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One of the dynamic branches of contemporary literary criticism is psychological criticism which, in turn, has several subdivisions. One such subdivision is based on Carl Gustav Jung's viewpoint. Hermann Hesse's works can be well criticized and analyzed through Jung's psychological point of view because his ideas and thoughts are in many ways similar to those of Jung. They were in close contact and communicated with each other. Both of them were interested in symbols and icons, as well as commenting and analyzing them. Hesse was as introvert as Jung was; he paid attention to psychological facts and social aspects are meager in his works. Hesse and Jung liked East mysticism including Indian Gnosticism. India was a link which joined Jung and Hesse. Indians live in the world of symbols; influencing on symbols, being influenced by them, although they didn't like to comment on them. Symbols are favorite subjects for Jung and Hesse and their dominance in Hesse's works provide an appropriate field for a critical analysis from Jung's point of view. An investigation of symbols and archetypical criticism of literary works, especially those works arising from the soul, is a suitable method for exploring the hidden meaning in exterior and surface-structural layers. These analyses may reveal common facts in human soul as well. In this article, the researchers attempt to criticize the Hermann Hesse's "Siddhartha"story based on archetypical approach.Archetypes such as dream, journey, hero, water, river and passing it ,anima, tree and old wiseman are within important symbols which are assembled harmoniously in  this  story. They represent human effort in his individual and self-realization process. These symbols will be examined in details here in this article.

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"One Thousand and One Nights", like many other literary works of the world, is a mirror which reflects the archetypes that are the product of different mankind’s repeated experiences left at his unconscious. The psychoanalytic study of myths which are a repository of mankind's aspirations and thoughts shows the presence of “collective unconscious” as denoted by Jung, revealed in archetypes.  This study aims to analyze one of the stories of the book "One Thousand and One Nights", named "Jozar", in the light of Jung's findings in the realm of psychology of myth. The findings show that in this story there are some other secondary archetypes other than the major archetypes such as Anima, Animus, Wise old man, Shadow and Mother. The archetypes are classified into three categories: Archetypal situations, characters, and symbols. In this study, different types of archetypal situations are journey, visiting the self, and visiting anima. Different archetypal characters include The wise old man, Anima, Animus, Shadow, and Mother. The archetypal symbols analyzed involve numbers, animals, objects, etc. The present study confirms the high potentials of "One Thousand and One Nights" to be studied as mankind's common collective psyche along with history which includes stories and legends as well. 

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One ofthe important stages in the journey of the heroes in myths, legends or folk and fairy tales, according to Joseph Campbell, is separation. The separation usually happens with a secret call, a vocation or a dream, which includes some archetypal symbols. The summon or requestof a Prophet, a master or a father, or falling in love with an image of a beautiful girl who sometimes happens to be a fairy, along with yearning for wealth or power are oftenthe reasons of this ritualistic journey of the hero in the stories.In this article, besides surveying the different “callings”in the stories their psychologicalcauses are discussed.According to Sigmund Freud and his student Bruno Bettelheim, some defects or desires make the hero to start the journey and on passing this stage he has the honor to reach the stage of initiation. Freud and Rank believe this development happens in the first period of the individual’s life, whereas the unity of the conscious and the unconscious for Jung belongs to the second stage of the hero’s life, which is also confirmed by Campbell.

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The Jungian evaluation theory has not been fully used as a standard in analyzing the subject of the seven adventures (or Haft Khan) in Shahnameh. The main purpose of this research is to evaluate the psychological theory in the seven adventures of Rostam and of Esfandiar. By using it, we have attempted to find out the hidden aspects of the evolution of the hero’s personality in his adventures and consequently know the nature of the Jungian archetypes in the Persian epic. Therefore, the article tries to find out the relationship between the supreme Persian subject matters and Jungian theory. Moreover, the research has analyzed each of the basic Jungian elements (i.e. archetype, shadow, anima and animus, persona, etc.) in the seven adventures of Rostam and of Esfandiar, and then each of the elementary concepts in the two adventures have been decoded on the basis of the Jungian theory. It is concluded that all of the elements of the theory can be fully seen in the seven adventures of Rostam, repeatedly in some cases. The hero meets all of the Jungian archetypes in his seven adventures, and after winning them, he finally reaches the stage of individuation. On the contrary, the pattern does not have a regular order in the adventures of Esfandiar and there is no a clear reference to the archetype “Animus” in this adventure. Therefore, the seven adventures of Rostam, in comparison to that of Esfandiar, reflects the entire archetypes of Jungian theory.

