Marie louise von franz biography graphic organizer

Von Franz's interpretation of fairy tales bases on Jung's view of fairy tales as a spontaneous and naive product of soul, which can only express what the soul is. Every fairy tale is a relatively closed system compounding one essential psychological meaning which is expressed in a series of symbolical pictures and events and is discoverable in these.

The fairy tales' hero and heroine are taken as archetypal figures representing the archetypal foundation of the ego-complex of an individual or a group. Quotations: "The ego must be able to listen attentively and to give itself, without any further design or purpose, to that inner urge toward growth. This probably why it is used in most mantic methods.

It is something divine, a spark of the divinity in him, not his own possession or achievement, but a miracle. Barbara Hannah was an English-born Swiss writer and Jungian analyst. She is well known for her association with Carl Gustav Jung. Her father was of Austria Back to Profile. Photos Works. Main Photo. Marie-Louise von Franz. School period Add photo.

Career Add photo. Achievements Add photo. Membership Add photo. She edited, translated and commented on Aurora Consurgens, attributed to Thomas Aquinas, on the problem of opposites in alchemy. It resembles in many aspects the active imagination discovered by C. Marie-Louise von Franz lectured in about active imagination and alchemy[11] and also wrote about it in Man and His Symbols.

Active imagination may be described as conscious dreaming. In Man and His Symbols she wrote:. Active imagination is a certain way of meditating imaginatively, by which one may deliberately enter into contact with the unconscious and make a conscious connection with psychic phenomena. A third field of interest and research was synchronicity, psyche and matter, and numbers.

It seems to have been triggered by Jung, whose research had led him to the hypothesis about the unity of the psychic and material worlds—that they are one and the same, just different manifestations. He also believed that this concept of the unus mundus could be investigated by means of researching archetypes. Due to his advanced age, he turned the problem over to von Franz.

Marie louise von franz biography graphic organizer

Another basic concern throughout many of her works was how the collective unconscious compensates for the one-sidedness of Christianity and its ruling god image, via fairy tales and alchemy. In an analysis of the visions of Saint Perpetua, a martyr,[15] she writes that such visions enable us to gain a deep insight into the unconscious spiritual situation of the time.

They show the deep conflict of that time, the transition from Paganism to Christianity. Von Franz says that the visions reveal basic tendencies of collective unconscious that seem to strive to further develop the Christian marie louise von franz biography graphic organizer and by that giving points of orientation, showing where the unconscious psyche wants to let us notice and understand the problem of opposites and by that to bring us to more closeness and fear of God.

In addition to her many books, von Franz made a series of films in titled The Way of the Dream, along with her student, Fraser Boa. Text of the film is printed in: Seegaller, S. London In an active imagination much much later in life, Marie-Louise von Franz realized that this new divinity did not actually have to do with Wotan but with the puer aeternus, the eternal youth, the eternally youthful creator god.

In a traumatic dream during the Christmas holidays just prior to her nineteenth birthday which she mentions in her book, C. At the end, this dream also deals with the birth of the new god experienced by her as the birth of Aphrodite rising out of the sea. She interpreted this birth of a feminine divinity as the manifestation of the Self since it was her own dream, the dream of a woman.

Yet beyond the individual meaning of this dream, the psychology of the unconscious entails the deepest form of feminine science. That is, the symbolic understanding of images brought forth by the unconscious is of a synergic, feminine nature. The psychology of the unconscious is always involved with uniting the opposites, the union of consciousness with the unconscious, masculine and feminine, the above and the below, spirit and matter, heaven and earth.

This is not a random or coerced unification but rather a new birth which necessitates the bearing and enduring of the suffering entailed in the emergence of a new symbol, a new point of view thus enabling both sides to uphold their vested rights while they are simultaneously comprehended as unified in oneness. Marie-Louise von Franz repeatedly said that as the world falls apart we can be genuinely creative, we can work to form and shape the messages of the unconscious, we can struggle to grasp and realize the mysterium coniunctionis, that is, the union of the opposites.

Within the personal realm, this new birth enables a meaningful cooperation between consciousness and the unconscious in which neither side is lessened or harmed. A great moment of fortune in the life of Marie-Louise von Franz was her meeting C. Jung when she was still an eighteen-year-old student at the gymnasium in Zurich. When we read her essays and books, we often have the impression that, thanks to her vast knowledge, she just wrote those things down.

She confided to one of her caretakers that every sentence that she wrote was like lifting a heavy stone. She once said to me that a man can dedicate his entire life working for some cause or toward some objectivebut a woman could accomplish the superhuman for a person she loved. Her incurable illness and her dependence on caretakers which endured so many years repeatedly raised for some of us the question of the meaning of life.

Probably she actually had overworked herself but the question of God still stands in the background. Why did God let this woman suffer so long, a woman who was so religiously dedicated to His own divine process of struggling toward consciousness and salvation, and who sacrificed to Him so many of the comforts of life? On numerous occasions and in various ways she showed an admirable ability to take on her own fate.

The prophesy set forth that, in the end, the Highest Judge would come. This was a sign of great good fortune, and she actually experienced many incredible things; yet many had to remain secret which is why she could not talk to me about them. She was nevertheless glad that she had cast this oracle because she knew that this misfortune belonged to her fate.

She had no illusions. Four years ago, as she had a bout of flu and could not eat anymore, she thought that her solution had come; she would simply stop eating and the problem would then take care of itself. Everything is organized. As she then told this dream, she laughed mischievously: it is all organized, the ticket ordered, the hotel reserved.

Prior to and after this dream, she had captivatingly beautiful dreams that pointed to her completion. These were dreams that made her profoundly happy. I would like to share with you a few of these images. For example, she dreamed that she was near a farmhouse where there were many people dressed in black. The farm laborer argued with him, saying that he belonged in the casket; he threw him back into the coffin and closed the lid.

She commented to me then that the old man was the will to live, a willpower that does not want to give in and which just extends her suffering. Years later, as it became increasingly difficult to take in nourishment, she said that she still wanted to eat, the will to live generally being the strongest drive. In the summer ofa woman visited her who wanted to convince Marie-Louise to collaborate with her.

This woman, who was a medium, was convinced that the Christian and Buddhist spirit were uniting in the beyond in order to save the world. Marie-Louise von Franz promised nothing, saying that she would first like to consult her dreams. The following night she dreamed that she was working in the laundry at the monastery in Einsiedeln. The origin of Archetypal Symbols in Fairy Tales has its own special history.

A German philologist by the name of Hedwig von Beit, who had a particular interest in fairy tales but was unable to interpret them, asked C. Jung if he might help her to interpret fairy tales in his sense. Jung referred von Beit to the young Marie-Louise von Franz, who took on the task with great enthusiasm. Over a period of eight years, she worked intensively on interpreting over fairy tales submitted by Hedwig von Beit.

After taking on the final editing and publication of the three-volume work, and to the great disappointment of Marie-Louise von Franz, Hedwig von Beit published the work solely under her own name. The publication was received enthusiastically in scientific circles. In the Foreword, he explains in detail the origins of the work. The Foundation is very grateful to Messrs.

Kennedy, Freeman and Woolfson for their efforts. Alchemical Active Imagination. Archetypal Dimensions of the Psyche.