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Volume 12, No. 2, Winter 1979
Depth Psychology as the New Dispensation: Reflections on Jung's Answer to Job — Edward F. Edinger
…In his old age, Jung remarked that he wished he could rewrite all of his books except Answer to Job. With this book he was completely satisfied. … At the outset, let me state candidly my appraisal of this book. In my opinion it has the same psychic depth and import as characterize the major scriptures of the world-religions. In accordance with the modern mind, it differs from these scriptures in its modesty of expression and in the objective consciousness that illuminates it. One should not be deceived by its personal, unpretentious style. It is this very quality that demonstrates its authenticity. …
Coming to Terms with Hera— Christine Downing
…About a year and a half ago I realized that the goddess before whom I needed to bring myself was Hera. After having been married for more than twenty-five years, I was about to be divorced. My husband and I had been separated for several years; the divorce felt right to each of us, but I knew that for me some ritual observance of this ending was essential. That intuition somehow led me to recognize that what I wanted to do was to come to terms as wholly as I could with what “wifeness” had meant to me, and that my way of doing that was to turn to the Greek mythological representation of wifeness, the figure of Hera, and ask what role she has played in my life. This coming to terms seemed to provide me with a way of understanding myself more fully, more consciously, and more symbolically than I had before — and that at a point in my life where in an outward literal sense I was no longer to be defined by my relation to her.…
Narcissism and Narcissistic Character Disorders: A Jungian View — Nathan Schwartz
Narcissism, the common conception of which is extreme self-adoration with an aloofness that denies any need for another person, is a subject that is a very old human concern. Ovid's telling of the myth of Narcissus in 8 A.D. in his Metamorphoses is the beginning of a long literary tradition …
The term “narcissism” made its appearance early on in psychoanalytic theory, and did so in an especially pejorative manner. It initially meant extreme self-love, and an associated impenetrability that was tantamount to a pessimistic therapeutic prognosis. To be “narcissistic” was, thus, “bad.” It was a statement that one was not only self-involved but beyond reach. This decree in psychoanalytic thought extended itself to meditation, introversion and creative fantasy, so that it is hardly surprising that Jung rarely uses the term “narcissism.” …
The Scapegoat Complex — Sylvia Perera Massell
Today we use the term “scapegoat” easily in discussions of collective morality. We have become attuned to finding the phenomenon of scapegoating in social psychology and there are many studies of the scapegoat pattern in small groups, in families, in ethnic and national politics. We apply the term “scapegoat” to individuals and groups who are accused of causing misfortune. Thus, they seem to relieve others, the scapegoaters, of their own responsibilities, and to strengthen the scapegoaters' sense of power and righteousness. In this current usage a search for the scapegoat relieves us also of our relationship to the transpersonal dimension of life. For in the present age we function with a perverted form of the archetype that ignores the gods; and we blame the scapegoat and the devil for life's evils.
We forget that originally the scapegoat was a human or animal victim chosen for sacrifice to the underworld god to heal the community. The scapegoat was a pharmakon or healing agent. …
Reviews
Coomaraswamy: Selected Papers: Traditional Art and Symbolism, Vol. I; Selected Papers: Metaphysics, Vol. II: His Life and Work, Vol. III. — Roger Lipsey, Editor. Princeton University Press. Reviewed by Jonathan J. Goldberg.
The Culture of Narcissism — Christopher Lasch. W.W. Norton, & Co., Inc. 1978. Reviewed by Jonathan J. Goldberg.
Birdy — William Wharton. Alfred A. Knopf, Inc. 1978. Reviewed by Thomas H. Records.
Volume 12, No. 1, Summer 1979
Archetypes Surrounding Death — Marie-Louise von Franz
When Professor Jung was eighty years old, one of his former patients, a woman of seventy, came to him in order to ask him what his ideas about death and a possible afterlife were. He answered: “It won't help you, on your death bed, to think about what I believed; you must form your own ideas and conceptions of death.” He obviously meant that she should be preoccupied by the problem of death and then watch what the dreams would tell her. She told me this and it stuck in my mind. I have therefore puzzled for many years now about this question myself. Since I am sixty-three, I have had quite a few death dreams and also have had to go through the hard task of accompanying some contemporary friends and analysands towards death. It is about these experiences and what I think they told me that I will write. …
Psychotherapy and Alchemy IV. Coagulatio — Edward F. Edinger
…In essence, coagulatio is the process which turns something into earth. “Earth” is thus one of the symonyms for the “coagulatio.” Is is heavy and permanent, of fixed position and shape. It doesn't disappear into the air by volatilizing nor pliantly adapt itself to the shape of any container as does water. Its form and location are fixed. Thus, for a psychic content to become earth means that it has been concretized in a particular localized form, i.e., it has become attached to an ego. …
The Loathly Damsel: Motif of the Ugly Woman — Philip T. Zabriskie
…The motif of the loathly damsel or of an ugly woman appears from time to time in the pictorial material of the human psyche — whether in imaginative art, or literature, or in the dreams of individuals. Furthermore, when this figure comes, she appears to cary importance, so we are pressed to take her seriously and consider her meaning. Imagery is not the only way in which the unconscious manifests itself; it is also manifest in emotions and behavior of both individuals and of societies, in goings on in the body, or in outer events. But imagery is an aspect of psychic life which is especially available to the mind's eye. It is an important part of the process of learning about oneself; it is part, therefore, of becoming conscious of the archetypal powers which operate mostly out of sight; it is to confront — and to be confronted by — the images produced by the unconscious. Hence, a major portion of this paper is designed to hold up some examples of the loathly damsel. After that I will make some rather extended comments about what such imagery may mean, especially for men. …
Women Artists: Key to the Female Psyche — Inez Martinez
…In this essay I have a threefold aim: to suggest that the common way we arrive at the definition of the “other” is treacherous and pitted with projections; to question the definitions of the feminine evolved under patriarchy; and to illustrate how an empirical approach to discovering part of what might be collective in the female unconscious is available through the study of female artists. …
Reviews
Melville's Moby-Dick: A Jungian Commentary — Edward F. Edinger. New Directions Books. Reviewed by James Yandell.