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The story of “Rostam and Sohrab” is one of the most beautiful stories of Ferdowsi’s Shahnameh which has been studied on the basis of different approaches. Sohrab’s character in this story as the quester/victim hero is the core of actions in the story. His unsuccessful quest to find his father which is compatible with the pattern of growth to achieve the self/ individuation in Jung’s opinion has high capacity for being analyzed psychologically. In this article, based on an analytical approach, we survey the pattern of searching for individuation in this story according to the “Process Of Individuation” theory which is one of the most important theories of the great psychologist of the twentieth century, Carl Gustav Jung (1875-1963). We also discuss the quality of the process of individuation by Sohrab and the causes of his failure in this process as the main question of this research by analyzing the actions of Sohrab and other characters of this story in the light of Jung’s archetypes: persona, shadow, anima, the old wise man and the self. The results of this research show that Sohrab’s story and his journey to Iran in order to find Rostam is compatible with the “Process of Individuation” of Jung. Moreover, the analysis of the quality of this compatibility shows that Sohrab encounters with the archetypes of persona, shadow, anima, the old wise man and the self in his path but because of the dominance of persona, shadow, and negative anima and not understanding the massages of positive anima and the old wise man, he cannot complete the process of individuation and achieve his father/self/wholeness. 

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Mythology allocated a large part, fundamental and effectively to the human mind. The knowledge of mythology in fact recognizes the important infrastructure of ideas, culture and civilization. One of the most common ways to study mythology is to implement psychological ideas in mythology. The result is not only a better understanding of mythology, but also a better understanding of human psyche and man’s individual and collective life. In this study, we want to take advantage of Jung's theory of personality psychology to explore the myth of the creation of man in ancient Persian mythology. In this paper we refer to Jung's theory of personality psychology to explore human creation in ancient Persian myth. Carl Jung believed that in human there are two sexes together. Kiumarth, the first human in Persian mythology is a creature who denotes both a man and a woman: Mashya and Mashyana. The evolution of the first giant into the king-priest, the expansion of his character and finally his martyrdom are, according to Jung's theory, the steps that existed in the Persian myth of human creation. This article studies the human creation on the basis  of ancient Persian and the Middle Persian sources in the light of Jung's personality theory.

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Khosrow and Shirin is the second of five long narrative poems by Nezami and is one of the finest love stories in Persian literature. This story has been examined so far from different aspects and with different approaches. One of the approaches overlooked in the analysis of this story is the process of individuation from Carl Jung's point of view. Therefore the aim of the present paper is to psychoanalyze the development of the character of Khosrow Parviz and other central characters. This will be done through analytical-descriptive method while drawing upon the archetypes of anima and animus, shadow, persona, anima, wise old man, etc. The result of the study suggests that to achieve the individualism and unification of Khosrow's personality, as the hero of the story, it is necessary for him to enter the unconscious so that through the symbolic indexes of the inner self and the forces that produce consciousness, the hero would obtain self-knowledge, and his way to throne and Shirin is smoothed.
 

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Carl Gustav Jung, the   founder   of   the   analytical   psychology   in the twentieth century   believes    that   under   the   appearance   of   human   consciousness   exists   an eternal collective unconscious   which is   part   of   the   hereditary   psychological   factor   common in the entire human race. He successfully introduced   the common archetypes in the mythology of   the different   nations and opened up a new trend in psychology.  This article intends to study "Gol-o-Norooz" in light of Jung’s archetype of individuation.  Attention to archetypes for decoding "Gol-o-Norooz" is necessary because this collection is entirely explainable based on these archetypal symbols. Norooz   is   a symbol of   Piroozshah’s unconscious   forces and Piroozshah is in turn the activated representative of his own archetype. After many dangerous   voyages, he finally reached his beloved, and by the birth of his children the cycle of individuation is completed.