이나미 Na Mi Lee

DOI: Vol.24(No.2) 151-173, 2009

The psychological meanings of the goddess Mago as the Creator in the Korean psyche are discussed mainly dealing with the Mago story in the Budoji (the Epic of Emblematic City). Goddess Mago was the first Being in the Mago Castle, the place of Creation of the Universe, and procreated two daughtergoddesses, the ancestors of the humans. By reviewing the case materials and literature which can be psychologically referred to Mago, the author studied how the Mago-goddess, as a Mother archetype, has influenced the Korean psyche. Unlike the patriarchal Dan-gun, the primieval ancestor, Mago, as a creator and progenitor, has functioned as the mediating image between the conscious realms and the unconscious prima materia in Korean psyche. The Mago myth showing an archetypal mother and healer image will give insightful understanding of the Korean psychic structure, especially by reconnecting to the original feminine aspects within Mago story.

마고 여신,모성 원형,한국인 심성, Goddess Mago,Mother archetype,Korean psyche

박상학 Sang Hag Park

DOI: Vol.24(No.2) 174-210, 2009

I intend to interpret the korean fairy tale "Journey for Happiness" from the perspectives of Jung`s analytical psychology. The tale begins as a poor man takes advices from the elderly and goes on a journey to the west in order to attain fortune. He spends the first night of the journey with help from a girl who asks him for a favor of finding out what kind of man she should marry to lead a good life. The second night he is asked to find the reasons why certain pear trees do not bear any fruit. The next afternoon a big river blocks his way but an python, a serpent-like creature that has yet to become a dragon, carries him to the other side. He in return promises the python that he will bring back the solution to achieving its wish, the ascension to heaven. After crossing the river, he encounters with a child that asks him to find out how to catch a big fish with a straight fish hook. On the third night he meets an old woman who provides him with a meal consisting of cold water and three pieces of radish. She persuades him to stop the journey and go back, advising him on how to easily fulfill the tasks that have been given to him along the journey. According to her, the child has to be slapped hard and the python should spit out one of the objects that it has been holding in its mouth. Things buried underneath the pear field should be dug up and thrown away for the trees to bear fruits. The young girl needs to meet a man who possesses Dongjasam(baby-like ginseng), a Cintamani stone, and gold. On his way back the main character takes care of the wishes and cherishes the abandoned objects from each process. Through the eyes of the girl, he discovers that the objects he thought of as a radish, a mar-ble, and a stone are in fact Dongjasam, a Cintamani stone, and gold respectively. As a result he becomes the man that has met the qualifications to be the girl`s husband, and the tale ends with them getting married and leading a good life together. The beginning of the tale emphasizes the main character`s loneliness through the circumstances such as the absence of parents or a spouse. Subordination of self with no sense of independence is suggested as the fundamental problem that has been created through his life having been completely handed over to others. A situation like this, therefore, is in need of a change of self-consciousness. Dissimilar to "abandonment" in certain heroic tales, the self in this story willingly begins the individuation process, stimulated by the advice from the elderly which is the group consciousness. West land, in analytical psychology, can be interpreted as the land of the unconscious and the symbol for the eternal paradise. It can also be a self archetype. Rather than being a geographic location, West land can be the wisdom of the old woman meets after crossing the big river. The first task given to him is to figure out why the girl cannot get married. The second is asked to find the reason why a pear tree cannot bear any fruit. The third question is why a python cannot ascend to the heaven. the fourth task is finding out how to catch a big fish with a straight fish hook. These tasks are symbolic meanings of Coniuncio-Oppositorum, fruition, creative transformation and take a psychic richness, individually. The incidents that seem unconnected and random are provided as the inevitable conditions necessary for the individuation process. In order to gain wisdom to solve the tasks, the main character needs help from a plain old lady. She turns out to be a wise elderly woman. The child must regain his original appearance as Dongjasam through an extreme emotional shock where consciousness surpasses the limit of logical reasoning. The python that has trained himself for over a thousand years must get rid of one of the two Cintamani stones in order to soar into heaven since holding so many in its mouth can only be a hindrance. The Cintamani stones represent the functioning of the self archetype, and the greed that had the python hold two in its mouth can be seen as the inflation of ego by self archetype. It needs suitable control of over excessive creativity. Furthermore, digging in the ground where the pear trees are rooted in is the procedure of making the unconscious conscious; the stone is gold (the symbol of self) that has been lost in unconsciousness, waiting to become conscious. Cherishing the abandoned objects that were unnecessary in the process of solving the tasks turns out to benefit the main character. Later he experiences the improvement of consciousness when he learns, with help of the anima, that the discarded things are treasures which let him be the perfect match for the girl from the first night of his journey. In this tale, the important elements for achieving the goal include the main character`s uncomplicated attitude of embracing the advice from others, unyielding desire to attain good fortune, and kind-heartedness that allows him to accept the requests without being calculating. Such unostentatious quality seems to be one of the distinguished aspects of Korean fairy tales. Towards the end of the fairy tale the solution is suggested. The happy ending achieved through marriage and life thereafter is a symbol for Coniuncio Oppositorum, where the Ego with improved consciousness unites with the anima. It is the ultimate fulfillment of self-actualization.