Two Films: Autumn Sonata and Interiors. Reviewed by Jonathan J. Goldberg.
The Uses of Enchantment: The Meaning of Fairy Tales — Bruno Bettelheim. Vintage Books. Reviewed by V. Walter Odajnyk.
The Symbolic Profile — Ruth Thacker Fry and Joyce Hall. Gulf Publishing Co. Reviewed by Kitty Kurti.
Volume 11, No. 2, Winter 1978
The Magic Flute— Erich Neumann. Translated by Esther Doughty.
One of the many conflicting interpretations of the libretto of The Magic Flute — and one which is still widely read — laments the fact that Mozart had to work from such an unsuitable and confused text. It next makes the point despite the incongruities and banalities of the libretto the genius of Mozart's music has managed to prevail.
At first sight, in fact, the origins of The Magic Flute seem to confirm this view. … But the significant point, and the one that concerns us here, is how the deeper layers of meaning carry through at the precise place of these gaps or incongruities in the libretto. In a sense, these incongruities can be compared to gaps in consciousness; far from damaging the integrity of the work, they actually constitute the factor that puts it in touch with its deeper levels and evokes an inner meaning which includes its unconscious aspects. …
Bewitchment — Ann and Barry Ulanov
…Human experience, fable, literature, and mythology abound with examples of bewitchment. Each source contributes a different twist to the theme; each has its own varied and subtle accent. To find shared focuses among the many genres where witches abound, we have selected several literary examples and one well-known fairy tale in particular. This tale is The Twelve Dancing Princesses: its simple plot summarizes the main features of bewitchment: its effect on the ego-connection of the female to her unconscious and upon her sexuality and feeling, and her effect, in turn, upon the men she ensnares. The story ends with our heroine rescued from the bewitched state that will involve temporary but utter dependency on the male or on her own animus. This kind of dependency gives us a hint of the origin of her vulnerability to the spells that made her a suitable candidate for bewitchment in the first place. …
Psychotherapy and Alchemy III Solutio — Edward F. Edinger
The operation of solutio is one of the major procedures in alchemy. Basically, solutio turns a solid into a liquid. The solid seems to disappear into the solvent as if it had been swallowed up. Often for the alchemist, solutio meant the return of differentiated matter to its original undifferentiated state, i.e., to prima materia. …
The alchemists thought that a substance could not be transformed unless it were first reduced to prima materia. This procedure corresponds to what takes place in psychotherapy. The fixed, static aspects of the personality allow for no change. They are established and sure of their rightness. For transformation to proceed, these fixed aspects must first be dissolved or reduced to prima materia. This is done by the analytic process which examines the products of the unconscious and puts the established ego attitudes into question. …
Theodore Dreiser's An American Tragedy: A Psychological Viewpoint — Stefanie Halpern
An American Tragedy is a novel about that American state of mind which glorifies materialism and the accomplishments of the age while at the same time it ignores a deeper connection to mind and spirit. As a psychological document, the novel reflects both the battle for selfhood and a glimpse of the evolving of the new relation to the feminine as a connecting link to the unconscious. … In my analysis of the novel, I will discuss its outstanding themes from the tragic hero's point of view as though they were dream elements; moreover, I will place a special emphasis on the uniquely archetypal drama which takes place and interject the story line for the sake of continuity. …
Reviews
The Magic Orange Tree and Other Haitian Folktales. — Collected by Diane Wolkstein. Alfred A. Knopf. Reviewed by V. Walter Odajnyk.
Religious Images in Star Wars, Close Encounters of the Third Kind, and Oh, God. Reviewed by Meredith Sabini.
Volume 11, No. 1, Summer 1978
Psychotherapy and Alchemy I. Introduction— Edward F. Edinger
The process of psychotherapy, when it goes at all deep, sets into motion profound and mysterious happenings. It is very easy for both patient and therapist to lose their way. This is why narrow and inadequate theories of the psyche are clung to so desperately — at least they provide some sense of orientation. If we are not to submit psychic phenomena to the Procrustean bed of a preconceive theory, we must seek the categories for understanding the psyche within the psyche itself. An old alchemical dictum says, “Dissolve the matter in its own water.” This is what we do when we try to understand the process of psychotherapy in terms of alchemy.
