한국민담 <구복여행>을 융의 분석심리학적 관점에서 고찰하였다. 이 민담의 도입부에서 제시된 상황은 부모도 배우자도 없는 외로운 상황을 강조한다. 남에게 나의 삶을 의탁하여 독립된 의식을 갖추지 못한 절대적 의존 즉 자아의 의존성이 핵심적인 문제 이다. 그래서 자아의식의 변화가 필요한 상황이라고 볼 수 있다. 영웅담에서 볼 수 있는 ``버려짐``과 다소 다르게 자아는 노인들로 대변되는 집단의식의 자극을 받아 스스로 개성화 과정을 시작한다. 서천 서역국은 분석심리학적으로 무의식의 세계이며 영원한 낙원의 상징이다. 이는 또 자기원형 상으로 특정한 지리적 장소라기보다 강을 건너서 만나는 할머니의 지혜가 바로 그 자체로 표현된다. 서역국으로 복을 타러 가는 도중에 만나는 대상과 과제들은 ① 짝을 고대하는 처녀, ② 배나무가 열매 맺기를 기다리는 주인, ③ 승천을 바라는 이무기, ④ 곧은 낚시로 큰 물고기를 낚기를 희구하는 소년이 뜻대로 되지 않아서 고민하는 문제들로 모두 주인공의 개성화 과정에서 해결해나가야 할 문제이면 서 또한 그의 소원이기도 하다. 이 과제들은 각각 대극의 융합, 결실, 창조적 변환 그리고 정신적 풍요의 획득을 상징한다. 주인공은 할머니로부터 어렵지 않게 문제들의 원인을 알고 해결책을 얻는다. 상징적으로 그것들은 ②의 경우, 배 밭에 묻힌 것을 캐내는 무의식의 의식 화로, ③의 경우, 자아의 자기원형에 의한 팽창 때문이니, 구슬 하나를 빼는 것 즉 과잉된 창조력의 적절한 조절이 필요하다. 그리고 ④의 경우는 곧은 낚시로 큰물고기를 낚으려는 그릇된 의식의 태도를 뺨을 때리는 감정적 충격으로 교정하는 것이라고 해석된다. 이러한 지혜를 얻기까지 주인공, 즉 자아가 한 행동은 오직 우직하게 복을 받기 위해 서쪽으로 향해 걸어갔고 도중에 제기된 문제를 순순히 자기의 과제로 떠맡았다는 사실이다. 과제를 해결해주는 과정에서 불필요하여 버려진 나머지 것들을 소중히 간직한 것이 주인공에게 꼭 필요한 것이 되며 나중에 그는 아니마의 도움을 받아 버려진 것들이 보물들이라는 것을 안다. 즉 의식성의 향상을 통해서 자신이 결혼의 상대가 되기 위한 필요조건을 갖춘다. 이 민담에서 주인공이 주위 권유에 대한 단순한 수용, 복을 받고자 하는 우직한 욕구 그리고 이것저것 따지지 않고 부탁을 들어주는 순박한 마음씨가 목적을 달성하게 하는 중요한 요소로 작용한다. 이러한 소박성이 한국 민담의 특성 중 하나이다. 민담의 마지막 부분은 해결책을 제시하며 결혼해서 잘 살았다는 행복한 결말은 남성으로서 자아가 아니마와 하나가 되는 대극의 합일의 상징이고 바로 자기실현의 성취라고 보아야 한다.

I intend to interpret the korean fairy tale "Journey for Happiness" from the perspectives of Jung`s analytical psychology. The tale begins as a poor man takes advices from the elderly and goes on a journey to the west in order to attain fortune. He spends the first night of the journey with help from a girl who asks him for a favor of finding out what kind of man she should marry to lead a good life. The second night he is asked to find the reasons why certain pear trees do not bear any fruit. The next afternoon a big river blocks his way but an python, a serpent-like creature that has yet to become a dragon, carries him to the other side. He in return promises the python that he will bring back the solution to achieving its wish, the ascension to heaven. After crossing the river, he encounters with a child that asks him to find out how to catch a big fish with a straight fish hook. On the third night he meets an old woman who provides him with a meal consisting of cold water and three pieces of radish. She persuades him to stop the journey and go back, advising him on how to easily fulfill the tasks that have been given to him along the journey. According to her, the child has to be slapped hard and the python should spit out one of the objects that it has been holding in its mouth. Things buried underneath the pear field should be dug up and thrown away for the trees to bear fruits. The young girl needs to meet a man who possesses Dongjasam(baby-like ginseng), a Cintamani stone, and gold. On his way back the main character takes care of the wishes and cherishes the abandoned objects from each process. Through the eyes of the girl, he discovers that the objects he thought of as a radish, a mar-ble, and a stone are in fact Dongjasam, a Cintamani stone, and gold respectively. As a result he becomes the man that has met the qualifications to be the girl`s husband, and the tale ends with them getting married and leading a good life together. The beginning of the tale emphasizes the main character`s loneliness through the circumstances such as the absence of parents or a spouse. Subordination of self with no sense of independence is suggested as the fundamental problem that has been created through his life having been completely handed over to others. A situation like this, therefore, is in need of a change of self-consciousness. Dissimilar to "abandonment" in certain heroic tales, the self in this story willingly begins the individuation process, stimulated by the advice from the elderly which is the group consciousness. West land, in analytical psychology, can be interpreted as the land of the unconscious and the symbol for the eternal paradise. It can also be a self archetype. Rather than being a geographic location, West land can be the wisdom of the old woman meets after crossing the big river. The first task given to him is to figure out why the girl cannot get married. The second is asked to find the reason why a pear tree cannot bear any fruit. The third question is why a python cannot ascend to the heaven. the fourth task is finding out how to catch a big fish with a straight fish hook. These tasks are symbolic meanings of Coniuncio-Oppositorum, fruition, creative transformation and take a psychic richness, individually. The incidents that seem unconnected and random are provided as the inevitable conditions necessary for the individuation process. In order to gain wisdom to solve the tasks, the main character needs help from a plain old lady. She turns out to be a wise elderly woman. The child must regain his original appearance as Dongjasam through an extreme emotional shock where consciousness surpasses the limit of logical reasoning. The python that has trained himself for over a thousand years must get rid of one of the two Cintamani stones in order to soar into heaven since holding so many in its mouth can only be a hindrance. The Cintamani stones represent the functioning of the self archetype, and the greed that had the python hold two in its mouth can be seen as the inflation of ego by self archetype. It needs suitable control of over excessive creativity. Furthermore, digging in the ground where the pear trees are rooted in is the procedure of making the unconscious conscious; the stone is gold (the symbol of self) that has been lost in unconsciousness, waiting to become conscious. Cherishing the abandoned objects that were unnecessary in the process of solving the tasks turns out to benefit the main character. Later he experiences the improvement of consciousness when he learns, with help of the anima, that the discarded things are treasures which let him be the perfect match for the girl from the first night of his journey. In this tale, the important elements for achieving the goal include the main character`s uncomplicated attitude of embracing the advice from others, unyielding desire to attain good fortune, and kind-heartedness that allows him to accept the requests without being calculating. Such unostentatious quality seems to be one of the distinguished aspects of Korean fairy tales. Towards the end of the fairy tale the solution is suggested. The happy ending achieved through marriage and life thereafter is a symbol for Coniuncio Oppositorum, where the Ego with improved consciousness unites with the anima. It is the ultimate fulfillment of self-actualization.