민담,분석심리학,개성화,구복여행, Fairy tale,Analytic psychology,Individuation,Journey for happiness

김정택 Jung Taek Kim

DOI: Vol.24(No.2) 211-246, 2009

Salvation is one of the core concepts of Christianity. As every facet of human history witnesses universal existence of salvation, longing for salvation began as human consciousness came into being. Christianity refers to history of God and humanity as that of salvation, which is one of the revelations of God. The term "revelation of God" deals with how God has made the will of God known to human beings. The will of God is the saving will of God found in humanity and can be understood as the specific act of God`s self-giving in order to save humanity. In the Old Testament, salvation means to help, to support, and to redeem while in the New Testament, it means help, redemption, liberation, intervention of God, healing, a guarantee of life, happiness, peace, and forgiveness of sins. This thesis focuses on symbolism of salvation from a perspective of analytical psychology. Carl Jung remarked that the purpose of mass is a sort of ``mystic participation``, where priest celebrant, participants in mass, and Christ become one body. In the mass, transubstantiation, the transformation by which the bread and wine of the Eucharist becomes in substance the body and blood of Christ, who is both sacrifice itself and the priest who offers the sacrifice, takes place when the priest reads the Eucharistic prayer. It refers to the assimilation of hearts and souls of the participants into Christ and the internalization of the image of Christ into their heart and soul. Therefore, mass repeats, at least allusively, the whole drama of the Incarnation of Christ. Participants at mass become sacrifice itself. However, becoming sacrifice is only possible when they give themselves selflessly as sacrifice as Jesus gave himself as sacrifice with his free will. In the Eucharist, it is when priest celebrant reads the part of the Eu-charistic prayer referring to the transformation of the substances of bread and wine that the substances of bread and wine are turned into the substance of Christ himself. The moment of the change is a moment of the Incarnation of Christ and a moment where Christ`s suffering and death meet. This is a symbol that makes it possible for priest celebrant and participants in mass to be saved. Hence, the transformation of the bread and wine into the body and blood of Christ at mass symbolizes salvation. The author argues that the symbol of transformation and that of salvation at mass are inseparable as if they are the two sides of the same coin. Priest celebrant at mass brings this mystic moment into relief but the person in operation actually at mass is Christ who sacrifices himself always and everywhere. Carl Jung regarded Christ`s death as an event that transcends time frame even though it took place within a chronological dimension of time. For Christians the cross on which the suffering Redeemer was hung is the symbol of profound faith and of salvation that unify extremes of conflicts operating in polarity. This means that reconciliation of the extremes becomes a reality and realization of wholeness is also possible through the reconciliation. Therefore, for Jung the importance of the mystic meaning of the Eucharist lies in the transformation of part and limited hearts of humanity into wholeness manifested in Christ. This indicates an apparent symbol of salvation of human beings embedded in mass and in this light Jung understands mass as a liturgy of individuation process. From a perspective of analytical psychology, Christ who is God but became human being demonstrates that the Self made an approach to the ego and opened the possibility that the ego can recognize the self, a true human aspect. In other words, the fact that the Son of God became human being indicates that the Son of God opened the door to self? realization, i.e. individuation. This is Christ`s salvific enterprise and the symbol of salvation continues to be present at the Roman Catholic mass. For Christians, salvation is a way to recognize wholeness of oneself as the Imago Dei by giving the ego as a sacrificial offering and participating willingly in the life of Christ. This is a way that leads them to the self and is related to Jung`s ``individuation process.``

가톨릭,미사,구원,개성화,상징성, Catholic,Mass,Salvation,Individuation,Symbolism

김성민 Seong Minne Kim

DOI: Vol.24(No.2) 247-288, 2009

Early Christian Church Fathers harshly criticized the gnosticism of its dualism which supposedly distinguished spirit from body, this world from heavenly world. However thanks to the discovery of the Nag Hammadi documents in 1945 we learned that the gnostics who were introverted typed people were eager to search for the inner divinity in human being. This was due to their rough existential situation from the 4th century which led them to synthesize evil and good in human being and in the universe. In short, the gnosticism of the 2-3rd century was derived from Jewish Diaspora Gnostics who lived in the palestine area and especially in Alexandria. Analytical Psychologist C.G.Jung was interested in the gnosticism and gnosis. As he was also an introverted typed person, and was suffered like the gnostics from the evil power that was not only in his psyche but also in his life after his separation from S. Freud. While the gnostics were suffered from the evil power outwardly and collectively, C.G.Jung inwardly and personally. But they tried to integrate the opposites which existed in the universe and in the psyche: : while the gnostics tried to find the issue in religious way, C.G.Jung in psychology and in psychotherapy.

영지주의,분석심리학,구속,신적 불꽃,자기,상징, Gnosticism,Gnosis,Analytical psychology,Individuation,Divine spark