As Jung studied alchemy he found that this luxuriant network of images was, indeed, the psyche's “own water” which could be used to understand the complex contents of the psyche. … We can therefore say that alchemical images describe the process of depth psychotherapy which is identical with what Jung calls individuation. What I thus propose to do is to examine some of the basic images of alchemy to see how they correspond to the experiences of psychotherapy. …
Psychotherapy and Alchemy II. Calcinatio— Edward F. Edinger
As with most alchemical images, calcinatio derives in part from a chemical procedure. The chemical process of calcination entails the intense heating of a solid in order to drive off water and all other constituents that will volatilize. What remains is a fine, dry powder. … Any image that contains open fire burning or affecting substances will be related to the calcinatio. This opens up the whole rich and complicated subject of fire symbolism. Jung has demonstrated that fire symbolizes libido. This puts it very generally. In order to specify the implications of fire and its effects, we must examine the phenomenology of the image in its various ramifications. …
Presidential Address: International Association for Analytical Psychology — Gerhard Adler
… I am particularly glad to have seen from the resumés of the various papers that we shall have a lively discussion on account of their often very diverse views. It s these different views which I find so important and constructive. …
Eros in Language, Myth, and Dream — Russell A. Lockhart
Hidden away in the Sacellum Volupiae, the Roman Sanctuary of Pleasure, is a statue of Angerona. Her mouth is bound and sealed. An uplifted finger touching her lips points to her silence and her suffering. This quiet Angerona is goddess of silent suffering and the suffering of silence. I invoke her image as counterpoint to the clamor of voices speaking out on modern problems and crises in love and relationship. …
Mirror: Metaphor and Symbol — Mary Jo Spencer
The first mirror that man ever knew was the natural mirror of water. In a world very different from our own, in a world where the only sounds would have been those of wind and storm, of waves, waterfalls, and streams, of animal cries and bird songs, surely, humans knelt countless times to drink at a still pool in the midst of a forest. At a given point in his life, some man must have understood what he saw as he leaned toward the water was not another, but himself. Whether he understood dimly or clearly, it must have been revealed to him that he — the being at the center of existence, the center of the universe — could now view himself as from the outside. The human sense of ego may well have had its beginning in the capacity to recognize one's reflected image. …
Book Reviews
The Origin of Consciousness in the Breakdown of the Bicameral Mind — Julian Jaynes. Houghton Mifflin. Reviewed by Nathan Schwartz.
Oglala Religion — William K. Powers. University of Nebraska Press. Reviewed by C. Jess Groesbeck.
Psychotypes: A New Way of Exploring Personality — Michael Malone. E.P. Dutton & Co., Inc. Reviewed by Thomas H. Records.
Dionysos: Archetypal Image of Indestructible Life — Carl Kerényi. Translated by Ralph Manheim. Princeton University Press. Reviewed by Roger J. Woolger.
Psychology and the Occult from the Collected Works of C.G. Jung. Selection by William McGuire. Princeton University Press. Bollingen Paperbacks. Reviewed by James Kirsch.
Volume 10, No. 2, Winter 1977
Spatial Archetypes — Mimi Lobell
Architecture translates psychic structures into material structures giving form to the spatial archetypes of the collective unconscious. It houses our physical, social, cultural, and spiritual selves; and just as we cannot understand bees without knowing the beehive, so we cannot understand human beings without knowing architecture. Though the cultural and spiritual are uniquely human dimensions of experience, modern architecture has denied these dimensions and addressed itself only to physical and social needs. Modern architecture's goals of being functional, industrialized, and culture-free were first established in Europe around the turn of the century in belated response to the Industrial Revolution, and were brought to America by influential refugee architects shortly before world War II. … Today this style is finally being questioned by some architects; but it still holds strong in the conservative bulk of the profession, and what is worse, it is rapidly spreading from its Western origins throughout the world as European and American dominated environmental planning agencies design new cities, housing, and tourist facilities in developing countries …
Reflections on Oedipus — Jonathan J. Goldberg
Well before becoming professionally interested in psychology, I taught Sophocles' Theban plays to humanities classes. It struck me each year how strange it was that the drama of Oedipus' life, in which a young man flees the land of his supposed parents in order not to fulfill a prophecy that he would kill his father and marry his mother, should have lent its name to the Oedipus complex as a crucial event in the psychology of early childhood. What the thoughtful if impulsive youth who killed a stranger at a disputed crossroads — and then won a queen by delivering her city from a monster — was seen to have in common with a jealous little boy wanting to replace his father in his mother's bed seemed less than totally self-evident.
Today I find it possible to formulate more precisely with respect to the material and its interpretation. …
Hestia/Vesta — Barbara Black Koltuv
Hestia was wooed by both Poseidon and Apollo. She refused to give herself to either of them and swore a great oath on Zeus' head to remain a virgin and true to herself forever. In gratitude to her for preserving the peace of Olympus “Zeus gave her a beautiful privilege instead of a wedding gift: he has her sit in the center of the house to receive the best in offerings.” Hestia, well pleased with the honors granted her, secure in her position as recipient of first and last sacrifices, and seated symbolically as an altar in every domestic and public hearth in Greece, seems never to have left her home on Olympus and took no part in either the love affairs or wars of the Olympians.…
Hestia, called “Vesta” by the Romans, played a major role in Roman mythology and religious life. …
The Child Archetype — James H. Young
… Children usually appear in Wordsworth's poems simply as an essential element in the panorama of life. Sometimes, however, children take on a special aura of divinity; they are invested with holy light or they function as inspirations to others. These special, rather superhuman children in Wordsworth's poems show many of the features of what C. G. Jung has called the “child archetype,” and consequently these special children are of particular interest.
