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  • A Note On Story
  • James Hillman (bio)

From my perspective as depth psychologist, I see that those who have a connection with story are in better shape and have a better prognosis than those to whom story must be introduced. This is a large statement and I would like to take it apart in several ways. But I do not want to diminish its apodictic claim: to have "story-awareness" is per se psychologically therapeutic. It is good for soul.

  1. 1. To have had story of any sort in childhood—and here I mean oral story, those told or read (for reading has an oral aspect even if one reads to oneself) rather than watching story on screen—puts a person into a basic recognition of and familiarity with the legitimate reality of story per se. It is given with life, with speech and communication, and not something later that comes with learning and literature. Coming early with life, it is already a perspective to life. One integrates life as story because one has stories in the back of the mind (unconscious) as containers for organizing events into meaningful experiences. The stories are means of telling oneself into events that might not otherwise make psychological sense at all. (Economic, scientific, and historical explanations are sorts of "stories" that often fail to give the soul the kind of imaginative meaning it seeks for understanding its psychological life.)

  2. 2. Having had story built in with childhood, a person is usually in better relation with the pathologized material of obscene, grotesque, or cruel images which appear spontaneously in dream and fantasy. Those who hold to the rationalist and associationist theory of mind, who put reason against and superior to imagination, argue that if we did not put in such grim tales in early impressionable years, we would have less pathology and more rationality in later years. My practice shows me rather that the more attuned and experienced is the imaginative side of personality the less threatening the irrational, the less necessity for repression, and therefore the less actual pathology acted out in literal, daily events. In other words, through story the symbolic quality of pathological images and themes finds a place, so that these images and themes are less likely to be viewed naturalistically, with clinical literalism, as signs of sickness. These images find places in story as legitimate. They belong to myths, legends, and fairy tales where, just as in dreams, all sorts of peculiar figures and twisted behaviors appear. After all, "The Greatest Story Ever Told," as some are fond of calling Easter, is replete with gruesome imagery in great pathologized detail.

  3. 3. Story-awareness provides a better way than clinical-awareness for coming to terms with one's own case history. Case history too, as I have pointed out in The Myth of Analysis (Northwestern Univ. Press) and in Suicide and the Soul (Harper's Colophon), is a fictional form written up by thousands of hands in thousands of clinics and consulting rooms, stored away in archives and rarely published. This fictional form called "case history" follows the genre of social realism; it believes in facts and events, and takes all tales told with excessive literalism. In deep analysis, the analyst and the patient together re-write the case history into a new story, creating the "fiction" in the collaborative work of the analysis. Some of the healing that goes on, maybe even the essence of it, is this [End Page 9] collaborative fiction, this putting all the chaotic and traumatic events of a life into a new story. Jung said that patients need "healing fictions," but we have trouble coming to this perspective unless there is already a predeliction for story-awareness.

  4. 4. Jungian therapy, at least as I practice it, brings about an awareness that fantasy is the dominant force in a life. One learns in therapy that fantasy is a creative activity which is continually telling a person into now this story, now that one. When we examine these fantasies we discover that they reflect the great impersonal themes of mankind as represented in tragedy, epic, folktale, legend, and myth. Fantasy in our view is the attempt...

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Additional Information

ISSN
1543-3374
Print ISSN
0092-8208
Pages
pp. 9-11
Launched on MUSE
2009-01-01
Open Access
No
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