本文從榮格分析心理學的角度，說明屈原透過〈離騷〉的神遊情節，得到自我心理的治療。文中先指出，〈離騷〉的神遊情節，屬於一種「幻覺的」藝術創造模式，屈原透過積極幻想，深入到集體無意識中，對其中各種原型、原始意象進行了藝術性的加工創造，而建構了一個瑰麗繽紛的神話世界。次則從集體無意識的角度來解釋，文學中的神話創造，可以發揮心理治療的功效－屈原運用大量古代神話元素，創造了〈離騷〉的神話世界，並藉由神界之旅來完成其離開楚國，尋覓賢君的願望；而在神遊的過程中，屈原也重新體驗了遠古的神話情境，在這種原始經驗之中，意識與無意識之間的鴻溝、瀕臨分裂的人格，都在此得到了重新整合的機會，從而達到了短暫自我心理治療的效果。最後則是以人格原型理論來說明，屈原由於受到強大的「殉道者」原型力量的主宰，人格發展無法達到最圓融的「魔法師」階段，最終還是選擇以自殺結束自己的命運；而這也是其透過神遊只能得到暫時的解脫，無法真正化解其人生困境的主要原因。

Based on Carl Gustav Jung's analytic psychology, this article states a opinion, telling Quyuan undergoing psychological self-therapy through mythological reverie from "Lisao". In the book, Quyuan has also been involved in the plot of mythological reverie to form an art creativity of hallucination. Quyuan explores the collective unconscious, experiences artistic, processing creativity, and builds up a colorful, mythological world. Second, we can explain about the mythological creativity in literature from the collective unconscious to the effectiveness of psychological therapy. Quyuan utilizes a large amount of mythological elements, reaching the place of mythology and his own goal to leave Chŭ to find a wise king. The process of reverie makes Quyuan realize and experience the plot in old the fable tales once again. According this new experience, the gap between consciousness and unconsciousness mix and get the opportunity to be reintegrated, so does the verge of split personality. Both reach the point of psychological selftherapy for the time being. In the end, according to the archetype theory, the characteristic power of martyr controls Quyuan, which makes him not reach the step of a tactful "magician". For this reason he suicides to end his fate, explaining the main idea that short-lived freedom can't overcome major setbacks in life.