Because of the similarities between certain of the children in Wordsworth's poetry and the child archetype, it is reasonable to consider to what degree Jung's concept of the child archetype sheds light on Wordsworth's poems. It is the purpose of this study to demonstrate that Jung's comments on the child archetype are indeed very useful in the interpretation of Wordsworth's poetry. Particularly, Jung's ideas illuminate Wordsworth's Ode: Intimations of Immortality from Recollections of Early Childhood — a poem that affirms the possibility that the adult may regain something like the lost “vision splendid” of childhood. …
Volume 10, No. 1, Summer 1977
The Witch Archetype — Ann Belford Ulanov
Why do witches turn up at all? What causes us to be so fascinated by them that, old or young, we like to hear tales about them? What makes the image of the witch persist in our imaginations? A magnificent figure, the witch is full of secret knowledge, powerful spells, hidden ambitions, cackling revenge. We are curious about her knowledge of uncanny things; we feel aggressive toward her, wanting to outsmart her, burn her, or defeat her wily plots; we fear her dread powers, lest she cast an evil spell on those we love. Yet we marvel at her. She is a fairy tale figure who can bestow upon us a magical tinder box, an invisible cloak, or a secret treasure. Although she often appears as a remote old woman out of reach of human convention, in her youthful form her seductive beauty bewitches us. …
The New Myth of Meaning — Edward F. Edinger
History and anthropology teach us that a human society cannot long survive unless its members are psychologically contained within a central living myth. Such a myth provides the individual his reason for being. To the ultimate questions of human existence it provides answers which satisfy the most developed and discriminating members of the society. And if the creative, intellectual minority is in harmony with the prevailing myth, the other layers of society will follow its lead and may even be spared a direct encounter with the fateful question of the meaning of life.
It is evident to thoughtful people that Western society no longer has a viable, functioning myth. Indeed, all the major world cultures are approaching, to a greater or lesser extent, the state of mythlessness. … The loss of a central myth brings about a truly apocalyptic condition and this is the state of modern man. …
Impressions of a Visit to Lascaux — Robert S. McCully
Lascaux, discovered in 1941, contains some of the best preserved, richly colored paintings and engraving in all of parietal (roof) art, and these paintings have been dated around 20000 – 15000 B.C. … Leroi-Gourhan has provided us with impressive scientific and statistical data data strongly suggesting that prehistoric cave art reflects a complex mytho-theology common to all cave painter-hunters of Cro-Magnon cultures in southern Europe. He has, moreover, found a consistent male-female complementarity amongst animal figures and their placement in cave art. I have considered that phenomenon as a possible correlate with psychological differentiation in early man's development. The visit to Lascaux made clear to me that one cannot draw general conclusions from viewing the offerings of a particular cave. Any notion of trends and possible significances require a study of a more complete panorama of cave art. Here, I will confine my remarks to those impressions and thoughts that I experienced during the visit to Lascaux itself. …
Book Reviews
Jung: His Life and Work — Barbara Hannah. G.P. Putnam's Sons. Reviewed by Ross L. Hainline.
Androgyny: Toward a New Theory of Sexuality — June Singer. Anchor Press/Doubleday. Reviewed by Thayer A. Greene.
Volume 9, No. 2, Winter 1976
The Psychological Meaning of Ritual — Erich Neumann
Before speaking of mankind, and especially of primitive man whose life is determined largely by ritual, we shall attempt to trace the origins of ritual itself. Although we have neither the desire nor the competence to trespass upon the preserves of the biologist, we must first consider the quasi-ritual of the instincts which is operative in the world of animals. In doing so we have no intention of disregarding the essential differences between conscious human ritual and unconscious animal ritual; however, between the instincts, i.e., the animal ritual we call instinctive behavior, and the ritual of human beings the connection is so striking that it belongs within the framework of our psychological investigation. …
American Nekyia, Part Four — Edward F. Edinger
As the Pequod approached the cruising ground where it is expected that Moby Dick will be found, Ahab has the blacksmith make him a special harpoon of the hardest steel to use against the white whale. For the final tempering he asks the three harpooners for some of their blood and into this he plunges the heated barbs. “‘Ego non baptizo te in nomine patris, sed in nomine diaboli!’ deliriously howled Ahab, as the malignant iron scorchingly devoured the baptismal blood.”
This ritual confirms what has been supspected all along, that Ahab's pact with Fedallah is a pact with the devil. …
At a certain phase of psychic development one is obliged to accept and grant value to those repressed aspects of his own psychology which previously he considered to be the realm of the devil. Thereby he enters a pact with the devil. Failure to do so can mean an arrest of growth and loss of contact with the energies of life. … However, the dangers of such a course are evident in the image itself. …
Book Reviews — Jonathan J. Goldberg
Reviewed together by Book Review Editor Jonathan J. Goldberg:
C. G. Jung: His Myth in Our Time — Marie-Louise von Franz. C. G. Jung Foundation.
Jung and the Story of Our Time — Laurens van der Post. Pantheon Books.
C. G. Jung: The Haunted Prophet — Paul J. Stern. George Braziller, Inc.
Jung and Politics — V. W. Odajnyk. Harper & Row.
