김성민

DOI: Vol.25(No.2) 1-2, 2010

이상익 Sang Ick Lee

DOI: Vol.25(No.2) 123-162, 2010

The author tried to analyse a Korean fairy tale “the traveller and the fox”. The essence of the story is as follows; A traveller who was wandering in mountains found a house with a light. There was a beautiful woman who was very kind to give food and shelter. But she was a fox that tried to kill him with a knife. He asked her to bring a basket of water and he broke the wall with it to run away. The fox chased and he fell down a cliff to ride on the back of a tiger. The tiger ran into a cave and give him to her babies as a prey. He killed them by throwing stones and climbed a tree out of the cave. There came foxes and the tiger and they killed each other. He came back to the village with the fur of the foxes and the tiger. The author tried to understand the contents of the story symbolically and interpret them from the perspective of analytical psychology. On conclusion, the traveller was on the individuation process and experienced the negative anima (the fox) and the negative mother archetype (the tiger) and its negative subsidiaries (the tiger`s babies). He tried to be consciously alert and paid continuous attention so that he could get out of the status and get new insight. During this process, it was meaningful that he could actively get an appropriate aid of positive mother archetype and Self symbolized by the water and the tree respectively.

개성화과정, 부정적 아니마, 부정적 모성원형, 긍정적 모성원형, 자기, Individuation process, Negative anima, Negative mother archetype, Positive mother archetype, Self

박영선 Young Sun Pahk

DOI: Vol.25(No.2) 163-193, 2010

A Korean fairy tale, “I live on my fortune” is discussed and interpreted from the perspective of analytical psychology. Analytical psychology understands fairy tales are stories in which the workings of archetypes of unconsciousness are represented symbolically. Therefore they are intended to achieve psychic wholeness compensating collective consciousness. The fairy tale is found in almost every region of Korea. There are several parallel stories that share similar motifs, such as Samgongbonpoori, a mythological story and a tale on the king Mooh. The father in the story asked his three daughters whose fortune they lived on. The youngest was expelled by her father for she answered, “I live on my own fortune.” Then she came into a humble cottage in the mountain marrying a poor charcoal maker and she found gold there. She became rich, made the charcoal maker a decent learned man and seeked for and took care of her parents who had become beggars. This fairy tale is interpreted as a story about individuation process of a woman who integrated ‘inferior’ aspects and unconscious animus through actively accepting the suffering from being expelled and commitment to the unconscious world, and also about how rigid collective psyche, under patriarchal system, changes toward wholeness through the workings of the unconscious.

민담, 내 복에 산다, 분석 심리학, Fairy tale, Analytical psychology , “I live on my fortune”

이광자 Kwang Ja Lee

DOI: Vol.25(No.2) 194-223, 2010

I tried here to interpret german fairy tale "Three Dogs" from the aspect of analytical psychology. A poor young shepherd will be ``hero``accidently while wandering the world to find good luck. When he was exhausted and frustrated in wandering life, a stranger appeared before him. A stranger offered barter. So he exchanged three sheep with three black dogs which a stranger had. One dog can bring the food. Another dog can tear everything. The last one can break even steel and iron. After that, shepherd led a satisfactory wandering life. On the way, he met a sad princess who should sacrifice herself for the piece of the country to the dragon which swallows a young girl yearly. But the strong black dog which tears everything, killed the dragon and saved the princess from the sacrifice. After that, a young shepherd promised princess to come back to her after three years of wandering life. In the meanwhile a horse driver played hero false. But the princess couldn``t reveal the truth because of the threat of horse driver. Three years later, the young shepherd appeared in the castle. But the true hero was caught in the prison and finally cried out the strongest dog and succeeded in escaping from the prison. And with help of another dog which bring food to him, he could meet the princess and finally married her. So they lived happy life for a long time. But he remembered the poor younger sister. So he wanted to live together with her. After that, three dogs left him with saying, they stayed to see whether he shares his good fortune with his younger sister. Then they turned into birds and disappeared in the air. In this fairy tale can we find many important symbols. With the amplification of symbols and the interpretation of this fairy tale in terms of Jung``s analytical psychology, I tried to find the meaning of individuation process in this fairy tale. Hero kills the dragon which could symbolize negative mother archetype. After overcoming the negative mother complex, he could get princess which could be expressive of Anima. This marriage could symbolize coniunctio oppositorum, an important process in individuation. Each fairy tale tells us the individuation process in a different way. And the fairy tale works always in our mind with plain, simple, pure, crystal like nature. Through it can we take precious treasure like wisdom for life.

민담, 분석심리학, 세 마리 개, 개성화 과정, Fairy tale, Analytical psychology, Three dogs, Individuation process

김진숙 Jin Sook Kim

DOI: Vol.25(No.2) 224-264, 2010

A brief story of the tale follows: Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of ``divine child`` which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother``s absence regarded as necessary condition for ``divine child`` to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".

목신, 대홍수, 사위, 인류의 조상, Tree, flood, Quaternity, Ancestor, 木神, 四位