking the verbal facility to describe it. The results indicate that at least in some cases, insights arise first at an unconscious level, and only later become conscious. Rising activation of the new strategy may be the mechanism that leads children to become conscious of using it.     

Postmodernizing the Unconscious with the Help of Derrida and Lyotard

The American Journal of Psychoanalysis -