Volume 9, No. 1, Summer 1976
The Momentum of Man: The Cultural Evolution of the Masculine and Feminine — Edward C. Whitmont
There is, I believe, a new consciousness being born in our midst; but before I begin to discuss it, I must present briefly four fundamental ideas which have important implications for this concept. First, evolution can be seen as a goal-oriented mutational unfolding of archetypal form elements. … Second, within this process of evolution, consciousness evolves through both quantitative and qualitative growth and differentiation. … Third, in shaping consciousness, the archetypal form processes constellate cultures and expressions of cultural forms as well as those changes in culture which are the basis of the historical process. … Fourth, past development has moved from an early gynolatric (matriarchal) to an adrolatric (patriarchal) structure of culture and history. …
I shall now consider the implications of these concepts with respect to the new consciousness and to certain of its elements: integrative trends, revaluation of time and destiny, and an approach to sexuality and aggression and, in particular, to ethics. …
American Nekyia, Part Three — Edward F. Edinger
With the crew all committed to the destruction of Moby Dick, we must now turn to the question: What is the meaning of this mighty whale, the central character of the book? The problem is that the whale has too many meanings. Melville has gone to great trouble to provide an almost boundless network of associations to amplify the image of the whale. The whale and its multitude of meanings becomes a Cretan labyrinth wherein one is almost sure to lose himself. The amplification process begins before the narrative itself in the extracts concerning whales that Melville has collected from the literature and mythologies of the world. This collection of general and mythological associations to the whale, together with much other evidence in the book proper, indicates that Melville had discovered on his own the amplification method and used it to gain entrance to the collective unconscious. …
The Art of Remembering Dreams — Henry Reed
To describe the remembering of dreams as an art is partially a confession of the mystery of the process. Yet, in many respects, learning to recall dreams is similar to learning any other skill: it requires motivation, an especially adapted vigilant strategy, an overcoming of possible resistance, and, above all, an attitude of confident patience. It is only when we practice these skills on a high level that the remembering of dreams becomes an art. …
Book Review
The Nuremberg Mind: The Psychology of the Nazi Leaders — Florence R. Miale and Michael Selzer. Quadrangle Books. Reviewed by Robert S. McCully.
Volume 8, No. 2, Winter 1975 — Jung Centennial Issue
Conversations with Jung: 1922–1961 — M. Esther Harding
M. Esther Harding was born August 5, 1888, in England. She took her M.D. in 1914 at the University of London. After training with Jung, she began her analytical practice in New York in 1923 and became a leading pioneer of Jungian psychology in this country. Upon the conclusion of a long-awaited trip to visit Bollingen, Greece, and her family in Shropshire, she died in May of 1971. The records of these conversations were found among her papers after her death. What is here published has been selected by Edward F. Edinger, to whom she left her papers, and has been taken verbatim from those records, except for minor grammatical corrections.
Confessions of an Extravert — Thayer A. Green
In my fourteen years of attending Jungian gatherings I cannot remember ever hearing a lecture on extraversion. I cannot even remember reading about one. Perhaps it is my own predominant extraversion that gives me the courage, or the foolishness, to venture the subject — but it also gives me the (perhaps) illuminating perspective of a minority group member in the predominantly introverted Jungian professional community. …
The Meaning of Consciousness — Edward F. Edinger
The goal of psychotherapy, indeed of all modes of psychological development, is the maximum degree of consciousness. Consciousness and all it signifies is the ultimate value. But what does it signify? Do we really know what we mean when we use the word? …
Parapsychic Luminosities — Edward H. Russell
What I have to discuss here, my perception of parapsychic luminous phenomena, or ‘auras,’ is at this point a subjective confession, bounded by my personal experience. There is certainly no lack of historical references to similar phenomena. And today, although I have yet to find descriptions that connect convincingly with mine, many people are reportedly observing ‘auras.’ The recently rising interest and the sheer volume of available material have led me to believe that the incidence of aura phenomena is greater than one might expect.…
Jung and Rhine — William Sloane
A letter written by William Sloane to his father. Sloan was present at a meeting in October of 1937 at which J. B. Rhine, the pioneer in experimental ESP research, and Jung, first met. This letter describes that meeting.
… It was exciting to watch Jung and Rhine together, and to contrast their greatnesses — Jung the cosmopolite, the man of enormous erudition, the old man, wise, and too simple and direct to be either a braggart or a [shrinking] violet. Rhine, on the other hand, is a man whom only America could have produced — quiet, low-spoken, intense, with that slow-burning fuse of humor innate in his speech, gravely deferential to Jung, putting his problems before Jung without any plea for help, any servility, any expectation of praise, with the obvious feeling that the problem of man and his nature was so sacrosanct and vital a one that Jung was obligated to help him, as he was to tell Jung what he knew. …
The Age of Androgyny — June Singer
My consulting room provides a window to the world through which I see two growing tendencies among women and men today. The first I perceive as an attempt to obliterate the cultural and sociological differences between masculine and feminine functioning in the workaday world. This I call the tendency toward androgyny. The second tendency appears as a resistance against the first! One part of the population seems intent upon achieving (in Jungian terms) as complete an integration of the anima and animus as possible, by educating people away from stereotypical sex attitudes and by providing equal opportunity and responsibility for both sexes in all areas. The other part of the population seems intent upon thwarting this integration by insisting upon the essential differences between male and female consciousness and upon the necessity to conform attitudes and behavior to these differences. …
To Kill Mercutio: Thoughts on Shakespeare's Psychological Development — John Boe
The image of Shakespeare as the poet of Nature accords with Jung's view of Shakespeare's art as an expression of the unconscious, “unclouded by ego elements.” But Shakespeare does not seem to have been always at one with his nature, nor always at home with the unconscious.
From the characters he created, starting with a consideration of Mercutio in Romeo and Juliet, we can imagine the broad issues of Shakespeare's psychological development. …
The Golem: An Image of Governing Synchronicity — Arnold Mindell
… I have observed that synchronicities in psychosis sometimes display a particular pattern. The psychotic identifies his ego with God and feels that he enslaves his environment. Also he feels that his environment is manipulated by creative/destructive daemons, and he lives in the fear that they will turn and destroy him. It is this image of man as an omnipotent creator, threatened by his own magical creations. All synchronicities do not, of course, possess this character; we have no complete differentiated pattern of such phenomena. But some do, and a study of this particular recurrent image can help us understand at least one governing image behind synchronicities in psychotic states. …
What Does Analytical Psychology Offer Those with No Access to Analysis? — Vernon E. Brooks
…“What can I get out of analytical psychology if there is no Jungian analyst in my neighborhood? — or if there is one but I can't afford to pay what analysis costs?”
