10) " Whereas our mind and consciousness constitute a natural bridge to transcendent awareness, our body and its primary energies constitute a natural bridge to immanent spiritual life " (Ferrer, 2008, p. " To experience your eternity through the vicissitudes of your mortality, that's the total goal " (Joseph Campbell, 1982, p.142) The definition of psychotherapy is " bringing life back to deadened psyches through the body, and to deadened parts of the body through the psyche " (McNeely, 1987, p. Jung equates the re-attribution of introjections and the recollection of projections with the individuation process. Projection is seeing as outside of me, transcendent, what originates within. Introjection is taking in, or making immanent, what originates outside of me. The psyche comes complete with those keys in what Jung called the transcendent function. Two vital keys are clear regarding how one achieves such resolution: one is to recognize that opposites contain the seed of each other within, and the second is to withstand the tension of the opposites without surrendering to one or the other. " Resolving the tension between any two opposites means transcending either while blending both on a higher level of synthesis. This either/or understanding ignores the existence of a synthesis - immanent transcendence (mindfulness and bodyfulness) - which embodies the Hebrew concept daveq u-meyuhady meaning " united or connected and at the same time separate. The same principle applies to the psychological realm transcendent or transpersonal methodologies (" ascent " paths of Jungian work, subtle energy, soul work,) or immanent body-centered and nature-centered modalities (" descent " paths of bioenergetics, Reichian work, breathwork, shamanic work).
This either/or understanding ignores the existence of a synthesis - immanent transcendence (embodied spirituality). Spiritual practice is aimed either at accessing transcendent realities (" ascent " paths) or at bringing spiritual energies down to earth to transfigure human nature (" descent " paths). The journey as the journey inward for spiritual growth " A myth is something that never was but always is. The journey as climbing the ladder of ego development c. The journey as resolution of conflicting complexes and healing old wounds b. Correlations between the mythological journey and other paradigms a. differences between psychological types 4. differences between introverted and extraverted approaches c. differences between masculine and feminine approaches b. Examination of factors affecting an individual's journey a. Examination of each of the sequential stages of the journey 3. The hero's journey as a map to psychological healing 2. This article is organized into the following sections: 1. Or, following a path of transformation to a higher stage of human development, the hero can integrate the previously hidden and unknown depths of self. With the treasure come new challenges, however the hero can project any of these elements outwardly onto people or institutions and become entangled, or the seeker's ego can identify with the successful search and become inflated. In our mythic stories, the one who stands between the hero and the treasure often mysteriously becomes, in fact, the gift giver: obstructing dragon guardian transforms into knowledgeable guide. Here we begin to see the symbolism in humanity's great myths of the dramas being played out between ego, persona, shadow, and anima/ animus. The ego/ persona is incomplete and longing for the gift of completion, the shadow is the gift giver, and the anima is the gift. The first three stages of the Hero's Journey-preparation, becoming one's authentic self, and then claiming the 'treasure hard to attain' – can be seen in Jungian perspective as confronting one's shadows, working through the contra-sexual anima/ animus elements within, and encountering what he called the Mana-Personality.
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