That isn't so easy to answer. I think some attempt at an answer is needed, however, because it is a legitimate question, it's a serious question, and — I suspect, from the frequency with which it occurs — an important one for many people. In order to answer it, I think we ought to consider briefly what analytic psychology is — what its basic realities are — and then how these realities might become a conscious part of the experiences of an individual who cannot take advantage of analysis. …
Volume 8, No. 1, Spring 1975
American Nekyia, Part Two — Edward F. Edinger
In the interlude following his meeting with Queequeg and prior to his signing on the ship, Ishmael attends the whalemen's chapel and hears a dramatic sermon on Jonah. This sermon presents us with the voyage of Jonah as an analogy to the coming voyage of Ishmael. We must therefore consider the psychological meaning of the Jonah story as well as the general archetypal motif of which it is a particular example.…
The monster represents unconscious psychic energy in its natural, elemental, and undifferentiated state. It is untamed animal energy, not yet available for conscious civilized functioning. The ego is in constant danger of being devoured by the monster …
Psyche and Matter In Alchemy and Modern Science — Marie-Louise von Franz
Western alchemy originated in Alexandrian times when the philosophical mind of the Greeks encountered the techno-magic of the Orient and the North African cultures. Before this time, that great turn of mind had happened in Greece from the seventh to the fourth centuries B.C., that turn which one could call the birth of western science. Ultimately it consisted in a change of the god-image. Before this the Greeks venerated, as you all know, a group of anthropomorphic gods. But now a new archetypal image arose from the depths. The idea of one divine basic principle — arche, as they called it — of the universe. …
Through the influence of eastern astrology, a new idea came into the foreground which had been rather strange to the Greek mind before. Namely, the idea that certain basic psychic structures — we would now call them the archetypes — had a relation to time and to certain numinous moments of time. … When the speculative mind of the Greeks met with the experimental techno-magical practices and experiences of the Orient, they cross-fertilized each other tremendously. This was the moment of birth of alchemy. …
Birth Chart of the C.G. Jung Center — Pseudo-Scorpitarius
This Horoscope is a diagram of the actual physical pattern of our solar system at the moment of the C. G. Jung Center's public opening. As has been known since ancient times, there is a high probability of synchronistic connections between the pattern in the sky and the quality of the moment it represents. Readers will recognize the chart as a time-bound mandala, which probably explains why a horoscope is particularly suitable for mirroring the total order of a significant moment. …
Book Reiviews
Number and Time: Reflections Leading Toward a Unification of Depth Psychology — Marie-Louise von Franz. Translated by Andrea Dykes. Evanston: Northwestern University Press. 1974. Two reviews: “A Physicist's View” by Edward H. Russell, and “An Analyst's View” by Nathan Schwartz.
The Mythic Image — Joseph Campbell. Assistd by M.J. Abadie. Bollingen Series C. Princeton University Press. Reviewed by Joseph Henderson.
In Time Like Glass: Reflections on a Journey in Asia — Evelyn Ames. Drawings by Joe Veno. Houghton Mifflin. Reviewed by Dorsha Hayes.
The Finger and the Moon — Geoffrey Ashe. Dun-Donnelley Publishing Co. Reviewed by Clare Keller.
Number 17, Fall 1974
American Nekyia, Part One — Edward F. Edinger
This essay is a psychological study of Melville's Moby Dick. I shall approach the novel as a psychological document, a record in symbolic imagery of an intense inner experience — as though it were a dream which needs interpretation and elaboration of its images for their meaning to emerge fully. I shall not explore to what extent Melville was conscious of the general or the personal implications of his own symbols. Whether he was or was not is irrelevant to our purpose and, from such a distance, would be impossible to determine.…
I hope in this undertaking to serve three ends: first to elucidate the psychological significance of Moby Dick; second, to demonstrate the methods of analytical psychology in dealing with symbolic forms; and third, to present the basic orientation, or Weltanschauung, which underlies the therapeutic approach of analytical psychology. …
Goodness in our Midst — Philip T. Zabriskie
It is an old story. For centuries males have identified the feminine with the hidden and puzzling, with the nighttime and darkness. I have not been exempt. I wonder at what is so familiar, yet so intangible, evidently real, yet so persistently mysterious. In recent years women have been focusing not only on their rights, but also on their specifically feminine lives, being, and feelings. Gradually men too have been discovering that these are important realities for women, for men, and for the world. Yet it is plain that our culture has not moved very far toward accepting the feminine; we have not yet made much room for its dimensions and claims — for Her — in our lives, either personal or corporate. …
Book Reviews
The Reluctant Prophet — James Kirsch. Sherbourne. Reviewed by Yoram Kaufmann.
The Germans — Erich Kahler. Edited by Rita Kimber and Robert Kimber. Princeton. Reviewed by Jonathan Goldberg.
From Freud to Jung — Lilian Frey-Rohn. Translated by Fred E. Engreen and Evelyn K. Engreen. Putnam's Sons for the C. G. Jung Foundation. Reviewed by James A. Hall.
Jung, Synchronicity, and Human Destiny: Non-casual Dimensions of Human Experience. — Ira Progoff. Julian Press. Reviewed by Joan Carson.
Number 16, Spring 1974
Analysis in a Group Setting — Edward C. Whitmont
Group therapy or, as I would prefer to call it, analysis in a group setting, continues to be as controversial among Jungians as it was when I published my first paper on the subject ten years ago. On the one hand there is considerable enthusiasm about its effect of deepening the analytic process, on the other, there is a tendency to reject any group process, a priori, as basically incompatible with Jungian principles. …
Some Glimpses of the Individuation Process in Jung Himself — Barbara Hannah
…It was in recognising the unknown in himself that Jung most excelled and where he laid the foundation for his whole psychology. … This is all the more remarkable when we remember that Jung grew up in the last quarter of the 19th century when the whole spirit of the age was turning more and more towards materialism. In spite of their great merits in the field of personal psychology, both Freud and Adler succumbed to this trend and were unable to see beyond the material and personal. So it must have been particularly difficult for Jung to swim right against the current of his time and never “incline to the hills of things created.” And, as you know, the spirit of the time was also dead set against the value of the individual, more and more turned to sinking the individual in the mass. Even in the countries where some rights were still left to the individual, all introspection or self-examination was dismissed as morbid, and yet Jung never wavered, but remained faithful all his life to “climbing the mountain of self knowledge.” …
Book Reviews
Boundaries of the Soul — June Singer. Doubleday. Reviewed by Thayer A. Greene.
Incest and Human Love: The Betrayal of the Soul in Psychotherapy — Robert Stein. Third Press. Reviewed by Brewster Y. Beach.
C. G. Jung — Anthony Storr. Viking. Reviewed by James A. Hall.
A Story Like the Wind — Laurens van der Post. Morrow. Reviewed by Edith Wallace.
Number 15, Autumn 1973
On the Archetypal Complex: His Father's Son. Esau and Dionysos, Satan and Christ; Mythological Aspects and Psychological Implications — H. I. Bach
Freud was the first to point out the basic significance of the mother-son relationship as reflected in the Greek myth of Oedipus. In accordance with an oracle, Oedipus unknowingly had first to kill his father and then marry his mother. Freud saw in the Oedipus complex the basic pattern of human psychology and for a time believed it to be the only pattern in the depths of the unconscious. I hope to show, however, that there may well be an archetypal complex opposite to the Oedipus complex, namely that of “His Father's Son.” Here the accents of attraction and repulsion between son and parents are reversed, the relationship to the father being positive and that to the mother negative. …
Number 14, Spring 1973
The Psychoid Nature of the Transference — Arnold Mindell. Summary by Edwin Gann Snyder
Transference is a technical term “describing the appearance of love and projections and feelings, within the realm of analysis.” But in practice it “is often indistinguishable from the other phenomena of fate.”
Arnold Mindell prefers the word “love” to “transference,” because, noting that many schools of psychology still view the latter as a pathological symptom, he suspects that the early psychiatrists used the concept to “protect themselves from the love problems of their patients.” He has observed that “many analysts actually help to constellate the transference by not knowing how to love themselves and by not wanting to live. There are very few people who are really in love with life, strangely enough; but so we are.”…
Books
Knowing Woman: A Feminine Psychology — Irene Claremont de Castillejo. New York: C. G. Jung Foundation. 1973. Reviewed by Marian Reith.
Psyche and Symbol In Shakespeare — Alex Aronson. Indiana University Press. 1972. Reviewed by James Kirsch.
Metaphors of Self — James Olney. Princeton University Press. 1972. Reviewed by Carolyn Grant Fay.
Dreams and The Growth of Personality — Ernest Lawrence Rossi. Elmsford, New York: Pergamon Press. 1972. Reviewed by William Willeford.
Number 13, Winter 1973
On Group Psychology — Marie-Louise von Franz
In modern sociological literature, one generally makes a distinction among: 1. Groups, i.e., a collection of people who are intellectually and on a feeling level related to each other and in which everybody fulfills a certain role; 2. A crowd, i.e., a random accumulation of people; and 3. A mass, i.e. a big crowd which is emotionally and instinctively unified and generally follows a leader.
According to most modern sociological theories the chaotic mass and the well-ordered group were originally closer to each other than they are today. This seems to me not quite accurate. They were not closer, they contrasted even more clearly, but they tended to topple over from one into another more easily; primitive groups easily get out of control, just as groups of young people or of mentally unstable individuals do, but as a phenomenon in themselves, they are more rigid on a primitive level (taboos!), and chaotic mass phenomena tend to be wilder and more hysterical. …
Classic Man-Woman Models in Fairy Tales — David L. Hart
The understanding of the depths of the man-woman relationship receives a new dimension when we approach it from the vantage point of analytical or Jungian psychology. This is because Jung identified unconscious influences universally operating within the personality and having decisive effects on all relationships, and the relationship to the world in general. He saw these influences as centers of energy and meaning, and because they were universal, he called them “archetypes.” …
Book Reviews
Ego and Archetype: Idividuation and the Religious Function of the Psyche — Edward F. Edinger. New York: G. P. Putnam's Sons for the C. G. Jung Foundation. 1972. Reviewed by Sidney Handel.
The Bell-Branch Rings, Selected Poems — Dorsha Hayes. Dublin, New Hampshire: William L. Bauhan, Publisher. 1972. Reviewed by Vernon Brooks.
Centerpoint — Chandler D. Brown
… The Centerpoint program was launched in January 1972. It is designed for people who feel they have begun (or might begin) to grow, and who feel a need for a context in which they can discover new insights, refreshment and opportunities for becoming more aware of who they are. The program is specifically for people who feel that a psychological framework is valuable for them and who are acquainted with analytical psychology and know it to be compatible with their own leanings. …
Number 12, Autumn 1972
Body Experience and Psychological Awareness — Edward C. Whitmont
In Jungian work you always deal with a paradox, so we will now have a presentation on non-verbal techniques which will be introduced with words. What I propose to talk about first is where we are, how we got there, and why we go from where we are to where we are going. And, believe it not, I am going to start with religion and ecology. …
Drugs: The Devil With The Golden Hair— Nathan J. Schwartz. Resumé of lectures by Gail Cramer.
… Dr. Schwartz began his first lecture with a run-down of the material to be covered, which, he warned, would be difficult. He emphasized that he would be speaking only about hallucinogens and not about opiates or barbiturates, with which he had had no experience. There appears, he said, to be a deep-seated need to find a “place” for drugs, to “know where they are at.” Although there has been a great deal of material written on the subject over the past two hundred years, there is little from the viewpoint of the psyche. … Dr. Schwartz asserted that what he had to contribute would be from the psyche's point of view only, assuring the audience that the psyche takes a great interest in the drug phenomenon. …
Books
Rorschach Theory and Symbolism; A Jungian Approach to Clinical Material — Robert S. McCully. Baltimore, Williams & Wilkins Co., 1971. Reviewed by Jessie E. Fraser.
Healing in Depth — Culver M. Barker. London: Hodder & Stoughton. 1972. Reviewed by Jessie E. Fraser.
Number 11, Autumn 1971
Esther Harding: From Crescent to Cross — Vernon E. Brooks
The Cross as an Archetypal Symbol — Esther M. Harding
A Tribute to Life — Barbara Hannah
Esther Harding in Las Vegas — Staff of the Education Center
A Variety of Expression — Edwin Gann Snyder
Lecture: Ceremonies, Myths and Stories of the Taos Indians — John Manchester. Précis to the Lecture by Clydeen Malloch and Richard Sussman.
Esther Harding and Stravinsky — Samuel Van Culin
Images of Transformation — Margaret Barker
Esther Harding: To Greece and Home — William H. Kennedy
Number 10, Spring 1971
The Symbol of the Cloud in European Literature of the 19th and 20th Centuries — James Kirsch
Lectures: The American Indian in Fact and Symbol — Joseph L. Henderson. Précis to the Lectures by Patricia Spindler.
Lecture: Chaos and Rhythm — Alan McGlashan. Précis to the Lecture by Rhoda Head.
Book Reviews
Depth Psychology and the New Ethic — Erich Neumann. Translated by Eugene Rolfe. New York: G. P. Putham's Sons. 1969. Reprint of review from Findings, Winter 1970-71.
The Unholy Bible — June Singer. New York: G. P. Putham's Sons. 1970. Reviewed by James C. Aylward.
Numbers 8 and 9, Fall 1970 – Winter 1971
Reflections on Marriage in the Second Half of Life — Joseph B. Wheelwright
Number 7, Spring 1970
The Collective Unconscious: Jung's Most Misunderstood Concept — June K. Singer
Lectures: Sickness in Dreams — Max Zeller. Précis to the Lectures by Naomi Nash.
Book Reviews
The Fool and his Scepter: A Study in Clowns and Jesters and Their Audience — William Willeford. Evanston, Illinois: Northwestern University Press. 1969. Reviewed by Alma A. Paulsen.
Number 5, Fall 1969
C. G. Jung and The Problems of Our Time — Marie-Louise von Franz
Lectures: Archetypal Qualities Underlying the Rorschach Experiences — Robert S. McCully. Précis to the Lectures by William Douglas Hitchings.
Lectures: Aggression, Guilt, Fear, Love — Edward C. Whitmont. Précis to the Lectures by Stanton Marlan.
Book Reviews
Education for World Understanding — James L. Henderson. New York: Pergamon Press. 1968. Reviewed by Ann Silver Allee.
Number 4, Spring 1969
Joan of Arc — Franz N. Riklin
Lectures: A Psychological Approach to Astrology and the Aquarian Age — Gret Baumann-Jung. Précis to the Lectures by Anne S. Bosch.
Book Reviews
The Psychotherapy of C. G. Jung — Wolfgang Hochheimer. Translated by Hildegard Nagel. New York: G. P. Putnam's Sons for the C. G. Jung Foundation. 1969. Reviewed by Kieffer E. Frantz.
Number 3, Winter 1969
Lectures: Archetypal Images from the Stone Age — Jesse E. Fraser. Précis to the Lectures by Dorsha Hayes.
The Beyond — Barbara Hannah
Book Reviews
Analytical Psychology: Its Theory and Practice — Carl G. Jung. New York: Pantheon Books. 1968. Reviewed by Joseph L. Henderson.
Number 2, Autumn 1968
The Coming Dawn — Esther M. Harding
Lectures: Alchemy as a Psychological Process — Edward F. Edinger. Précis to the Lectures by Gladys Taylor.
Book Reviews
The Reality of the Psyche: Papers from the Third International Congress for Analytical Psychology — Joseph B. Wheelwright, Editor. New York: G. P. Putnam's Sons for The C. G. Jung Foundation. 1968. Reviewed by Peter C. Lynn.
Number 1, Spring 1968
An Outline of Analytical Psychology — Edward F. Edinger
Lectures: The Modern Myth of Man — Joseph Campbell. Précis to the Lectures by Jonathan J. Goldberg.
Book Reviews
Jung's Contribution to Our Time: The Collected Papers of Eleanor Bertine — Elizabeth C. Rohrbach, Editor. New York: G. P. Putnam's Sons for the C. G. Jung Foundation. 1967. Reviewed by June K. Singer.
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